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

Cast your eyes but a little back, and you shall read of some (Galilaeans it is thought) who acquainted Christ with Pilat's cruelty, in massacring of divers Galileans, the followers of that Judas the Gaulenite, of whom Gamaliel speakes,Judas Gaulo­nites. Acts [Page 2]5.37. Who joyning in confederacy with one Sadoc a Pha­risee,Joseph. Antiq. Jud. lib. 18. c. 1. Theophil. in loc. Oecum. in Act. 5. became the Authour and Ring-leader of a new Sect, different from the Pharisees in this, that they maintained none ought to be called Lord, but the Lord of Heaven, and did thereupon refuse to acknowledge Caesar to be their Lord: endeavouring by what means they could to shake off the Ro­mane yoak, refusing to pay that Imperial Tax imposed on them; in pursuance whereof (as it is very probable) they assembled the people together, and under colour of Religi­ous sacrificing (as the Prophets were wont) they hoped to gather into a Body,1 Sam. 10.17. the better to effect their designe: where­of Pilate understanding (He being then Governour of Judea for Caesar) sent armed troopes, and cut them off before they were aware. Even whilst they were sacrificing, they were sacrificed; and so their blood was mingled with that sacri­fice which they offered.The Occasion.

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

The quick and peircing eye of our Saviour (probably) discovered therein,Lyra. Bernard. a traine or trapp laid, to entangle him in his talk, (whatever other pretence might by them be made). Should he have Patronized the Persons slain, then he would have bin accused for a friend of Rebels, and seditious Per­sons; should he have spoken the least against Pilate's cruelty, he might have bin charged to have bin an enemy to Caesar; should he have approved of the Fact, then had he bin accu­sed to the People as an Abettor of the Romane President in that bloody Massacre; Our Saviour (therefore) gives no di­rect answer to them, but takes occasion from thence, to [Page 3]enlarge his former Doctrine, and enforce it upon the consci­ences of the Reporters, as well as others; Suppose ye that those Galileans were sinners above all other Galileans,Vers. 2.3. because they suffered such things? I tell you nay, but except ye repent, ye shall all likewise perish.

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

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

This silent Objection Christ gives an answer unto, in the Parable now read, resembling God unto a Husbandman;The Scope. who having a barren and fruitlesse Figg-tree growing in his Vineyard, from which after much pains and cost bestowed on it, and some fruitful return with much patience expected, fin­ding none, he expostulates with his servant about the steri­lity and barrennesse thereof, giving him a charge to cut it down, or stub it up, that it may no longer take up that room [Page 4]in his Vineyard, whereon a more fruitful plant might grow. But the Dresser of the Vineyard (his servant) being grieved, that so goodly a tree ( [...]o look upon) should be stub­bed up at the root, desires his Master's patience a while lon­ger, promising to bestow some more paines upon it, than formerly he had done, hoping that then it would recom­pence its former deficiency; which if it did not, then down it should, and no longer be suffered to stand. This is your case (saith Christ.) and the case of the whole Jewish Nation: God hath chosen you to be a peculiar people to himself; He hath planted you in a rich and fruitful soyle, flowing with milk and honey: He hath sent his servants amongst you, who in no good point of Husbandry have bin wanting to you; and, with much patience, hath long expected some answera­ble return of fruitful obedience from you; which not finding, he long since past sentence against you, and resolved upon your utter extirpation and ruine: But through the earnest prayers and supplications put up unto him by his Servants and Prophets on Jerusalems behalf, he hath hitherto spared you, proving if at least, now at last, you will bring forth fruit meet for Repentance: which if you do, it will be well for you; but if not, no priviledge will exempt you from the stroak of Vengeance. And thus we have acquainted you both with the Occasion of propounding this Parable, and with our Saviour's Scope and drift in the propounding of it.

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

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

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

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

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

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

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

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

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

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

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

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

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

In the Complaint, we cannot but take notice of the Man­ner, and Matter of it. The manner [Behold] calling for spe­cial attention and observation. The matter declared in these words [These three years I come seeking fruit on this [Page 6]Figg-tree, and find none] where the Grievance [Barrenness] The Aggravation from the Time [three years] and from the cost and pains bestowed on it, implyed in these words [The Figg tree] this which I my self planted, and that in mine own Vineyard where nothing is wanting that might conduce to fruitfulnesse.

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

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

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

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

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

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

The Former hath in it a Supposition [If it bears fruit] sup­pose it do so; Then a Determination [Well] there is no more to be said (which albeit it be not expressed in the Ori­ginal, yet it is implyed). In the latter we have an Addubita­tion or suspition [If not] he could not say it would; And a Concession in Case it did not, [After that thou shalt cut it down,] [Page 7]I will give way to the sentence, and no more speak in the be­half of it.

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

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

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

By this Man understand we the God of Heaven, who is so termed, not that he is so, or hath any humane shape; but, for the Capacity and comfort of men on earth, he is pleased [Page 8]to resemble himself to man, and ascribe unto himself sun­dry positions, notions, and transitions of men, and so to speak in mans Language, that he may be the better under­stood by man:Lex loquitur liuguam filiocum homi­num. Here he resembles himself unto a Husband­man, to set forth his care over his Church, which is here re­sembled unto a Vineyard.

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

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

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

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

The three years spoken of (in reference to the Jews) may not amisse (I conceive) be understood of the time of Christs publique Ministery amongst them, which had now bin three years and upwards: And his comming for fruit; of his several goings up to Jerusalem at three solemn Passovers, year by year,John 2.13. John 5.1. John 6.4. for three years together. But in reference to us that live under the Gospel, I understand that large proportion of time which God allowes to us for our Repentance, and producing of the fruits of Faith and Obedience; Three [Page 9]being put for many; a definite for an indefinite, a certain for an uncertain number, as elsewhere we find,2 Cor. 12.8. 2 Cor. 12.8.

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

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

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

He spake also this Parable]. Text.

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

Of all holy Writ it is Generally said,2 Pet. 1.21. Luke 1.70. Heb. 1.1. Exod. 4.12. Jer. 1.9. Acts 1.16. Holy men spake as they were moved by the Holy Ghost, 2 Pet. 1.21. In the old time God spake by his Prophets, Luke 1.70. Heb. 1.1. I will be with thy mouth (said God to Moses) Exod. 4.12. I have put words into thy mouth said God to Jeremiah, Jer. 1.9. The Holy Ghost spake by the mouth of David, said Peter, Act. 1.16. And this is true [Page 10]also of those who wrote the New Testament; for all Scripture is given by inspiration from God, 2 Tim. 3.16. saith Paul, 2 Tim. 3.16. Gods spirit did suggest and dictate, both for matter and manner what­soever they wrote or delivered for Doctrine. It is not you that speake, but the spirt of my Father which speaketh in you, saith Christ,Math. 10.28. Math. 10.28.

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

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

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

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

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

And our blessed Saviour (a wiser the [...] Solomon) discoursing of the Kingdome of Heaven (a matter of much moment) that he might leave the stronger impression of it in our mindes, pro­poundeth many Parables one after another, as we read, Math. 13. He begins with the Parable of the Sower,Math. 13.3. Vers. 24. Vers. 31. Vers. 33. Vers. 44. Vers. 45. Vers. 47. vers. 3. and having ended that, Another Parable put he forth ( [...]aith the Evange­list,) and then Another, and after that Another, and then Again, and Again, and Again, pegging in (as it were) one with another, inculcating the same doctrine over and over, that [Page 12]we may attain to the understanding of those things, which con­cern the Mysteries of that Kingdome, which do so nearly concern us.

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

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

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

This tends to the Justification of the practise of such Mini­sters as repeat to their Auditory, what they before have heard and learned, and sometimes insist somewhat long and largely up­on an useful point. Seeing they do but imitate their Lord and Master herein, they need not be ashamed of so doing. What we have said before, we may warrantably say again, and repeat and beat upon the same Doctrine, till we perceive that our Hearers [Page 13]do rightly understand it, and are affected with it: Holy Do­ctrines are not like tricks done by slight of hand, to be shewed but once, for fear that what is admired at first, upon a second shewing will become ridiculous; but, the oftener they are taught, the better (usually) they will be understood and lik­ed.

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

And yet in seeking the profit of our Hearers, care must be had,caution. that we clogg not their Stomacks, and marr their Appetites, (which may soon be done if the greater care be not had). There is Defatigatio in Intellectualibus, the sould may be wearied and ty­red as well as the body: Hast thou found honey, eat so much as is sufficient for thee, (saith Solomon) lest thou be filled therewith, and vomit it. Prov. 25.16. R. Moses. Upon which words an Hebrew Rabbin hath this Note, It is not said, that if thou beest cloyed with it, thou mayest [Page 14]distate it afterward, or be disaffected towards it; but thou mayst vomit it, and a vomit works so, that it doth not onely bring up what was then eaten, but what was formerly taken, and in the Stomack, and we may apply it to the point in hand: Give we must of that honey which we have found, to sufficien­cy, but not to the surfet of our Auditory, lest it cause them not only to vomit up, what is then of that point delivered, but take a distaste, yea a loathing of all the rest that they have heard from us.

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

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

And it is likewise necessary, that some truths should be of­tener inculcated, and longer insisted on then others, (according to the Doctrine that you have heard) but it would be,Dr. Stough­ton, his Right mans Plea. Ser. 5. of such truths as are most useful and necessary; There be some things (saith a very Learned and Excellent Divine,) that are more ne­cessary then others, and we are not weary of using them often, [Page 15]yea alwayes: And somethings again though necessary and useful, yet if we use them alwayes, we shall quickly grow weary of them, if we feed constantly on them (as on Bief, Mutton, and the like); which albeit they are the best, and we can hold longer with them, yet if we use them alwayes and without change, the stomack will be cloyed therewith: But bread we are not weary of, allbeit we use it alwayes; nor are we weary of Drink, though we drink it constantly at our meals; whatever other dainties and delicates we have, yet these are common concom­mitants of all our eating and feastings: so it is wi [...]h holy and divine truths; There are some which it may be more conveni­ent to conceal, then to make mention of, in a publique Audi­tory (as might be shewed in some specialties appertaining to the seventh Commandement). And there are others which al­beit sound and good, yet they are too intricate and high for an Auditory of a mean capacity; which a Minister (albeit his Text giveth him an occasion to deal withal) may with good dis­cretion, forbear largely to insist upon, John 16.12.John 16.12. But there are other divine truths which are necessary to be known of all, being of daily rise, either for the stablishment of Faith, or practise of Life; the state and wellfare of the souls of our peo­ple, doth very much depend on the frequent iteration and in­culcation of them; nor will the Stomach of the Hearer be so soon cloyed with these, as with other.

Ʋse. 2 And let me leave a word or two by way of Use, to you that are our Hearers. Are we to insist upon weighty points without wearinesse? then surely you are to attend upon that we so of­ten presse upon you with much patience, God hath spoken once, yea twice have I heard it, Psal. 62.11. Object. Resp. Psal. 118.6. (saith David) Psal. 62.11. that Pow­er belongeth unto God, what God speaks once, we may well hear twice; again and again, for it is worth the Hearing. But this is an ordinary Argument (may some proud spirit say) we have heard it an hundred times, till we are weary in hearing, that God is Al­mighty, what great matter is in that?Isa. 25.3. Jer. 10.7. Math. 10.28. Rom. 4.20. And have you heard it so often? then me thinks you should get it (by heart shall I say? nay) in your heart, so as to make the right use of it, so as to fear him, believe in him, humble your souls before him, walk with him in uprightnesse; If thou makest not this Use of it, it [Page 16]is requisite that thou shouldst hear it a hundred times more, and a hundred to that,1 Pet. 5.6. Gen. 17.1. till it appear that thou hast profited by what thou hast heard.

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

Away then with that nicenesse, with that itch of the ear which the Apostle complaines of,2 Tim. 4.3. to whom any reiteration, any Re­petition of the same thing (be it never so useful) is yrksome and fastidious: Peter was greived because our Saviour said the third time Lovest thou me. John 21.17. We ought not to be so; we may not be offended at the often inculcating and frequent pressing of the same truth, seeing for us it is a sure thing. Make the right use of it,Phil. 3.1. say not, If I had thought to have heard the same again; I would not have come to Church to day, I knew this before, have heard this often: But commune with thine own soul ra­ther, after this manner; I thought indeed that I had bin suffi­ciently iustructed in this point, but I find it otherwise, God sees that I have not enough learned it, and that I must make some better use of it, he will not have me to take out, turn over [Page 17]another leaf, nor take out a new lesson, till I have learned the old one better. I will hear it as if I never heard it, read it as if I never had read it before: It is Gods desire to fasten that nayl, which he knocks in with so many hammers.

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

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

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

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

And it is a most Excellent grace; A fair Daughter of a foul Mother, yet the Father that begat the Daughter could never abide the Morther, nor ever came near her bed. And this fair Daugh­ter was the death of her Mother; she killed her that bred her, and was blessed for so doing: She was no sooner born but she spake, and did declare her own desires, and ever after doth work miracles; She makes the blind to see, the deaf to hear, the dumb to speak, and casts out Devils: She looks backward, and moves forward; is her self a dark Cloud, yet brings a fair Sun shine: Is this a Riddle to you? I will read it: Sin is the Mother, Re­pentance is the Daughter, the Mother is black and ugly, the Daughter fair and lovely: God is the Father of Re­pentance, and He could never endure the Mother sin, but hates her society; being born she slew her Mother, for by Re­pentance sin is slain, and in so doing God doth blesse her; she no sooner receives breath, but she cryes for pardon and forgive­nesse. [Page 18]Miracles she works: the blind eyes are by her made to see the filthynesse of sin; the deaf ear she causeth to hear the word of truth, the dumb lips to cry out for grace, and the heart that was dead, becomes now alive to God, and the Devil that ruled in it is now expelled; She looks backward to sins past, and is humbled for them, yet she moves forward to holy­nesse and perfection. In short, Repentance is her self cloudy, and made up of sadnesse, yet everlasting joy and happinesse doth attend it.

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

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

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

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

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

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

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

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

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

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

He held his peace before Herod (say some) because he had [Page 20]before taken away his voyce, in cutting off John the Baptists head (who was his voice as we read, Mark 1.2, 3.) and how can one speak that hath lost his voyce?Mark. 1.2, 3. But other reasons may be rendred for that; First, it might be to abate the pride and vanity of Herod, who imagined that Christ would have shewen some miracle before him, Luke 23.7. but our Saviour to shew how little he esteemed of his worldly greatnesse,Luke 23.7. Isa. 53.7. would not so much as answer him a word: Secondly, he knew he should do no good with him, he being a man given up to all Voluptuous­ness and vitiousness of Life; Thirdly, for that he knew he was to receive sentence not from Herod a Jew, but from Pilate a Romane, and that he was to dye by crucifying, after the Romane manner.

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

Let us make a twofold Use of this; First, seeing Christ was not dumb in speaking to us for our good,Ʋse. let not us be dumb in the cause of Christ, but find a tongue for Him, so as to confesse his name, Phil. 2.11. declare his Truth, Psal. 40.9, 10, & 119.46, 172. set forth his praise,Phil. 2.11. Psal. 40.9, 10, & 119, 46, 172. Rom. 10, 10. Psal. 22.22. Psal. 108.1. Psal. 34.1, 35, 28, & 63, 5. Vivat & regnet Christus, said Luther, in spight of all adversaries. The tongue is the best member that we have for this service, so our old English Plalmes do read, Psal. 108.1. I will sing and give praise, with the best member I have, even with my glory, as our new Translation hath it, And why my glory? Not onely because it was one of the Excellences and Prerogatives of Man, above other Creatures, that he is enabled to use his [Page 21]tongue to the expressing of his mind, but for that it is the In­strument ordained to the setting forth of Gods glory, in the ad­vancement whereof the glory of man (as Gods principal Crea­ture) doth consist: Thence it was, that the Devil (as it were in spight) took away from divers the use of the tongue in the days of our Saviour, and possessed them with dumbnesse,Luke 11.14. that they might not with the tongue give God that service, which was due unto him from it. And yet to this day he continues his malice, for this dumb Devil is rife every where,B. B. Hall. Cont. in N. J. (saith a Worthy of our times), He is on the Bench when the mute or partial Judge, speaks not for Truth and Innocency; He is in the Pulpit when the Prophets of God smother, or halve, or adulterate, their Master's message, &c. And whilst he stopps the mouths of Chri­stians from these useful and necessary duties required to be by the tongue performed to God or Man, the dumb Devil rageth and reigneth.

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

It is dangerous in all, but in those who are in a more especial manner deputed to set forth Gods name, declare his truth, and give warning to the people, it is deadly;Ezek. 3.18. Isa. 62.6. Tenuisse silentia clerum. Isa. 56.10, 11. Ezek. 3.18. You that are the Lords Rememberancers be not silent, saith the Prophet, Isa. 62.6. Silence is the basest tenure saith one, that a Minister can hold his living by; Those Priests of old, that did not bark, were branded for dumb doggs, Isa. 56.10. yea they were gree­dy doggs, saith he, who can never have enough, vers. 11. no mar­vail then that they were dumb. A bone (you know) in a doggs mouth doth marr his barking, that man, is such a Lecture's [Page 22]good Benefactor, yet he is an Usurer, a Drunkard, or an Unclean liver: But those sins must not be spoken of, least so much be lost Quarterly, &c. here is the mouth of the dogg stopped with a crust: Others have attained to some high place and prefer­ment, and no sooner are they come to the high place, but they make an end of Prophesying,1 Sam. 10.13. as did Saul, 1 Sam. 10.13. these likewise are choaked with bones, and are gagg'd with prefer­ment. A dogg, and a Jews trump, (we say) are good for nothing if they have lost their tongues; if it please you, you may add the third, and take a Minister into the number.

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

Indeed, this is rather true in private persons then in those whom God bath sent to deliver his message unto his people; God layes his burthen on his Prophets, to burthen all sorts of men, with all sorts of sin, and to tell the greatest Potentates on Earth, that Potentes Potenter, the Mighty shall be mightily tor­mented, and where we are commanded to speak, we may not hold our peace,Ezek. 2.6, & 3, 18. (albeit bryars and thornes are with us, Ezek. 2.6, [Page 23] & 3, 18.) It is safe to hold our faith, hold the truth, hold our profession, and to hold fast the forme of sound words; but hold our tongues we may, in no case.1 Cor. 9.16. But yet affirmative pre­cepts not binding ad semper to all times, only pro hic & nunc (as the School term is) wisdome should be shewed by Ministers as well as others, (and much rather) in reproving and inveying against some corruptions that are either in Church or State. And albeit his Text gives him occasion to do it, yet if the ini­quity of the times be such, that they will not indure it, and that more hurt (in all likelyhood) then good will follow thereupon, he may (without fear of being a Time-server) be silent and for­bear; And this is the first Use we should put this point unto. The second is,

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

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

Secondly, He onely is worthy to be heard, and that both in re­spect of his Person, Office, and message that he brings. For his Person he is both God and man, 1 Tim. 3.16.1 Tim. 3.16. Phil. 2.6. John 1.1. Rom. 9.5. Act. 11.22. God ma­nifested in the flesh, so, Phil. 2.6. God he is, as is evident, John 1.1. Rom. 9.5. and God speaking is worthy to be heard, Psal. 50.1. It is the voyce of God and not of man, said Herod's flat­tering Subjects, Acts 11.22. But we may truly say when he speaks, Non vox hominem sonat, O deus ille! It is the great God that speaks to us, ô let us hear him.

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

When great men speak, all listen with great attention, every [Page 24]man holdeth his tongue,Eccles. 13.24. Acts 12.22. and look what he saith, they praise unto the Skyes (saith the Son of Syrach). So we read the people applauded Herod, Acts 12.22. But who greater than Christ? who can compare with him in greatnesse, before whom all Kings cast down their Crowns,Rev. 4.10. Revel. 4.10?

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

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

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

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

He had the Office of a Priest as well as of a King, Psal. 110.4. He was the High-Priest of our Profession, Psal. 110.4. and it was one of the principal works of the Priest under the Law, (as the Type) to teach men knowledge; from his mouth they were to seek [Page 25]it,Mal. 2.7. Mal. 2.7. But this is the Dignity of Christ alone under the Gospel, (as the truth to that Type). He is the Messenger of the Lord of Hosts, which he hath sent,Luk. 4.18. Luke 4.18.

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

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

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

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

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

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

He speaks Vera, nothing but the Truth; all that He speaks is true, Prov. 8.7, 8.Prov. 8.7, 8. John 14.6. The two Testaments are the two lips of Christ; and the opening of those lips are right things. Wicked­nesse [Page 26]is an abomination unto them. Not a word in them but is the word of Truth, I am the Truth, saith Christ.

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

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

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

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

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

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

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

It is well if you be not,Resp. but let me tell you, Many will be found [Page 27]despisers of Christ, who yet have a good opinion of themselves. It may be that thou art no open despiser of him, none of those that send after him,Luke 19.14. Luke 16.14. to tell him plainly that they will none of him to Reign over them, nor of the number of those who hear, but deride his sayings, (as did the covetous Pharisees): but art thou not one of those, that when he speaks and calls for atten­tion, putt'st him off with frivolous pretences and excuses, (as did those Recusant Guests, who were invited to the wedding Feast;) I have bought a yoke of Oxen, saith one, hired a Farme, Luke 14.18. saith another, am new marryed, saith the third, and must be excu­sed; So I have this businesse in hand, such a way to go, I cannot to Church to day to hear Christ? Or if thou dost hear, dost thou not hear dully and drowsily, negligently and carelesly; enter­taining his Doctrine like a tale that is told of no concernment? If so, then a beit you be not found in the former rank of Despi­sers, amongst open and prophane ones, yet you will be found in the other amongst secret and close despisers of him; and it will be required at thy hands.

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

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

This Parable.

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

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

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

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

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

Sixthly, Comparisons drawen from mens actions and manners, these are more strictly and properly termed Parables; For how­ever similitudes and Parables seem in Scripture to be Synony­maes, yet there is a difference. [...]. of [...], Assimilo. For, a Similitude is more Gene­ral, A Parable more special; In every Parable there is a Colla­tion, and comparing of two things together, (as the notation of the word imports) but every such Collation and Compa­rison cannot properly be termed a Parable: A similitude may be drawen from any thing in nature, but a Parable (strictly [Page 26]taken) onely from humane actions or doings, and such a Para­ble is this which our Saviour at this time spake.

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

Christ spake Parables.

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

The Reason why our Saviour used so frequently this kind of Teaching, may (in general) be this; There is no kind of speech,Reas. that doth more cunningly creep by an insinuating way into the [Page 30]understanding,Parabola Heb. Ma­shal, à ra­dice Ma­shul. regere cū imperi [...]. Buxtorf. Sandei Symbol. fol. 168. and hath greater command over the affections, than a Parable. It is most powerful to command attention; and effectual to move devotion: and of all wayes of teaching, this amongst the Jews was esteemed to be most powerful, in­somuch as they termed Parables and Comparisons, Potestates, Powers, or powerful insinuations, and they had an order of Do­ctors there amongst them, that professed this Parabolical way of teaching of the people; these they called Moselin, from power and dominion which they had over the affections of their Disciples; for teaching them in an obscure way, they created an Admiration, and a reverence in their Hearers, and laid a kind of necessity upon them, of returning again unto them for the inter­pretation, and signification of those obscure and dark sayings which they delivered; & in reference to this manner of teaching, it may be conceived (and so it is by some very learned Divines) that the Evangelist tells us that Christ taught as one having Authority, Dr. Doune. Mat. 7.29. Luk. 4.32. Math. 7.29. and that his word was with power, Luke 4.32. But however; undoubredly he gained a reverend esteem among the people, by this his manner of Preaching, insomuch that they held him at least to be some great and excellent Pro­phet.

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

Ʋse. 1 When the Prophet Ezekiel had (according as he was com­manded) denounced Judgment against Jerusalem, under some obscure Types and dark Allegories, the perverse people took exception against him, and quarrelled with him for the obscurity of his Prophesies, and of this the Prophet makes com­plaint, Ezek. 20.49. Ah Lord God, Eze. 20.49 they say of me, Doth he not speake Parables? that is, he speaks Riddles, (as it were) to us, we know not his meaning: Thus apt are we to object against [Page 31]Gods Ministers, for their Allegorical expressions, Parabolical Illustrations, similitudinary Amplifications of their Doctrines; as if we, for want of other matter stuffed our Sermons with Fables, Fictions, Lyes, and we know not what: But when Jotham propounded that Parable of the Trees choosing them­selves a King, whereby he convicted the Sichemites of their un­thankfulnesse towards him, and his Fathers house,Judg. 9.8. was that a Lye? And when Jehoash the King of Israel, propounded a Pa­rable of the Thistle in Lebanon, 2 King. 14.9. which sent to the Cedar in Le­banon about a marriage for his Daughter, will you terme that a falshood? fictions they were indeed, but lyes and falshoods they cannot be called, in as much as they were not propounded to deceive, but rather to discover the truth, in a familiar and unfeigned manner, the mind and the tongue agreeing together, and the same end aimed at: And the like might be said of Tropical,Judg. 20.16. Joh. 21.15. Metaphorical and Hyperbolical speeches wherewith the Scripture doth abound.

Were it unlawful for Ministers to Illustrate their Doctrines by such Allegorical and Parabolical expressions, we may well think that God would not have commanded his servants to have done it, as he did, Ezek. 17.2, 24, 3. Nor would Gods Pro­phets have used it, as they did, Nathan he comes to David, Ezek. 17.2, & 24, 3. 2 Sam. 12.1. 1 King. 20.39. Isa. 5.1. Jer. 17.11. Hos. 7.11. 1 Cor. 15.36, 39, 40, 41. and teacheth him by a Parable. Ahab is reproved by the Pro­phet under the Parable of a Prisoner. Israel is taught under a Parable of the Vine. And the other Prophets, as Jeremiah, Ezekiel, &c. abound therewith in all their Prophesies. The like might be shewed, was the practise of Christ's Apostles, under the new Testament. So St. Paul, preaching of the Resurrection, illustrateth it by many natural Similitudes. What shall I say more? if we peruse the writings of the antient Fathers (especially Chrysostome) and of latter writers, we shall find that they make use of Parables very frequently, and to very good purpose. Nor do any writings more abound therewith than sacred. There we find a whole book of them bound up together, termed the Para­bles, or Proverbs of Solomon; He set in order three thousand of them: as we read, 1 Kings 4.32. They were the chosen Rules of his divine Art, some of which (even so many as God saw expe­dient for the good of his Church,1 King. 4.32.) he hath left us as a rich trea­sury, [Page 32]being full of wisdome, and divine truth: Questionlesse, the spirit of God would not have suffered the leaves of Scrip­ture to have bin fowled with so many Apologues, Riddles, Parables, Proverbs, Allegories, as are therein recorded; nor would our blessed Saviour, in whose mouth was never found any deceit or guile, have spoken so many, might they not lawful­ly and profitably have bin used of us: but, in so doing he gives us to understanst the liberty that his servants have, in their Mi­nisterial function, not onely barely and nakedly to propound their Doctrines, but to use the help of Invention and Art, for the Illustration of them: Provided,

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

Secondly, Comparisons and Similitudes that are brought for Illustration of Doctrine, should be fetcht from such things as are most familiar, and best known unto our Hearers. When the Prophets had to deal with the Aegyptiaens, Isa. 19.4. Ezek. 27.10, 21, & 26, 12. they alluded to fishers, and fishing; when with the Arabians, they took their Comparisons from flocks and herds: when with the Tyrians, and Sidonians, from Merchandize and Navigation: And thus did Christ as Theophylact observes,Math. 13. He took every man in his own trade, and applyed himself to that which they best under­stood in all his Parables:Bodin. Aug. in Psal. 138. Melius est ut n [...]s re­prehendant Gramma­tici, quàm non intelli­gant populi. Hera [...]litus for his obscurities was styled the dark Doctor, and he was so affected with that way of teaching, that he would often will his Schollars to deliver themselves darkly; But Gods Ministers are studiously to shun obscurity. So Austin being more desirous of his peoples pro­fit than his own credit, professeth that he had rather Gramma­rians should reprove him, than that the simplest should not understand him; It was Origens fault to turn all into Allegories, [Page 33]and so (by destroying the letter) he made plain things, obscure; this may not b [...]. Should our Allusions and Comparisons be of things unknown unto the Hearer, what Plato sometimes said of an obscure Example may in this case be spoken, Exemplum, ô hospes, eget exemplo, Another example had need to be brought to i [...]su [...]rate your example by.

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

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

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

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

But, although it be in Judgment to the wicked, to be thus spoken unto, yet it is in mercy to the godly, as our Saviour shews,Math. 13.11. Sacra Ve­lamina. Dion. Are­opag. Mat. 13.11. For albeit Parables are truly called Sacred Vails, yet when the Vail is drawn, and the Parable unfolded, and the shell crackt, the Kernell proves most sweet, and the light most beautifull and pleasant to a spirituall eye. I shall give you a most remarkable Instance, mentioned by Reverend Beza, in the story of the life and conversion of Galeacius Carac­ciolus, an Italian Marquess, in the Kingdom of Naples and Ne­phew to Paul the V. This Galeacius being perswaded by one Caeserta to hear Peter Martyr preach (who was then a publique Reader a [...] Naples), upon his motion went; yet not so much for any desire that he had to learn, as moved and tickled with a cu­rious humour, to hear so famous a man as then Peter Martyr was accounted; A [...] which time, he was preaching on St. Paul's first Epistle to the Corinthians; and as he was shewing the weaknesse and deceitfulnesse of humane Reason, in judging [Page 35]of spirituall things, as likewise the power and efficacy of the Word of God, in those men in whom the Lord worketh by his Spirit, he amongst other things used this Similitude. If a man, walking in a large place, see afar off, Men and Women dancing together, and hear no sound of Instrument, he will judge them to be mad, or at least foolish; but if he comes nea­rer to them, and perceives their order, and hears their Musick, and marks their measures and their courses, he will then be of another mind, and not onely take delight in seeing them, but feel a desire in himself to bear them company, and daunce with them: even the same (said Peter Martyr) betides many men, who, when they behold in others a suddain and great change in their looks, apparell, behaviour, and whole course of life, at the first sight they impure it to melancholy, or some other foolish humour; but when they look more narrowly into the matter, and begin to hear and perceive the Harmony and sweet consent of God's Spirit, and his Word in them (by the joynt power of which two, this change was made and wrought, which before they accounted folly) then they change their opinion of them, and first of all begin to like them, and that change in them, and afterwards feel in themselves a desire and motion to imitate them, and to be of the number of such men who forsaking the world and her vanities, do think that they ought to reform their lives by the Rule of the Gospel, that so they may come to true and sound holiness. This Comparison so wrought upon that Marquesse, that through God's goodnesse, and the gratious assi­stance of his blessed Spirit, from that very houre he resolved with himself (as he told (many times) his friends) more care­fully to restrain his Affections from following the vain delights and pleasures of the world as before be had done; and to set his mind on those things which made after true happinesse, which accordingly he did. And thus was his conversion wrought,B B. Abbot in Jon. Lect. 30. Plus mo­vent figu­ratè dicta. Aug. Epist. 19. ad Jan. at least his sanctification furthered, by this Similitude. Indeed no kind of saying, nor way of teaching, conveys the truth with more delight to the understanding, works more on the Affections, sooner strikes the Will, more helps the Memo­ry, leavs a deeper impression with a feeling conceit, than this Parabolicall and Similitudinary way of preaching doth: God [Page 36]reckons it for a favour that he used Similitudes to his People, by the Ministry of his Prophers,Hos. 12.10. Hos. 12.10. And it will ag­gravate our sin (as it did theirs) if we profit not by such a man­ner of preaching. And thus we have done with the Preface or Introduction to the Parable, Now we come to the Parable it self, propounded by our Saviour.

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

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

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

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

[A certain man]

Who this man was literally, is not necessary to enquire: Should there be no such thing in being (or possibility of being), as that to which a Parable hath relation,De vacuo, Similitudo non compe­tit: de nullo, Parabola non conve­nit. it is no Parable; saith Tertulli­an. This is a Parable, and such a thing there either was or might be, and that may suffice. It is not materiall who it was: Quidam a certain man he was, be he who he would be, that is not to the point nor purpose. But, Mystically, God is this man spoken of in the Text. I hope there are none present, that have so grosse and carnall a conceit of God, as to imagine that God is corporeall, and hath a humane body and shape as man hath, which was the absurd opinion of the Sadduces, grounded upon a Text of Moses, (for other Scripture they admitted none besides his five Books) which Text was that in Exod. 33.20, 22, 23. where we read that God willed Moses to stay in a cleft of a rock,Exod. 33.20, 22. and there putting his hand upon him, did shew him his back parts, but would not suffer him to see his face: Now inasmuch as Moses there attributed to God a right hand, and other parts, they concluded that God is corporeall, and hath a body as man [Page 37]hath: and of the same opinion was Tertullian (as Austin wit­nesseth) and some Heretiques besides,De Orig. animar. Vol 2. Tit. 23. who by Epiphanius are called Audiani, and by Austin, Vadiani. But an opinion it is, so absurd and grosse, that the maintainers of it are rather to be severely punished then answered.

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

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

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

Sometimes indeed, God takes up terrible resemblances, and [Page 38]exhibites himself sometimes like a Lyon, Hos. 5.14. Lament. 3.10. Deut. 4.24. Heb. 12.29. sometimes like a Bear, and sometimes like a consuming fire; but this is when he hath to deal with the wicked and impenitent, and when he is enforced unto it; No resemblance better pleaseth him, nor by any doth he more frequently, and more familiarly expresse himself unto us, then by this in our Text▪ which shewes the great love that he bears unto man, with whom his delight and busi­nesse is; yea, so dearly is he beloved of God, that we may safely say (for Scripture warrants it) that for his sake God loves the very ground he goes upon: I took my solace saith wisdome in the compasse of the earth, and my delight is with the children of men, Prov. 8.31. Prov. 8.31.

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

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

It is thought, that there is no beast on Earth which hath not its fellow in the Sea; we may truly say there is no Beast in the [Page 39]vast desart of the World, which is not parallel'd in some men. We behold several sorts of beasts through their Denns, where they are kept, and we are told, that is a Lyon, and that is a Leo­pard, and that a Tyger: should there be a grate to look through the heart of every wicked man, you should behold variety of beasts there, as Bulls and Unicorns, Psal. 22. Psal. 74. Psal. 80. 2 Tim. 4. Luke 13. Zeph. 3. such were David's Per [...]ecu­tors; Dragons, such were the Churches enemies; wilde Boares, such were those who sought the ruine of her: Lyons, such a one was Nero: Foxes, and such a one was Herod: Wolves, such are all greedy Judges, and false teachers, of whom we are warned to take heed. Should beasts be separated and taken away from amongst men (saith learned Morney), you would not marvail that Jeremiah should be willed to run too and fro, about the Streets of Jerusalem,Jer. 5.1. and seek in the broad places thereof to find a man: Or why the Philosopher should seek with a Lynck at noon day in the populous City of Athens, amongst a great crowd, and in the midst of a great assembly of men, to find one man amongst them all. But, as it grieved the Orator to pro­claime, as sometimes he was encorced to do; O my friends! there is no true friend amongst you; so it is no little grief to us, who must give an account to God of your souls, that we are en­forced to complaine thus; Oh you sons of men! there is scarce a man amongst you to be found.

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

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

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

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

Ʋse 2 Let us take notice hence of a farther degree of Gods love to man, who hath not onely vouchsafed to liken himse [...]f to man, and be made man for man; but hath also vouchsafed to conde­scend so low, as to take upon Him other Callings and Offices, (albeit very mean) and discharge the duties of those Callings [Page 41]towards man, for his good. He made us of Clay, and so he became our Potter: He stamped his Image upon us,Isa. 45.9. Rom. 9.21. Gen. 1.27. Gen. 3.24. Act. 20.32. 2 Pet. 2.5. Psal. 121.4.127.1. and so he became our Statuary, or Minter: He cloathed us when we were naked, and made garments for us, and so he was Vestiari­us, our Taylor or Wardroah-keeper: God builds us up a spiritu­all hou [...]e and Temple for himself, and so he is our Architect or Builder: When the Church is built, He watcheth over it, and keeps it from all ghostly and bodily enemies, and so he is our Sentinell or Watchman: Hos. 2.19, 20. Psal. 86.11 & 32.8. He weddeth us and marrieth us unto himself, and so becomes our Husband: He teacheth us, and in­structe [...]h us in the Doctrine of Salvation, and so becomes our School-Master: He cures our sicknesses and diseases, and heals our wounds, and so he is our Physitian: And, to plead our cause, Hos. 14.4. 1 John 2.1. and non-suite all Actions that are brought against us, he is our Advocate. And that nothing may be wanting to us, He plants us and waters us and gives the encrease;1 Cor. 3.6. and so he is (ac­cording to the point delivered) our Husbandman.

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

Ʋse. 3 Again, Is God a Husbandman? then doubtlesse we are his Husbandry, as the Apostle shewe [...]h,1 Cor. 3.9. 1 Cor. 3.9. and shall we not submit to his husbanding of us? The Earth is content to be rent and torn with Cu [...]ters and Shares, yet it patiently endures it, and returns fruit to the Plowman: The Vine suffers it self to be cut and wounded, and although it weeps and bleeds, yet it bears, and brings forth for the profit of the Vinitor: Let us en­dure all things that God, in his wi [...]dom, h [...]th ordained for the making of us fair and fertil: the best have much Fallow, yet to be [Page 42]be broken up, the most fruitfull Vine hath luxurious branches, to be pruned and lopt off;Viti non est luxuri­andum. Isa. 28.23, 24, 25. better enduring the pruning hook than the fire; though we bleed, and bleed to death, better do so then burn. But God is a tender hearted Husbandman, He looks on our corruptions with grief of heart, and loves not to be alwaies chiding, nor will he be all day plowing: when he comes with his plough and harrow, with iron teeth, it is not to break our bones, but to kill our weeds, and mellow our hearts: when he comes into his Vineyard with his knife and pruning book in his hand, it is not to kill us, but to mortify and kill those Lusts that are in us,Ezek. 36.36. Isa. 4.4. which, if they were suffered to grow, would hinder our growth in Grace, and be our utter undoing. God will not be wanting to us, if we be not wanting to our selvs.His ure, hic seca, ut in aeternum parcas. Aug. Say with Austin, Cut me, burn me here, that thou mayst save me hereafter: and with that Martyr in those Marian dayes, Here is my Back, do thou beat; to save my Soul from Hell's heat.

Ʋse. 4 Again, This may make much for our comfort, that God is our Husbandman; and the Husbandman of the Church. A good Husbandman was of great account amongst the Romans (saith Pliny),Plin. lib. 18. c. 3. Cato. and when they would speak in many man's praise, they used to say, He is an honest man, and a good Husbandman. But who can be compared with the Lord herein? It is from him that all other husbandmen have their skill; His God doth instruct him to discretion, Isa. 28.26. and doth teach him (saith the Prophet). Indeed, if we should cast our eyes upon the outward face of the Church, in the condition that it sometimes lyes, and upon the face of our Church, in the present condition as it now is, all o­vergrown with Thorns of Errors, and Nettles of Heresies, and the stone wall of discipline broken down, you would judge it to be rather the Vineyard of a sloathfull and sluggish man,Prov. 24.30.31. then of a wise God. But this our Husbandman is wonderfull in counsell and excellent in working (saith the Prophet,Isa. 28.19. Isay 28.29.): He best knows how to do all things well, and proceeds with height of deliberation and knowledge in all his actions; he best knows the Seasons, when to begin, and when to make an end; he hath his time to fallow, and his time to sow his Seed: Sometimes his Church is as a Fallow, and then no beauty appears on the [Page 43]face of it; the hedges are broken down, Hoggs let in to root, the ridges groan many times with weeds and thistles, great clods lye unbroken, all seems to be out of order: but it shall not alwaies lye thus; when he hath brought it in fitting case, (and in case he will bring it, albeit he makes use of his and the Churches ene­mies to do it, as Psal. 129.3.) then he sows his Seed,Psa. 129.3. maketh up the hedges, luggs the Hoggs that are broke in to annoy it, and then some beauty shall begin to appear,Psal. 90.16, 17. and the work of the Lord will be seen to be excellent and admirable, in bringing his counsell to passe, and causing all things to frame to a sweet, sea­sonable, blessed, and comfortable end. God hath made every thing beautifull in his time, (saith Solomon, Eccl. 3 11. Eccles. 3.11.) they appear beautifull, when we observe, both the beginning and the end of them; As it is with pieces of Tapestry, which before they are joyned together, we know not what to make thereof; here lyes a Bird, there a Beast, here a piece of an Arm of a man, there a piece of a Legg, there a head, &c. but if we come a while after, when each piece is joyned together, you may read a perfect sto­ry. Such was God's dealing with Joseph, whom he purposed to advance unto high place and dignity, according to that made known unto him by his dreams, Gen. 37.5, 9.Gen. 37.5, 9. which dreams he likewise made known unto his Father and Brethren, but was envyed by his Brethren, and rebuked by his Father, for imagi­ning a matter so unlikely: And indeed, if we consider God's working therein, to bring his counsell to passe, there was no likelihood at all in the judgment of flesh and blood, that it would ever be. First he was sold for a Slave, then falsly accu­sed by his Mistresse, and thereupon cast into prison (and that for a long time), and there layd in Irons; yet God,Ps. 105.18. who is won­derfull in coun [...]ell, and excellent in working, turned all this to Joseph's good, and made way thereby for his advancement, so that the end was beautifull, as the Psalmist shews. Other In­stances I might give you, as in Job, David, &c. Wherefore wait with Patience, and rest assured that God will bring all to a good Issue in the end.

Lastly, we may from hence be directed what to do,Ʋse. 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, [Page 44]and (almost) wasted by the Beasts of the field, who have got in­to it, and make havock. Give ear O Shepherd of Israel, thou that leadest Joseph like a flock, thou that dwellest between the Cheru­bims, Psal. 80.1. 94, 1, — 7. shine forth; Ps. 80.1, & 94.1. — 7. As David there and then did fly to God, and acquaint him with the injuries that were of­fered to his Church, by the enemies thereof; so should we now, it is high time, Return we beseech thee O God of Hoasts, look down from Heaven, and behold and visite this Vine, and the Vineyard which thy right hand hath planted, Psal. 80.14, &c. Vers. 18. Psal. 80.14. &c. So will not we go back from thee: quicken us, and we will call upon thy name, vers. 18. Of this Vineyard (the possession of this man before spoken of); and of the Plant of note thereon growing, we are now to speak.

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

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

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

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

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

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

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

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

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

Fourthly, To a Vineyard it may be compared in inspect of the Fertility, or fruitfulnesse thereof. It beares much fruit, and fruit of the best kind: A Vineyard is stored with divers plants (one plant maketh not a Vineyard); and those plan [...]s are loaden [Page 46]with fruits, they bring forth in bunches and clusters, and not a berry here, and another there, but the load is such, that the branches bear, that it seems many times to exceed the strength of the branch that bears them; The Church is fertile of Chil­dren, there are multitudes of them that believe: Acts 4.32. & 5, 14. So fruitful is the Church of Children, as that she wonders at her own en­crease, and saith, The place is too straite for me; give place to me, that I may dwell: Isa. 49.19, 20. Cap. 54.1. Rom. 15.14. Phil. 1.11. Acts 9.33. 2 Cor. 8.7. Who hath begotten me these, seeing I have lost my Children and am left desolate, Isa. 49.19, 20, & 54, 1. (which is to be understood of the calling of the Gentiles, after the casting off of the Jews). And every member of the Church, every branch of the Vine is loaden with good f [...]uit, they abound in every thing in faith, in utterance, in knowledge, in the works of Charity, 2 Cor. 8.7. and therein beyond their power they are willing of themselves, vers. 3. they do all that ever they can do,Luke 21.4. and indeed many times more then they seem able to do, in the service of God, and love to man, as did the poor widdow that cast in all that ever she had into the treasury.

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

Fifthly, A Vineyard is a well ordered place, there the Hil­locks may be seen equally swelling, the Stakes pitched in a good height and distance, the Vines handsomely pruned, the ground cleanlily kept, and well howed, all things are well ordered in it. And so is it in the Church, insomuch that Balaam himself could not but admire at it, and in a rapture cry out, How goodly are [Page 47]thy Tents O Jacob, and thy Tabernacles O Israel:Numb. 24.5, 6. Expoun­ded. as the Vallies are they spread forth, as gardens by the Rivers side, &c. Numb. 24.5, 6. as if he should have said, I see in this people (the Church of God) a most goodly order, in the pitching of their Tents according unto their Tribes, insomuch that my senses are therewith ravished, and I want words to expresse the glory and beauty of it; And in regard of this goodly order in it, Solo­mon compares it to an Army with Banners, Cant. 6.10. Colos. 2.5. Cant. 6.10. St. Paul rejoyced to see order in the Church of Colosse, and com­mended them for it, Colos. 2.5.

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

Seventhly, A Vineyard is ve [...]y subject to be annoyed and wa­sted, by the Beasts of the Wood, and Foxes of the Field which love to burrow under it, and delight to be cropping and pilling of her plants, and eating of her grapes, as Solomon intimates, Cant. 2.15. So is the Church,Cant. 2.15 Psal. 83.2, — 13. her enemies are many that con­spire against her, Psal. 83.2, — 13. There is the Boar of the Wood; (Tyrants and bloody Persecutors) that seek the vastation of it; and the wilde Beasts of the Field (prophane and vicious livers) that intend her destruction?Psal. 80.13, 17, & 94, 5 Besides the Foxes and the little Foxes, (Hereticks and Schismatiques) who pro­fesse [Page 48]friendship to the Church, yet subtilly seek the ruine and subversion of it. Such a Beast of prey was Saul, before his con­version,Acts 8.3. Acts 8.3.

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

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

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

And first in general, we may hence be informed of the excel­lencie of the Church above all other places,Ʋse. in that it is a Vine­yard, which is preferred to all other possessions; (For that (saith Pliny) it yields the best revenew). Glorious things indeed are spoken of thee, Plin. lib. 18. p. 552. Cant. 2.1. Cant. 4.13, 15. Cant. 1.8. Cant. 4.10. Psal. 122. Isa. 4.5. Cant. 2.2. thou Vineyard of the Lord. Thou art the Rose of the Field; the Lilly of the Vallies, an Orchard of Pomegranates, A fountain of Gardens, a well of springing waters; The fairest amongst women, The Spouse and Sister of Christ, The beauty of the Earth, The glory of the World: And (being compared with other Societies) as a Lilly amongst Thorns, and like the Apple amongst the Trees of the Forrest; All which comparisons and resemblances (with many more which might be alleadged) do [Page 49]evidently set forth (besides this in my Text) the excellent dig­nity, and glorious excellen [...]y of the Church of God; and con­sequently the happinesse and dignity of those who are members of it: which caused the good Emperour Theodosius to say, Malo esse membrum Ecclesiae, quàm caput Imperii, I had rather be a member of the Church, than head of the Empire; And David, rather to be a Door-keeper in the House of God, then to dwell in the Tents of wicked men, Psal. 84.10.Psal. 84.10. But more particularly from the former Resemblances, we may be Instructed in sundry Duties.

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

It is true, that Lillies may grow amongst Thorns; Pergamus may have her dwelling where Sathans seat is: And if we should altogether avoyd the company of w [...]cked livers, we must (as the Apostle speaketh) go out of the World, 1 Cor. 5.10. But there is a two-fold society or fellowship to be taken notice of: One is more general and cold, as in buying, selling, trading, and in other commerce, when Nature. Necessity, and other Exigencies of our Calling, either General or Particular, doth warrantably lead us thereunto: The other is more special and intimate, when we joyn our selves with those that are wicked voluntarily and needlesly, making them to be of our bosome Friends, men of our Counsel, &c. This may not be, God is offended with it, as taking part with his enemies, 2 Chron. 19.2; & 20, 37. and it may enfeoff us both in their sin and punishment, and so it is dangerous:2 Chron. 19.2, & 20, 37. 1 Cor. 7.10, 11, 12. If then at any time we be necessitated to keep company with sinners and wicked livers either in regard of Divine Ordinance which doth require it, as, 1 Cor, 7.10, 11, 12. (and so in other Relations); Or by an Act of Divine Providence which doth administer it, as, Luk. 14.15. let us so associate with [Page 50]their Persons, as that we cōmunicate not with them in their sins: Society in sin may not be had with the best; Luke 14.15. Si cum ma­lis, non ta­men in ma­lis. Society, Inward may not be had with the worst; but Civil Society may be had with all.

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

It is not then Corruption in manners, that warrants a sepera­tion from a Church, it must be corruption in Doctrine. Nor do all Errors that a Church holds even in point of Doctrine, war­rant us to seperate from it, but errors, great and weighty: smal­ler errors cut not off salvation, and therefore may not cause a seperation. For where salvation may be had from these Assemblies, seperation may not be made,1 Cor. 3.15. John 6.68. Gal. 1.2. John 6.68. Nor may all errors weighty, even in the substance of Doctrine or Foundation, cause a seperation, for they may be held of weak­nesse, and through infirmity, but if they be obstinately main­tained, and willfully persisted in, then with a good conscience we may (nay must) seperate from such a Church, as doth so maintain them,Act. 19.9. Act. 19.9. And upon this ground have we seperated from the Church of Rome; for whilst she onely­taught her damnable Doctrines, and prest them not upon us, as matters of faith, to be believed on salvation, but came with, It may be; our Fathers forsook her not, but sought her cure. But when she would not be cured, but persisted in her damnable errors, bringing them into Canon, pressing them upon the conscience with It must be, as Articles of Faith de jure to be recei­ved, believed, and practised; Anathematizing us if we did not so, Excommunicating us for not doing so, giving us no room amongst them but the fire: So forward were they to burn He­retiques, that they counted it Heresie not to stay to be burnt (as one speaks). Indeed we went from them upon God's call▪ and not upon their driving; but, had we upon that account left them, they had little cause to chide us for leaving of them. To conclude (then) this branch of my Admonition; If any of you be enclined to seperate from the Church which hath begotten you, born you in her womb and arms, nursed you at her breasts; and wherein God hath sealed you up to himself in Baptism, Examine well what errors those are that are in her, and of what nature they are, before you seperate: good consideration must be had that they be fundamental, and maintained with obstina­cy; and then, what well-grounded assurance you have, that those errors are repaired, and no other as great as those, admitted in that other Church to which you joyn your selves: Errors there will be in all Churches, and to think to find a Church without [Page 52]any imperfection, you must then (as that Religious Emperour Coustantin [...] said to Acesius, Hos. & Eccl. Hist. Lib. 1. c. 7. a Novatian Bishop one of the same humour) set up a Ladder to Heaven and climb up thither alone; In the mean-time mark, how St. Jude hath marked such, as se­perate themselves from our Church-assemblies under pretence of corruptions that are in it,Jude 19. These be they that seperate them­selvs, sensual, not having the spirit, vers. 19.

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

This Perfection of Degrees, which the Saints are capable of in this life, is Absolute and Acurate or Comparative and tolera­ble: Accurate Perfection is, when a man attains to that degree of it as he ought to have, and doth every thing so absolutely, that no exception can be taken against it: This none on earth [Page 53]have; None have done so much good as they ought to have done, or might have done. None have attained to that degree of holynesse, that they might have attained unto; And yet,Phil. 3.14. in that they might have attained unto it, there is a possibility of it, as the Apostle intimates, Philip. 3.14.

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

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

The Primitive Beleevers led such convincing lives, (as Ter­tullian shews) that they were honoured of their very Enemies. Justin Martyr confesseth of himself, that by beholding their pi­ety [Page 54]in life, and their patience in death, he concluded that they walked in the truth, and thereby he was brought to glorify God in the day of his visitation. Luther led such a life, as that it was approved by all men, (saith Erasmus); his very enemies could not accuse him for any thing in poynt of Practise: The like was said of Bucer, who so lived, that neither could his friends sufficiently praise him, nor his foes justly blame him: Bradford was had in such great reverence and admiration for his holinesse, that a multitude who never knew him (but by fame) lamented his death; and a number of Papists themselves wish­ed his life. A godly life is like a sweet Oyntment, compoun­ded after the Art of the Apothecary; Oh that the whole House, the Church of God, were filled with the savour of it, that it were more sented in all places, in all companies, where we come.1 Pet. 2.9. Ye are a chosen Generation (saith St. Peter) that you should shew forth (or preach forth) the vertues of him that hath called you out of darknesse into his marvellous light, 1 Pet. 2.9. Our lives should be as so many Sermons upon the life of Christ. And that Oyntment that was powred on the head, should savour in every member of the Body.

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

The Roof of the house is a shadow;Gen. 19.8. so we find Gen. 19.8. Therefore are they come under the shadow of my Roof (said Lot). All Houshold Governours are to be a Shadow to those under their charge; the Husband to the Wife, as the Fowl is [Page 55]to the young ones which she covers under her wing, Ruth. 3.9.Ruth. 3.9. the Parent, to the Child; the Master, to the Servant, &c. Care must be had that they that dwell under our shadow may return, and revive as the Corn, and grow as the Vine. Hos. 14.7.Hos. 14.7. Yet our Shade must be good and wholsome, no harbour for Swearers, Drunkards, nor other vitious Livers.Psa. 101.6, 7. Psal. 101.6, 7.

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

Fifthly, As the Church is resembled to a Vineyard in respect of the Order that is in it; so it calls upon us who professe our selves Members thereof, to walk orderly. The want of this the Apostle sharply reproves in Professors, 1 Thes. 5.14.2 Thes. 5.14. 2 Thes. 3.6, 11. Mat. 20.6. and 2 Thes. 3.6, 11. And such are they

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

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

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

Fourthly, Such as trangresse Ordinances, and Rules, esta­blished for the ordering of life and conversation, 2 Thes. 3.10.2 Thes. 3.10. The Scripture giveth Rules of Direction how to carry our selves in every station, and hath promised much peace and comfort to [Page 56]such as walk according to Rule,Gal. 6.16. Gal. 6.16. Agur tells us of three things that go well, yea four that are comely in going. A Lyon, Prov. 30.29, 30, 31. which is strongest amongst Beasts, and turneth not away for any: A Grey hound: and a Hee Goat: and a King, against whom there is no rising up. Prov. 30.29, 30, 31. These patterns of comely going are propounded to this intent, that every one in his P [...]ace, and Calling, should have a special regard of orderly walking. When Magistrates know how to rule well, and Sub­jects to obey; Ministers to teach, and People to learn; Go­vernours of Families to command, and Inferiours to observe their Precepts: there will a comlinesse and beauty appear in the face of Church and State; but before, it cannot be expect­ed. The world looks upon Ministers onely,Psal. 50. Ult. as Men in orders, at least such as ought to be so. But it concerns you, as well as them, to walk orderly, if you expect Salva [...]ion.

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

Seventhly, Whereas the Church is a Vincyard in respect of Danger: Let all be stirred up in general to seek the safety and [Page 57]welfare of it, by our prayers and pious endeavours:Lament. 1.12. Is it no­thing to you, all ye that passe by? Behold, and see, if there be any sorrow like unto my sorrow, which is done unto me: Such is the Churches complaint at this day, and yet the ruines and breach­es of Zion we behold with a regardlesse eye; wee look to our private wealth, and particular estates;2 Sam. 11.11. Neh. 1.4, 5. Dan. 10.2, 3. and if it go well with us (as we think), we regard not much, how it goes with the Church of God: Ʋriah did not thus; Nehemiah did not so; Daniel did not so; These grieved, mourned, fasted, prayed, under the pressures of the Church, albeit they themselvs, for their own per­sonal concernments, were in peace. Questionless, there is no one Sin, for which God hath more a controversy with this Land, then this, That the Wants, and Maimes, and Breaches of his Vineyard are looked on with a regardlesse eye, and so little laid to heart: I looked and there was none to help, Isa. 63.5.6. and I wondered that there was none to uphold, Isa. 63.5, 6. Can we think our selvs lively Members of the Church, Branches of the true Vine, or that we have the Affections of God's Children in us, when we see the Vineyard of the Lord sustain losse, and be in hazard of waste without any remorse? Let Magistrates use the power of the Sword; Ministers, of the Word; All, one the other,Lament. 5.21. assist by their prayers, Turn thou us to thee, O Lord, and we shall be tur­ned: renew our daies as of old. Even so be it Lord, so be it.

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

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

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

Vineyard. Text.

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

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

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

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

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

For, it hath one Head, and no more:Reas. Eph. 1.22, & 2, 21. Colos. 1.18, & 2, 19. Christ is the alone Head of his Church, and can have no other partner to share with him in this Dignity, Ephes. 1.22, & 2, 21. Colos. 1.18 & 2, 19. It is great arrogancy in the Pope to Style himself, Caput Ecclesiae, [Page 60]the head of the Church; But they distinguish of Heads: There is a Principal and a Ministerial Head; the Pope is onely the Ministerial, Christ the Principal. But the Prerogative of the Head is not to serve and minister, but to command and govern. In different respects one may be said to have divers heads; for besides the natural head (which every man hath) he hath a Spiritual Head which is God, and a Politick Head which is the Soveraign Magistrate; but there is nothing in the World that can have two Heads of the same respect and rank but it is a Mon­ster; and so should the Church be if it had both Christ and the Pope for Heads: Albeit one be above, and another under, (as they pretend); for that their Headships is of one and the same kind, Spiritual.

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

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

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

Ʋse. 1 Needs must their sin be great, who break the Churches unity [Page 61]by their heretical opinions, and make a rent in her by Schismati­cal distractions. This was the disease of the Church of Corinth, she fell asunder into as many divisions, as her Church had Teachers, 1 Cor. 1.12. One side said, I am of Paul,1 Cor. 1.12. Explained. they ad­mited his plainnesse, his matter being powerful; and suspected Apollo's structure for the gawdy varnish: Another admires the powerful eloquence of Apollo, sleighting St. Paul as too flat and heavy, and his speech contemptible.Act. 18.21. 2 Cor. 10.10. A third sort are taken with St. Peter's draught; you are for Paul, and you for Apollo, and what was Paul? was he not a Persecutor of the Church of God, a Friend to the high Commission Court,Act. 9.1, 2. one that carried Letters missive up and down to fetch them up (whether men or women) that professed Christ? And what is Apollo? had not he the best of his Divinity from Aquila and Priscilla, a 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 Corinths distemper, and is not the same ours? Whose heart doth not bleed within him, to behold what gathering there is into distinct and seperate Churches? what engaging there is into parties, and factions in the behalf of their Leaders?1 Cor. 1.13. But is Christ divided (saith the Apostle) is he one in Paul, and another in Apollo, another in Cephas? Is he not one and the same in all his Messengers? if so, why go you about to make a Schism, and a rent in the Church, and hazard you Interest in the head, by disjoyning your selves one from another.

Dico & obtestor, (saith Chrysostome &c.) I say,In Ephes. Hom. 11. and pro [...]est that no man may plead ignorance, Schism in a Church, is as great a sin as Heresie: At the coming of Christ, there will be little difference put, betwixt such as have wounded the Church in her Head with Heretical opinions, or in her Members, by Schismatical distractions. However, that saying of Augustine [Page 62]concerning Donatus would be minded, Persecutor non fregit crura, Donatus rupit Ecclesiam, &c. The Souldiers would not break the legs of Christ, but Donatus tea [...]es the Church of Christ; As long as his body hung upon the Crosse, amongst Theeves and Malefactors, it remained whole; but when it was received by Christians it was rent, and torn into many parts and factions; And in so doing we deal worse with the body of Christ then the Jewish Souldiers did with his Garments, which they cast lots for, but made no division of.

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

Love and Charity likewise, makes much to unity. Be kindly affectioned one to another with brotherly love, (saith the same Apo­stle, Rom. 12.10.): So elsewhere he often and vehemently presseth it,Rom. 12.10. Phil. 2.2, 2. Explained. Phil. 2.1, 2. If there be any consolation in Christ, if any comfort of Love, if any fellowship of the spirit, if any bowels and mercy fulfil you my joy, that you be like minded, having the same love, being of one accord, and of one mind; As if he should say, Let me not intreat you only, but adjure you, as ever you would receive any comfort in Christ, as ever you would receive any benefit by his love and your own; if you have any sense of that spiritual communion which is between the Saints of God; if ye have any compassion on me and the Church of God; do you herein, make up the mea [...]ure of my joy, in that you be peaceable and lovingly affected each to other: can any thing be [Page 63]spoken more pathetically, or perswasively? and whereto tended all this, but to the preservation of the Churches peace and uni­ty? And, Colos. 3.14. Love is charged upon us,Colos. 3.14. above all those excellent graces there mentioned.

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

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

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

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

Thirdly, One hope of our Calling; that is, we are called un­to one and and the same Inheritance, which we all hope for, where we shall live sweetly and blessedly together; Fall not out therefore by the way (as Joseph said to his Brethren). It is shame,Gen. 45.24. and pity, to see discord, and contention, between them that must forever live together in peace and love: Indeed it is a sad sight to behold two Heirs, to be at daggers drawing, [Page 65]when the Inheritance cannot, nor shall be divided.

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

Fifthly, One Faith, which is the Soul of our Souls. One, whether we understand it of the Doctrine of Faith, which is be­leived, (called, in Athanasius his Confession, the Catholique Faith of all Christians); or, of the Gift of Faith, whereby we be­lieve to Justification; which Grace is but one and the same, in all the Elect, 2 Pet. 1.1.2 Pet. 1.1. Tit. 1.4. and therefore called the common Faith, Tit. 1.4. for that all Beleivers do, by one and the same Faith, believe in one and the same Christ: As there is but one Church in the Faith, so but one Faith in the Church; Una fides specie, non una numero, One Faith in nature, not one in number; One, ratione Objecti, which is Christ, not one ratione Subjecti; For every Believer hath his own Faith, Hab. 2.4.Hab. 2.4. Mar. 5.34. And so there are as many Faiths as there are Beleivers: We may say of Faiths as of Faces, Facies non omnibus una, Non diversa tamen; One Light, many Raies; one Fountain, many Streams: This Faith being but one, we should therefore study to keep the unity of it, in the bond of Love; and so compose our Affections as that we may go out with one heart, and one mind, in the profession of it: We can do nothing (saith the Apostle) against the truth but for the truth, 2 Cor. 13.8.2 Cor. 13.8. So long as there is found agree­ment in fundamental truths betwixt us, and dissenting Bre­thren, it shall be our wisdom to silence our disputes, and leave off wranglings about matters meerly notionall, and curious. But if in case this One Faith, which was once (for all) given to [Page 66]the Saints, be resisted by gainsayers, then it is our duty to con­tend for it,Jude v. 3. [...]. as we are required, Jud. ver. 3. and conflict one af­ter another (as the word signifies).

Sixthly, One Baptism, which is the Seal of the aforesaid Faith. The Apostle indeed elsewhere speaks of Baptisms, Heb. 6.2. Exp [...]ained. Heb. 6.2. as if there were more then one; but the Apostle there, either puts one number for another, the Plural for the Singular (as we find it [...]ometimes put), (so some conceive); Or because cer­tain times were appointed for Baptism; as Easter, and Whitson­tide, (so others); or, in regard of the three Immersions that were used in Baptism, to signify the Trinity, for the party baptized was wont to be three times dipped in the water, and therefore he might call it Baptisms or dippings; Or else by way of Allu­sion to the manifold washings, or Baptisms, under the Law; and so by Baptisms is meant that Doctrine which teacheth the cessation of them, and the use of one Baptizing only instituted by Christ, and so the rest abolished: Or else it is to be understood of the Out­ward and Inward Washing which the Schools call Baptismum Flaminis & Fluminis, The Baptism of Water, and of the Spirit; that Washing af Regeneration, Tit. 3.5. and the renewing of the holy Ghost, Tit. 3.5. The signification of both which, were taught the peo­ple in those times, that they might learn to put difference be­twixt Baptism by the Minister (which an Hypocrite may have); and the Inward Baptism by the Spirit, which Christ bestoweth on his own Elect: And that they might be instructed in the na­ture of the Sacrament, and the signification thereof; and with­all (it might be) of the Baptism of suffering affliction for the Gospel, whereunto the Sacrament of Baptism obligeth. The first and the last of these Expositions are most followed, but the latter best approved: However the Apostle speaks of Baptisms, not for that men were often to be baptized (as some would have it); For as we are born once, so baptized but once: They were but once circumcised under the Law, and we are but once to be baptized in time of the Gospel, nor that Christ instituted more Baptis [...]s [...]hen one. And this one Ba [...]tism, wherein we are all ba [...]tized with water into the Name of On [...] God, Fa [...]her, Son, and Holy Ghost, should be a strong motive unto us to live in Unity, and godly Love; this being one use of Baptism (a­mongst [Page 67]others) to distinguish Christians from other Sects,1 Cor. 12.13. and to knit the hearts of Christians together in a holy Communion, 1 Cor. 12.13.

Seventhly, and Lastly▪ One God and Father of all, who above all things delighteth in the Unanimity of his Children.Mal. 2.10. Have we not all one Father (saith Malachy)? Yes, we have; Why then dissent and jarr we? can we think it a matter pleasing un­to God? Is it not one of those six things that God hates,Pro. 6.19. Dis­cord amongst Brethrens? Prov. 6.19. We are Brethren, both by the Father and Mother's side, and it is a shame for Brechren in nature to be separated in Affection; so much more sinful and shameful, for those whom Grace hath joyned; whom one hea­venly Father, Faith, and Religion, hath coupled, to be be disu­nited, and make a breach in the Body of Christ:Gen, 13.8. Let there be no strife between me and thee (said Abraham to Lot), for we are Brethren. The very name of Brotherhood is an Argument of Unity, and hath a sweet violence to perswade; Abraham could find no such enforcing motive to peace, as it: Moses used the like Argument to those two Hebrews that were striving to­gether, Fall not out (said he) for ye are Brethren: Act. 7.26. And when the Servants of Benhadad observed the word Brother to come from the mouth of Ahab, they hastily laid hold on it, as an excel­lent praeparative to the setling of those differences which were betwixt those two Princes, 1 King. 20.33.1 King. 20.33. But how little doth it prevail in these daies? We find that true which Solo­mon speaks (by woful experience),Pro. 18.19. A Brother offended is har­der to be wonn then a strong City, and their contentions are like the Bars of a Castle, Prov. 18.19. The War that is betwixt spi­ritual Brethren is almost irreconcileable; our dissentions are like that [ [...]] great Gulph, spoken in the Gospell, through which there is no passage of meeting. Let us be ear­nest with God,Luk. 16.26. Ezek. 37.7. that he would shew his power in the compoun­ding of them, it is he alone that must do do it, the Wind of his Spirit must blow upon these bones before they ever come toge­ther.

To these seven Motives, used by the Apostle, tending to Uni­ty, more might be brought, both from the good of it, and the ill or discord; But I have been somewhat prolix already, [Page 68]in this Use, but the Usefulnesse thereof may excuse me; I have out a word or two to say more, and so I shall dismiss the Point.

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

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

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

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

The Lord's Portion is his People, Jacob is the Lot of his Inhe­ritance (saith Moses), Deut 32.9. they are his peculiar ones, Exod, 19.5.6. His Glory, Isa. 46.13. his Ornament, Ezek. [Page 69]7.20. His Thorne, Jer. 4.21. His Diadem, Isa. 62.3.Jer. 4.21. Isa. 6.2, 3, 4. Reas. 1. His Hepthzibah, Isa. 62.4. his onely delight is in her.

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

2 He hath purchased his Inheritance with a great price; the whole world cost him not so much as his Church did, it was bought with blood; not as Ahab, 1 King. 21.15. who purchased Naboth's Vineyard, by the cruell shedding of the right owners blood and unjust robbing of the right Possessor of it; but by giving the blood of his own Son to redeem it out of the hand of Justice, where it lay engaged, 1 Pet, 18.19.1 Per. 1.18.19. 1 Pet. 2.9. hence it is termed The peo­ple of his Purchase, 1 Pet. 2.9. as comprehending all his get­tings.

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

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

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

Ʋse 3 And let every true member of the Church, take notice of this prerogative of theirs, and make their claime: We are thine, ô Lord: as for the wicked thou never bearest Rule over them: No wicked man can lay claime to God in respect of this Interest.Isa. 63.19. To the wicked saith God What hast thou to do to take my name in­to thy mouth, Psal. 50.16. Psal. 50.16. that is, to boast that I am thy God, seeing thou hatest Instruction, &c. It is not a dishonour think you to God, to be counted the God of Drunkards, Swearers, Licentious Livers? What a God (with a mischief) is it that these men serve, said the Indians, beholding the cruelty of the Spaniards; But God is not ashamed to be called the God of Believers,Heb. 11.16. Heb. 11.16. It is indeed a debasing of himself thus to exalt them, but God is not ashamed of it, he makes over himself to us in a special manner, so as to be ours and take us for his own; For the Covenant of grace runs in this Tenour, I will be their God and they shall be my people, Jer. 31.33. Jer. 31.23. And thus will I say to them which were not my people, Thou art my peo­ple, [Page 71]and they shall say, Thou art my God, Hos. 2.23.Hos. 2.23. God challen­geth us to be his, and we may challenge him to be ours, as did the Spouse in the Canticles, Chap. 2.16, & 6, 2.Cant. 2.16, & 6, 2. I am my well-beloveds, and my well-beloved is mine.

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

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

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

Man is frequently resembled to a Tree in Scripture;Obs. so Job [Page 72]19.10. Dan. 4.10, 11, 14, 20. Isa. 44.23. Jer. 11.19. Ezek. 17.24. Math. 3.10, & 7, 17, 18, 19, & 12, 33. The Resemblances are many; take we notice of some.

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

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

And as man growes thus in his youth, so he is drooping in his age. Let him be as strong as the Oake, as tall as the Cedar; as strait as the Pine-Tree, as green and flourishing as the Law­rel or Bay-Tree; when age s [...]iseth on him, his strength is wen­kened, his talln [...]sse [...]b [...], his [...]tr [...]itn [...]ss [...] [...]ooked, his green­nesse [Page 73]withered. When Isaac waxed old, his fight waxed dim; when David waxed old,Gen. 27.1. 1 King. 1.1. 2 Sam. 19.34. Eccless. 12.2,—7. his naturall heat decay­ed; when Barzillah waxed old, his sen es failed, and he be­came unserviceable. In old age, the Keepers of the house wax feeble, the P [...]llars of the house faint, as Solomon excellently sets it forth, Eccles. 12.2,—7. At hi jam mortui sunt (said Milo, looking upon his Armes when he saw the young Champions striving for masteries).

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

Fourthly, In respect of Outward State and Condition the Resemblance holds. High Trees are subject to greatest dan­gers, being exposed to the violence of the winds, blasts of Light­ning, the dints of Thunderbolts, and usually the higher the lesse fruitful: Low Trees are subject to the browzing of Beasts, trampling down with feet, and twenty other Annoyances; The Tree of a middle Stature is usually safest, and beareth the best fruit. Thus it is with Man: Those in high place lye open to the winds of alteration, to the lightnings of Dysasters,2 Sam. 1.19. to the thun­derings of envy and malice; How are the mighty overthrown (said David in his Epitaph for Saul.) Oh! how are they fallen? how often are they split with the weight and greatnesse of their own boughes?Psal. 123.4. Psal. 10.9. Prov. 19.4, 7, & 22, 22. Isa. 3.25. Those of low estare are trampled upon and scor­ned, their souls are exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud; where the hedge is lowest, every one will be trampling over. Who more wronged than the Widdow and Fatherless? The mean estate [Page 74]hath alwayes bin found to be the best and safest; such are beneath envy, and above scorn. This, Agur preferrs to either extream, Prov. 30.8. and of this Rank are those poor that receive the Gospel,Prov. 30.8. Math. 11.5. 1 Cor. 1.26. or were Gospel lized, Math. 11.5. So, 1 Cor. 1.26. Not many wise men according to the flesh, not many mighty, not may noble are called, but those of lower rank and quality, yet not of the lowest; for experience makes it good, that those who are of the lowest rank of all, are most graceless.

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

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

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

This (say some) is not without a Mystery: such is man's blind­nesse, that we look no otherwise upon men, then we use to do upon trees: This man we commend for his strength, another for his stature, a third for his spreading branches; and thereupon saith Chrysostome, Chrys. Hom. in Psal. 150. if thou seest a goodly tall man do not admire him, for trees also are of a great tallnesse; and if thou seest a man great in wordly estate, do not gaze upon him, it is [Page 75]but worldly greatnesse that is in him: But I may safely say, that he is blinder then that blind man, who doth not see himself (in some sense,) and others likewise, walking like trees on Earth. Thou art now tall and high, in a prosperous state and condition, green and flourishing; be not secure, thou knowest not how soon thy top may be taken off, thy goodly branches shred and lopped, thy trunk and body felled by the Axe of Death (which it may be some long for, that they may gather some of the chips that flye from thee at that time). Art thou of a low condition, and mean rank, yet thou art a Tree and must prepare for Win­ter stormes and alterations: No man continueth at one stay, in the midst of Life we are in Death: many of those violent storms which taller trees do meet withall, thou mayst escape; but all thou canst not, whilst thou hast thy growing and abiding on the Earth: Man that is born of a Woman, Job 14.1. hath but a short time to live, and is full of trouble.

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

In short, remember what you read, Jonah 4.6.Jonah 4.6. God by his power and providence, raised on the sudden a little tree out of the ground, in the shadow whereof Jonah took exceeding de­light and pleasure, for that with the leaves thereof he was de­fended from the scorching heat of the Sun; but the joy he took therein lasted not long, for by the morrow-morning, the next day, the life of that green plant was destroyed by a little gnaw­ing worme, so that it proved dry and withered, and his de ight­ful shadow vanished.Abbot on Jon. Lect. 48. What kind of Tree that was we will not dispute? It hath bin done by some Learned Expositors to [Page 76]good purpose, albeit, as one of them saith, unlesse there be some second Adam, King. on Jon. Lect. 45. to speak his mind, or another Solomon who was able to speak of the Trees, from the Cedar to the Hysop the controversie will not be ended: (Be it what it was) I onely allude unto it. There is no man but hath his tree, or gourd; something in the shadow whereof he solaceth himself, as Ahsuerus did in his Princes and Servants,Esth. 1.3, 4. Dan. 4.30. Isa. 39.2. Luke 12.18. and the riches of his glorious Kingdom. Nebuchadnezar in his goodly Buil­dings; Hezekiah in his silver, and gold, and spices, in the house of his Armour and Treasuries: The rich fool (mentioned in the Gospel) in his great Crops and spacious Barn [...]s; But they for­get the worme, some messenger of the Lord of other; either sicknesse, or bands, or death, which will smite this Tree, and give it a mortal stroak, as if a workman had come with his Axe to fell it, and lay it on the ground. In that Tree or Ivie (saith a very Learned Divine,Dr. John White sen­at the Spit­tle. speaking to rich men) behold all your State, or Riches; Let the greatnesse and pleasure of your mind be the greennesse of it; Let the encrease of your wealth be compa­red to the growing of it; Let your Tenants, and Children, and Followers, be the leaves of it; Let your peace and contentment that you take there, be as the shadow: but then again, remember the withering of this Tree; the worme that bites it, is death, the fading of it, is the decay of your estates, when you shall be spoyled of all you took pleasure in: The winde that smote Jo­nahs his head, is the misfortune that may blow upon you; and his grief is the sudden astonishment of mind that shall take you, when all this comes: The like may be said of all other worldly delights,Job 24.20. which are but the shadow of that Tree which shall be broken, or blasted: Thus much in the general, as it was a Tree: let us now take a more particular notice what kind of Tree it was, and of what quality. Fox Kind it was,

A Figg-Tree. Text.]

It was no ordinary nor trivial Tree, but of a noble and gene­rous kind (called upon by other Trees to be King over them) and brought forth sweet and delicious fruit,Judg. 9.10. Judg. 9.10. By which Figg-Tree the Jewish Synagogue is especially meant, and to them in a more strict sense it is to be applyed, but Communiratione, in a general consideration, every Christian Congregation, [Page 77]yea, every individuall person of such a Congregation is intend­ed, as being concerned there in.

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

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

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

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

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

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

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

Fourthly,Mat. 24.32 Psa. 110.3. Gal. 1.16. 2 Cor. 8.10 & 9.2. The Figg-Tree is forward in putting forth it fore­tells a Summer as our Saviour shews, Math. 24.32. Gods people are a willing People, Psal. 110.3. Forward to every good work, that God requires to be done. Gal. 1.16. 2 Cor. [Page 79]8.10. & 9.2. even in this sense the godly may be said to be Primitiae Dei, the first fruits of God;Jam. 1.18. And this their forward­nesse promiseth a Summer; it brings a blessing upon a Na­tion.

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

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

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

Lastly, (For I will not presse the Resemblance too farr); The Figg-tree hath such a vertue in it, saith Plutarch, Plut. Symp. lib. 6. that if a wild Bull be tyed unto it, for a small time, it will become tame and tractable, albeit it were never so fierce and fell before; In this a Christian is like a Figg-tree; if he cannot tame the fierce nature of another, (which notwithstanding he sometimes doth, by his presence and pious life), yet he can tame himself, and, through the power of God's blessed Spirit, subdue the unruly passions of his Soul; of angry and revengefull he becomes meek and gentle, &c. and such was foretold should be the fruits of Christs Kingdom under the Gospel,Isa. 11.6, 10. Isa. 11.6, 7, 8, 9. I shall carry the Resemblance no farther, that which hath been [Page 80]said is enough to shew the fitnesse of the Resemblance, and why the Christian should be likened to a Figg Tree above all other Trees.

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

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

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

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

The Heathens of old were Idolatrous,Ʋse. 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 [Page 81] Earth-quake they made a Pluto, &c. And to these their created gods, they erected Temples, Altars, and consecrated the good­lyest, and fairest Trees that they met withall: which antient practise of dedicating this, and that kind of Tree, to several gods as proper and peculiar to them, was alwayes observed, (saith Pliny) and yet remaineth to this day:Plin. Lib. 12. c. 1. Thence Lucian took occa­sion to deride the practise of those times, feigning their Idol-gods to sit in Parliament, and every one making choyce of that Tree which he most fancied; Jupiter makes choyce of the Oake for its strength, Apollo of the Bay Tree for its greenness, Neptune of the Poplar for its length, Juno of the Eglantine for its sweetnesse, Venus of the Myrtle Tree for its beauty. Mi­nerva sitting by, demanded of her Father Jupiter, what might be the reason, that seeing there were so many fruitful Trees, they all made choyce of those Trees which were fruitlesse; he an­swered her, Ne videamur fructu honorē vendere, that we may not be thought to chaffer our honour away for fruit; well, said Mi­nerva, do you what you please, I, for my part, make choyce of the Olive for its fattnesse and fruitfulnesse; All commended her choyce, and were ashamed at their own folly. This you'l say is but a fiction; and it is no other, but it discovered the folly of men of that generation, and so it may do of ours: In elections and choyces, fruitful Trees are least of all regarded. The Ambitious he seeks after unprofitable honour, high place, Rule and Government, and would be advanced above the rest of his Brethren, he affects the Cypresse for its tallnesse (A Tree that great men much esteem of, and nourish in their walkes, but it is hardly made to grow); and when it is come up, the fruit is good for nothing, the Leavs of it are bitter,Plin. Lib. 16. c. 33. the Scent strong, neither is the shade thereof wholesome. The young Gallant is for the double-coloured Poplar, all for forme and complement: Oh! there is much of a Gentleman in that, the leaves of this Tree are soft, and full of down, which soon flyes away like the down of the Thistle into the Aire, this Tree is an Emblem of Dissimulation; The flattering Courtier likes well the clasping Ivie, which yet is an enemy to all Trees and Plants, it undermineth walls, and is good onely to har­bour Serpents, and venomous Creatures; insomuch that Pliny wonders it should be honoured by any, or counted of any worth; [Page 82]and yet Heathen Emperours have used to make them Garlands of it, and weare them on their Heads: Rehoboam too much affected these Ivie codds,1 King. 12.8. 1 King. 12.8. And it is the fault of greatnesse. The covetous worlding preferrs the Ash to all other Trees, he loves to bear the Keyes, and delight in be­ing the Jaylor of his wealth. The Body and bulk of this Tree is hard and tough, and the leaves unwholesome to any Beast that doth not chew the cudd:Plin. Lib. 16. c. 13. In short, some choose for beauty, some for sweetnesse, some for greatnesse, some for greennesse; but where is He or She that makes Minerva's choyce, to choose for fruitfulnesse? As Samuel said of the Sons of Ishai (one ha­ving a goodly stature, another a goodly countenance) Surely now the Lord's annointed is before me; 1 Sam. 16.6. So we think of these goodly and tall Trees, (but fruitlesse in grace) if Honour comes, Wealth comes, Beauty comes, &c. This is the anoynted of the Lord, this must be he.Vers. 7. But God seeth not as man seeth; man looketh on the outward appearance, but the Lord looketh on the heart, as was told Samuel.

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

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

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

The former is that estate wherein he was at first created, after the Image of God; in which estate he was perfectly happy, and had ability to do whatsoever his Creatour should require of him, [Page 83]and might be compared to those Trees of Paradise, richly loa­den at their first creation; alwayes bearing fruit, fresh, and ripe: and in that respect our blessed Saviour might curse that Figg-Tree which stood in the way fruitlesse,Mark 11.13. albeit the Text sayth, the time of Figgs was not yet, for that came through the sin of man, had he stood in his Integrity. Figgs would have bin upon it: but from this happy estate man soon fell.

And now consider man as fallen in Adam, and so he is a Figg-Tree still, but a wild one, Look upon him Philosophically, in ge­nere Entis, in respect of his natural endowments and abilities, as he is a reasonable Creature, hath an Immortal soul, endowed with Noble faculties of Understanding, Will, Memory, Consci­ence, &c. and is capable of Divine Objects, and hath a Body which is a fit Instrument for his soul to act by; Thus he stands yet as a Figg-Tree, and is of a bearing kind, for without these natural abilities, he were not capable of grace; were he a Stone or Logg, and wanted Reason, he were not to be wrought upon: What Philosophy often saith, Nihil in Intellectu quod non prius in sensu, till some Sense apprehend a thing, the Judgment can­not debate it, nor discourse it, may in some sence (saith a Lear­ned Doctor) be said in Divinity,Dr. Donn. Nihil in Gratiâ quod non prius in Natura, there is nothing in grace, that was not first in nature; so far, as that grace alwayes finds nature, and natural faculties to work on: and though that nature be not disposed to receive grace when it comes, yet that nature and those faculties which may be so disposed by grace, are there before that grace comes. But if we consider man in this his lapsed estate Theolo­gically, so he is but a wild Olive, and wild Figg-Tree; the Figgs which he bears are such as those which Jeremiah speaks of,Jer. 24.2. bitter, so bitter that no man can eat them, Rom. 7.5. his fruit is fruit unto death, nor doth God delight in any thing that he doth.

Consider man in a third estate, as he is restored to his first estate, and hath the Image of God again repaired in him: And so he is a Figg-Tree trans [...]planted, taken out of old Adam, and planted into new Christ,Gen. 2.8, 9. who from the beginning was descri­bed unto us by the Tree of Life, Gen. 2.8, 9. And so in the end of the New Testament, Revel. 22.2.Rev. 2.22. By whom a New life is put into us, and from whom we receive the sap of grace, so as [Page 84]to become fruitfull,Rom. 7.4. and bring forth fruit unto God, and these are bearing and fruitful trees that God makes choyce of.

The Figg-Tree mentioned in my Text, was no wild one, it was Ficum Plantatum, a planted Figg-Tree; of which plantati­on we are now to speak, laying down this for our Positi­on.

Those Trees which are of a fruitful kind, and wherewith God furnisheth his Vineyard, Doct. are planted Trees.

The Church it self is termed Gods plant, Isa. 5.7. and the planting of the Lord, Isa. 61.3. and the Branch of his planting, Isa.Isa. 5.7, & 61, 3, & 60, 21. Psal. 1, 3, & 92, 13. Jer. 17.8. 60.21. and the godly are resembled to the Tree that is plan­ted, Psal. 1.3, & 92, 13. Jer. 17.8.

But there is a two-fold Plantation which we must take notice of. The one is Terrestrial and Earthly, The other is Spiritual and Heavenly: The Terrestrial planting of a People, is the bring­ing of them from one Country to another place there to settle, that they may encrease and multiply: of this planting the Psal­mist is to be understood,Psal. 44.2, & 80, 8, 15. Isa. 5.2. Jer. 11.17, & 12, 2. Ezek. 17.5, 8, 9. Colos. 1.13. Psal. 44.2. Thou didst drive out the Heathen with thy hand, and plantedst them. So elsewhere, as, Psal. 80.8, 5. And, Isa. 5.2. Jer. 11.17, & 12, 2. Ezek. 17.5, 8, 9.

The Spiritual and Heavenly Plantation of a people, is the calling of them out from the World, and planting them into the Kingdome of Christ; of this speaks the Apostle, Colos. 1.13. He hath delivered you out of darknesse, and hath translated you into the Kingdome of his Son, that is, unto his Church, his Mystical Body, into which we are by Baptism inserted and in­corporated.

Now as the Church is distinguished, into Visible and Invi­sible, so may we distinguish of Plantation. A man may be actually planted and inserted into the visible, alone, which re­quireth no more then an External Profession of the true Faith; and so all in the Visible Church that call themselves Christians, and have bin baptized into the name of Christ, are planted into Christ, and his Body mystical; such belong to Christ, no other­wise then Ivie doth to that Tree unto which it externally ad­heres. And there is a planting into the Invisible, which be­sides the outward Profession, and common graces of the spirit, [Page 85]requires the inward Spirit of Adoption: And this Distinction is grounded on, John 15.2.John 15.2. Every branch in me that beareth not fruit, &c. There are some branches in him that bear not, that is, some that are like branches, but indeed are not; These are tyed onely unto him by a thread of outward Profession, and put into him by the outward Sacrament of Baptism, which causeth a faint and unprofitable fellowship with the Root, so as to furnish themselves with leaves, but not with fruit; There are other branches that are in him indeed, Interually ingraf [...]ed by a true and lively faith, which draweth sap from the Root, so as to bring forth not onely leaves, but fruit, and these he purgeth, that they may bring forth more fruit. This Figg-Tree mentioned in my Text, was not of this latter sort, but of the former. Let us apply this.

From hence we may be informed of the condition of every one, that is in the estate of Nature; Ʋse. no good fruits can be ex­pected from such a Tree, as growes in its own proper soyle of corruption. Do men gather Grapes of Thornes, Math. 17.16, 17.18, or Figgs of Thistles? Even so every good Tree bringeth forth good fruit, but a corrupt Tree bringeth forth evil fruit; A good Tree cannot bring forth evil fruit, neither can a corrupt Tree bring forth good fruit, Math. 17.16, 17, 18. Good fruit proceeds not from natures pro­duction, but from a spiritual plantation; The Tree must first be good, before the fruit can be so; till then, all our works are not onely stained with sin (for so are the best works of the most regenerated person) but are also really and truly sins, and that both in their own nature, springing from a corrupt fountain, for that which is born of the flesh is flesh, John 3.6.John 3.6. Mat. 3.17. and also in Gods estimation, because he beholdeth them as out of Christ, in whom, and through whom alone, he is well pleased.

This is censured by them, of the latter Church of Rome, for a bloody sentence, Crudelis est illa sententia, saith a Popish Postiller; and the Rhemists advise, by all means,Amb. Spil­dra. Rhem. An­not. on Rom. 14.23. to beware of Heretique's comments on that place, (you know who they meant by Heretiques) who, (say they) go about to prove there­by that Heathens and Infidels sinned, in honouring of their Pa­rents, relieving of the poor, fighting for their Country, tilling of their grounds, and in all other works which they did, &c. [Page 86]And in teaching so, they teach truly, according to the plain evi­dence of Scripture, (as before you heard), and the judgment of the Ancients.Aug. cont. Julian lib. 5. c. 3. et cont. duas Epist. Pel. ad Bonifac. lib. 3. c. 5. Austin's judgment concerning such mens works, is well known, insomuch that they are inforced to con­fesse him to be, therein, for us. If a Heathen (saith he) shall cloath one that is naked, deliver him that is endangered, &c. is it not to be judged Sin, because it proceedeth not of Faith? Verily forasmuch as it proceedeth not of Faith, it is Sin: not because to cover the naked is Sin, in it self; but not to glory in God, of such a work, it is sinne: And this (saith he) none denyeth, but the wicked only. This he proveth; for that vertues must be defined, not by actions, but by the end; and likewise from the absurdity which otherwise would follow, that an evill Tree should bring forth good fruit, contrary to the saying of Christ before mentioned.

Thus then we answer this cavill;Quoad sub­stantiam o­peris. Quoad mo­dum. Rom. 2.14. A thing done may be good in the Substance of the work, and yet evill in the Manner of do­ing of it. The Substance of every moral Action is its Confor­mity with the Rule of goodnesse; that is, the Law; when that thing is done which is commanded by the Justice and Equity of the Law: and thus the Gentiles, which did by nature, the things conteined in the Law, did good: And this Moral good­ness in heathen men, was (without doubt) pleasing and acceptable unto God, so farr forth as that he liked the work and approved of it, with that common allowance which he affords to all things,Gen. 20.6 that bear any stamp of his own goodnesse. The Circumstances or Manner of the Action con­sists in the Efficient cause, or Person, that doth the work, and in the End or Scope that he proposeth to himself in the doing of it.Heb. 11.4. In the Person is required Sanctification, that the work may be acceptable. And in the End a right Intention; for albeit a good Intention makes not an Action good, yet without a good Intention,1 Cor. 10.31. the Action cannot be accepted as good, in God's sight: The Glory of God in Christ must be the Scope of all our Actions. And herein the Heathen failed, (as doth eve­ry other man in the state of Nature) their Persons were unholy, their consciences defiled, their purposes perverse and crooked, &c. And so, albeit the work they did was Ethically and Mo­rally [Page 87]good, in the sight of men, and to humane purposes; yet not being cloathed with all due circumstances, they were not Theo­logically and Divinely good, such as to be accepted of into any special favour of Grace; yea, so far were they from being so, that they were no better in God's account then glorious sins,Splendida peccata. Aug. and beautifull deformities, seemed they never so glorious in the eyes of men: the like is to be conceived of the works of every unregenerated Person.Use 2

Wherefore let every one, that would bring forth good fruit, and have some comfortable assurance of God's accptance there­of, look to his planting. Let our gifts of Nature be never so great and excellent, yet Va soli, Wo to Nature if she go alone:Judg. 4.8. Barach durst not venture upon Sisera without Debora went with him: no more may Nature venture upon any holy duty with­out Grace; nor shall wee be esteemed for any other Trees, then Barren, and fruitlesse,Joh. 15.4.5. whilst we remain in our naturall soyl of Corruption: Without me (saith our Saviour) you can do nothing. The Bud of a good desire, the Blossome of a good resolution, and the Fruit of a good action, all proceeds from our spiritual plantation and ingrafting into Christ, who is that Root, from whence we have both sap and safety.Object.

But we are all within the Vineyard, branches of God's own planting, we believe in Christ, professe his name, &c. Resp.

And it is a great mercy that we are so; many Priviledges be­long unto us in being so, (as the Apostle speaketh of the Jews,Rom. 3.2. Wisd. 4.9. Rom, 3.2.): But that external Plantation may not be rested in; there are Adulterinae Plantationes, Bastard Plants, (as Wis­dom termeth them) such as are not planted with that spiritual and internal planting, before spoken of. Thy planting (it may be) is from man's Injunctions,Joh. 19.12. 1 Pet. 1.18. 1 Cor. 2.4. or out of some By or Politique respect; If you do thus or thus, you are not Caesar's friend; Or by the Tradition of your Fathers, or else the enticing speech of so me man's wisdom; humane perswasions effected it, and such as these are not Plants of the Father's planting:Mat. 15.13. It affoards no further strength then to produce Figg-leavs, meer formall and hypocritical Conformities, wherewith to cover our naked­nesse (as Adam did after his fall). The Father's planting is in­to the state of Grace and Regeneration, and doth cause us to [Page 88]participate of the life, sap, and influence, of the Root; which kind of internal planting is that, and onely that, which will af­foard us true and solid comfort, without which the other will but subject men unto sorer condemnation, for despising Christ in his Word and Spirit, with whom, in their Baptism, they made so solemn a Covenant.

Ʋse. 3 You therefore that professe your selvs to be branches of God's planting, look to it, that the fruits of your plantation be seen in your conversations: If Figgs be not found under your leavs, where shall we think to find them? shall we gather Figgs from Thistles? or can we think to find them sooner on the tree growing by the way-fide than on the tree that is planted in the Vineyard of the Lord? And yet I read of ten Lepers that were cured by Christ of their Leprosy,Luk. 17.16, 17. and but one of them returned thanks, and he was a Samaritane, a stranger from the Common­wealth of Israel; God's own arable would not pay the Tythe, the wild Forrest did it:Act, 18.2. And St. Paul finds more kindnesse a­mongst Barbarians, than his own Countrymen; they receive him out of the Rain and Cold, when his own Nation shall whip him, and turn him into the Rain and Cold. Shall Mercy and Fidelity be without the Church, and falshood be found in it? shall Turks be given to good works, (as building of Tem­ples, Colledges, Hospitals); and we who call our selvs Chri­stians and Believers spend our Zeal in defacing and demolishing of them? Shall they make conscience of their Vows, Promises, Dealings; and we that professe better, come short of them many paces? What a dishonour would this be to our Religi­on, shame to our Profession? And yet so it is, (to our shame be it spoken) that many of us, who have blessed means of di­rection and instruction, for the due ordering of our hearts and lives, (which the Heathen want,) may yet be sent to School to learn moral honesty of them, both in the detestation of grosse enormities, and in the conscionable practise of many vertues. Woe to such as give occasion to any to tell the World, that it is better to trust a Pagan than a Professor; and to have dealing with a Turk rather than with a Christian. I know not how any such can make their peace with that of our Saviour, Unlesse your Righteousnesse shall exceed the Righteousnesse of the Scribes Mat. 5.20. [Page 89] and Pharisees, ye shall in no case enter into the Kingdome of Hea­ven. Unlesse we have a Righteousness that goes beyond theirs, how can we think to escape the nethermost Hell? if we exceed them in unrighteous, and unjust practises? But I will strike no longe [...] on this sad string, we pass from the Figg-Tree's Planta­tion to its situation, [...].

In his Vineyard].

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

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

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

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

The soyle it self is fat and fruitful.Cant. 8.11. Solomon had a Vineyard at Baal-Hamon, which he let out unto Keepers, Cant. 8.11. by which Vineyard (Mystically) the Ʋniversal Church is to be un­derstood. Christ is the Solomon that owns it; The site of it at [Page 90] Baal hamon, that is, in a very fertile and fruitful place (what place soever it was) that was able by the heat of the Sun to bring forth store of wine,Dominus multitudi­nis. and a multitude of grapes unto the Owner: Isaiah terms it Cornis filius Olei, an horn of the Son of Oyl, Chap. 5.1.Isa. 5.1. Now by horn, the Hebrews understand strength and heighth; and by Oyl, plenty and fatnesse: we render the words in our translation, A very fruitful Hill, A Hill preferred to all Hills,Isa. 2.2. Psal. 68.15, 16. Deut. 32.14, 15. Ezek. 39.28. Amos. 4.1. Isa. 25.6. Isa. 2.2. The high hills of Bashan were not to be com­pared with it, Psal. 68.15, 16. Bashan, was a very fat and fruit­ful mountain, the cattle that fed upon it were very fat and strong; but neither Bashan nor any other mountain on the Earth is comparable to mount Zion for fatnesse; albeit they leap and in­sult proudly, of their outward pomp and glory. In this moun­taine (saith Isaiah) shall the Lord of Hoasts make unto all people a feast of fat things, a feast of wine on the Lees, of fat things full of marrow, of wines on the Lees, well refined, Isa. 25.6. Needs much that be a fruitful Soyl that affoards such a Crop.

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

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

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

And being so, Have we not great cause to blesse God,Ʋse. for that the lot of our Inheritance is fallen in so good a soyle? and to sing with David, The Lines are fallen unto me in pleasant pla­ces, Psal. 16.6. yea, I have a goodly heritage? This was that One thing which he did with so much earnestne [...]s desire of God,Psal. 27.4. that he might dwell in God's house for ever, Psal. 24.4. The happinesse of such, as have that priviledge, he doth highly magnifie and set forth.Psal. 24.4. Psal. 84.4, 10. Psal. 84.4. preferring a door-keeper's place in Gods house to all world­ly [Page 92]pomp and dignity, out of the bounds of the Church, vers. 10. It was not for nothing,Gen. 9.27. that when Noah blest his Son Japhet for his filial affection, and goodness, in covering his nakedness, he prayed onely that God would perswade Japhet to dwell in the Tents of Sem, for in desiring that, he desired the salvation of him and his posterity. Out of the Church there is no salvation (ordinarily) to be had, but salvation is in it. The Tree of Life grew no where, but in the midst of Paradise: Nor is Christ to be found, nor life eternal to be had other where, than in the true Catholique Church of Christ: His promises are only made unto his Church; His Covenants only drawn up betwixt Him and the Church; to be out of the Church, is, to be without the Promise, Eph. 2.12. without the Covenant, without Christ, without God in the World; and, without these, without happinesse, without Sal­vation.

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

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

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

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

They of the Roman Church give us many Notes, whereby the true Church may be known, (which they bring as Arguments [Page 94]to prove themselves to be the true Church, and no other) as Uni­versality, Antiquity, Succession, &c. to the number of fifteen are given by Bellarmine, De notis Ecclesiae. (supposing to do that with number, which he could not do by weight): but Christ doth not deter­mine the question in the place before quoted (nor else where) by any of those marks, but by this Note, the Doctrine of salva­tion, which was amongst the people. It was a Church wherein salvation might be had, and therefore the true Church of Christ. This was the chief Badge, and Cognizance of the Old Church, whereby it was known to be the Church of God,Rom. 3.2. Rom. 3.2. And this is the Cognizance of the true Church under the Gos­pel, as appears,AAs 2.42.47. Acts 2.42, 47. where the Holy Ghost gives an exact pattern of a true Visible Church, for all succeeding Ages to be examined by, and conformed unto, that (if our state and standing in the Church were questioned) true Believers might be able to justifie themselves, and convince all false Churches whatsoever; And that, from the prime of the Primitive Church, (the first visible Church after our Saviour's Ascension) (and so a fit pattern for other Churches to be censured by). Where the word of God is soundly, and truly Preached, Sacraments ad­ministred, the Duties of Prayer to God, and Love to our Bre­thren, Religiously and conscionably practised, there is a true Visible Church wherein salvation is to be had; And for further confirmation of this,John 10.4, 27, & 8, 30. Eph. 2.19. read John 10.4, 27, & 8, 30, This mark (praised be God) is not wanting amongst us: We build up­on the foundation of the Prophets and Apostles; Christ him­self being the chief Corner-stone, Ephes. 2.19. The word is truly and sincerely Preached to the conversion of many Souls; The Sacraments administred,Vid. Ber­nard. a­gainst Se­peratists in 80. page 164. the Duty of prayer to God, and Love to our Brethren (in some good measure) conscionably and religi­ously practised (notwithstanding faylings) and therefore we are the true Visible Church of God; which the Church of Rome wanting is not, neither can be.

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

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

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

Thirdly, Those may be esteemed Corruptions in a Church which are none at all. It is no corruption in the preaching of the word, to make use of the writings of men, so long as God's Word is made the Ground of all, the Touch-stone of all, and the Judge to determine of all truth: Had this been so, the A­postles and Prophets themselvs had corrupted the Word, in alledging the sayings of others, (yea, of Heathen Writers):Dan. 4. & 6. Ezra 1. Act. 17.18. 1 Cor. 15.33. Tit. 1.12. Daniel recited the Decree of Nebuchadnezar, and the Decree of Darius, and the Edict of Cyrus, King of Persia: St. Paul alledged the Sentences of Heathen Poets; as of Aratus, and of Menander, and of Epimenides: St. Jude alledgeth the Prophe­sy of Enoch, (which both Augustine & Jerome, with others of [Page 96]our latter Writers, conceive to be Apocryphal). Whilst hu­mane Learning is made a Handmaid, to wait upon Lady Truth; it is no dishonour, but rather an honour to her.

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

Lastly, For that Discipline which they charge this Church of ours to be wanting in, and thence inferre that we are a false Church; It may be answered that we are not altogether without it, albeit we want that Discipline which they pretend. 2ly, [Page 97]It is an error to make Discipline so essential a property of the Church, [...]s that that which is without it, is no true, but a false Church. That it is necessary for the beauty and well being of the Church, we willingly grant; but that it is so essentially and imse­perably necessary to the truth and being of the Church; cannot be proved by evidence of Scripture. Is a houshold having true matter and forme, and essential properties; a false houshould, because Government is wanting? or for that they in the Family have not that care as they ought to have one for anothers well­fare? or because there is not a Broom in it to ridd out the dust? So in this case, the utmost that can be made of it, is, that such a Church is a defective Church, a maimed Church (by which it is also corrupt, and may without great care suddenly come to ruine): but that this defect can make it either no Church, or a false Church, cannot be maintained. In a word then, this know;

That the profession of Christ in the right use of those sacred Ordinances, which the Lord hath ordained and instituted, to be parts of his worship (as Preaching of the word, administra­tion of the Sacraments, and Prayer) is that which doth consti­tute a true visible Church; and differenceth it from all other so­cieties: It is no visible Church, that is without these; and that is a true visible Church that hath these. And these I suppose none of you but are convinced in your conscience to be found in this your Mother Church of England. These we have, and in having of them, we are the true Church of Christ, having Him for our Head; Ministers and People, for the body of it: and that our standing in this Church is warrantable, safe and good. In the Communion of which Church let us stay our selves, and not hea [...]ken to those seducing spirits which would intice you from us. Christ forewarnes of such in these last times, who shall say, Lo here is Christ, and lo there is Christ, (for he that tells us of a new Church, may as well tell us of a new Christ):Math. 24.23. but believe them not (saith our Saviour): so I say unto you, give no ear unto these, go not after them; stand fast in that Christian resolution of Christ's Disciples, who, when they were asked, will you also forsake me, answered whither shall we go, Joh. 6.68. Thou hast the words of eternal life. You live in a Church, which (through God's [Page 98]mercy) hath a womb to be [...]r you, and papps to give you suck; say [...]en whither shall we go? Thou, O blessed Mother, ha [...] the words of eterral life! Thou art the Pillar, and ground of truth; Oh! make use of this happinesse of being in this Nursery, and of this Society; praying the Lord earnessly to continue▪ is Ordinances amongst us, that for our unfruitfulnesse we may not be deprived of them: for if they be taken from us, farewell Church, farewell Salvation.1 Sam. 4.21. The Glory is departed from England.

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

O [...] such as Passively, by exclusion or ejection are justly cast out of the Church for their wickednesse and misdemeanors by Excommunication, which is the soarest and severest sentence, that the Church hath: and is not to be inflicted rashly, but upon serious deliberation: nor by one alone, but by the Church; or such as have power by the Church, put into their hand: not up­on every offender, but such as are offenders in a high nature: nor [Page 99]upon [...]uc [...] suddenly, but after other means have bin used to being them to repentance and they continue obstinate:1 Cor. 5.4. Math. 18.17. nor out of by-respects, but for this end that God may be glorified, the Church edified, and their own souls saved in the day of the Lord Je­sus.

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

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

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

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

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

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

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

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

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

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

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

Sixthly, The scope and end of this censure is, first in regard [Page 101]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, Ʋpon Repentance and manifestation of it, there must be a receiving. 2 Cor. 2.6, 7, 8. The manner how, see 2 Cor. 2.6, 7, 8.

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

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

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

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

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

He came.]

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

Visiting followes Planting. Doct.

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

This may be gathered from that answer which the true Church gives to forraign Congregations, who demanded of her, Where her beloved was, that they might seek him with her? My Beloved is gone down into the Garden, Cant. 6.1, 2. into the Bed of spices to seed in the Gardens, and to gather L llies that is, amongst the As­semblies of his people, the Garden of his own planting; there [Page 103]you shall find him walking, there he is solacing him self with those fruits of righteousnesse which they bring forth unto him, Cant. 6.2. And the Church complaining of Christ's absence so long from her, is told by him in the same Chapter that he went down into the Garden of Nuts, Vers. 11 to see the fruits of th [...] Valley, and to see whether the Vine flourished, and the Pomegranate budded; as if he should say, Thou complainest of my ben [...]e O my Church! But there is no cause; for I was but walked down into my Orchard of Assemblies, to view their fo [...]ward­nesse, and take notice of the growth and happy progresse of those plants newly set, and converted unto me, verse 11.

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

And he hath a Visitation of severity and correction when he punisheth for sin,Exod. 20.5. Psal. 59.5. Exod. 20.5. Psal. 59.5. and cometh with unlooked-for calamities: And thus God threatened to visit the Offenders of the House of David. I will visit their transgressi­on with a rod, and their iniquity with stripes, Psal. [...]9.33 Isa 13.11. Jer. 5.29. Hos 9.7. Psal. 89.33. Isa. 13.11. So, Jer. 5.29. Shall not I visit for these things, saith the Lord? Shall not my soul be avenged on such a Nation as this? And Hos. 9.7. The dayes of Visitation are come, the dayes of Recompence are come: Israel shall know it. This Visitation is not with­out all mercy; for when God refuseth to visit, it is the soar [...]st visitation of all, Hos. 4.14. Therefore David beggs in the b [...]hall of the Church, Look down O Lord behold, and visit thy Vine. Hos. 4.14. Psal. 80.14. And so in severity, he visited this Figg-Tree, for not finding what he expected, he commanded that it should be cut down, as hereafter we shall shew you.

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

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

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

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

Thirdly, He comes a visiting Corrigendo, by correcting of us; so all his Chastisements and corrections are Visitations: Thus [Page 105] Job calls his Tryals, Job 7.18. we call the Pestilence God's vi­sitation;Job 7.18. and so are other sicknesses lesse mortal (as that which is now upon us): Oh that we would now visit our selves, so should we save God a labour; If we would judge our selves God would not judge us, 1 Cor. 11.31. 1 Cor. 11.31.

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

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

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

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

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

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

This word Fruit, is very fruitful of signification (saith one, and that truly): For it is taken Properly or Improperly, what Fruits are,Gen. 1.11, 12. & 4.3. Psal. 67.7. M [...]t. 21.19 Deut. 28.4 Ps. 127 3. & 232.11. Lam. 2.20. Luk. 1, 42. Act. 2.30. Mat. 7.17. Gal. 5.22. Ver. 19, 20. Pro. 12.14. Rom. 15.28. Phil. 1.11. & 4.17. Col. 1.10. Jam. 3.15. Hos. 10.1. Amos 6.12. Mat. 7.16. & 12.33, 34 Isa. 3.10. Prov. 8.19. & 31 33. Psal. 127.13. Pro. 12.14. Gal. 5.22. Heb. 12.10. Jam. 3.17, 18. Rom. 6.22. in the proper and native sense, we all know. That encrease which cometh of the Land, Trees, or Cattel, and other Crea­tures, is Fruit Properly, (but in a general sense) so Gen. 1.11, 12. & 4.3. Psal. 67.7. But more strictly, it is taken for the last issue of Trees, and so it is opposed to leaves and blossomes: So, Math. 21.19. that Figg-Tree which grew by the way had leaves many, but fruit none, and therefore Christ curied it.

Improperly, the word is used and applyed, either to Persons, or to Things. To Persons, so Children are termed the fruit of the Body and of the Womb, as Deut. 28.4. Psal. 127.3. & 132.11. Lament. 2.20. Luke 1.42. Act. 2.30. And that, first, because they are derived from the bodies of their Parents, and proceed from their loins as fruit from a Tree. Secondly, for that they are delightful to the Parent, as the fruit of the Tree is to the Palate.

It is applyed unto Things; both to Actions and Rewards. To Actions both Good and Bad: Good Actions are termed Fruit: so Inward habits of the Spirit whence good Actions do proceed, Gal. 5.22. And of the Flesh, whence had Actions issue, ver. 19.20. And outward works, issuing from those ha­bits, whether good of which we read, Prov. 12.14. Rom. 15.28. Phil. 1.11. & 4.17. Colos. 1.10. Jam. 3.15. Or bad whereof we read, Hos. 10.1. Amos 6.12. Math. 7.16. & 12.33, 34.

Rewards that follow upon our Actions, are likewise termed Fruit: so the Reward that come [...]h of well-doing, is fruit, Isa. 3.10. Prov. 8.19. & 31.33. This Reward is either in Blessings Temporal, Psal. 127.3. Prov. 12.14. Or in Blessings spiritu­al, Gal. 5.22. Heb. 12.10. Jam. 3.17, 18. Or eternal, Rom. 6.22.

The Reward of Evill works is likewise termed Fruit,Prov. 1.31. Jer. 17.10. Jer. 6.19. Jer. 21.14. Mich. 7.23. Rom. 6.2. Prov. 1.31. Jer. 17.10. So that which they suffer in this life is termed the Fruit of their thoughts as Jer. 6.19. and the fruit of their doings, Jer. 21.14. Mich. 7.13. And that which they shall suffer hereafter is Fruit too, Rom. 6.21. What fruit had you in those things? for the end of those things is death.

The fruit here spoken of, is not to be taken literally, but figu­ratively; Nor yet for Persons, but Actions: Our good works are the fruit, and that not in a strict sense, as opposed to thoughts, and words, (as Jam. 2.17.) But in a larger sense,Jam. 2.17. Jer. 17.10. Rev. 2.2. & 3.1. for thoughts, words, and Actions, as Jer. 17.10. Revel. 2.2. & 3.1. A­gain good works are ranked into two files; Offices of Devotion, as A [...]ms, and such like; which be Opera Misericordiae. And Duties of Religion as Faith, Repentance, Obedience Prayer &c. these be Opera justitiae. The former be manuum Sacrificia, the latter cordium Sacrificia: In the first, the withered hand is onely healed; in the la ter, the Dead is raised; both sorts are expected: Fruits Inward, as good thoughts, purposes, desires, &c. and all those good Affections mentioned, Gal. 5.22, 23.Gal. 5.22. And Fruits Outward, good words, good works, &c. These are apt­ly termed Fruits.

First, for that they spring from a Good Root, the Righeousnesse of God in us, Phil. 1.11. that is,Phil. 1.11 such as spring out of the righ­teousnesse of God, in us: we must be righteous by the righte­ousnesse of God in us, before we can bear any good Fruit having the inherent righteousnesse of Christ imputed to us, and righte­ousnesse inherently wrought in us by the Spirit of God. Righ­teousnesse is the Tree, and good Works the Fruits of the Tree.

Secondly, for that they are in the sapp of Faith, Mat. 4.28. hidden in the heart; which buds, and puts forth, first in blossomes, then in leavs, then in fruit, and so ripens by degrees, as we read Mark. 4.28.

Thirdly, for that they prove life in the Tree, as fruit doth; In­deed buds and blossoms are indications of a Tree's growth, but not of a Christian's: There must be more than purposes, and inten [...]ions, and outward profession, to prove life in a Chri­stian. Thus having shewed you what that fruit is which God [Page 108]expects, we shall now prove it unto you that God doth expect such fruit from every Christian.

I went down into the Garden of Nuts (saith Christ) Cant 6.11. to see the fruit of the Vallies, Cant. 6.11. and to see whether the Vines flourished, and the Pomegrantes budded. Had he not expected fruit from those plants of his, he would not have gone down to see the growth, and progress of them: He expected fruit from them, and went down to see if they answered his expectation. So Cant. 7.12.Cant. 7.12. Let us get up early to the Vineyards, (saith the Church to Christ); let us see if the Vines flourish, and whether the tender Grapes appear, and the Pomegranates put forth: She calls upon her Beloved to visit with her the Assemblies of her believing Children; that, to their mutual comfort, they might be witnes­ses and partakers of all the signes and fruits of Grace, which they yielded, and was by them expected should be produced. This is farther set forth by a comparison betwixt Solomon's Vineyard and God's,Cant. 8.11, 12. Cant. 8.11, 12. Solomon expected frui [...] from his Vineyard that he had planted in Baal-Hamon, but by reason that he was not able to dress it, and mature it himself, he was enforced to let it forth unto others, who went away with some part of the encrease for their paines; yet he expected the grea­test part of the profit, (as well he might). But I (saith Christ) reserve my Vineyard in my own hands, I dresse it with my own labour; And therefore if thou, O Solomon, canst receive from thine so large a Rent, I expect more from my Vineyard, and that the gain and profit thereof should arise wholly & only to my self.

For further and clearer proof,Isa. 5.4.7. read Isa. 5.4. God having bestowed so much paines upon the House of Israel, his Vine­yard; in plan [...]ing, fencing, stoning of it, and discharging all the parts of a good Husbandman about it; He tells us what he ex­pected from it, I looked that it should bring forth Grapes, (and those good and not wild): He looked to find Judgment and Righteousnesse exercised therein, ver. 7. Whatever he found, yet this was that which was expected. And the like expectation hath he from his Vineyard now in time of the Gospel, as ap­pears by that Parable propounded by our blessed Saviour, Mat. 12.33. &c. Mat. 12.33

And there is good reason for it, for all Labour is for a Cropp.Reas. Who goeth a warfar at any time, at his own charge?Prov. 27.18. 1 Cor. 9.7. Vers. 10. Who planteth a Vineyard, and eateth not of the fruit thereof (saith the Apostle, 1 Cor. 9.7.) He that plants, plants in hope; and he that plowes, plowes in hope, vers. 10. that is, to be made parta­ker of his Labours; and shall not God expect some return from us, for all his paines bestowed on us, and taken with us?Psal. 128.2. Sure­ly it is but just and equal that He should taste of the Labour of his hands Here I meet with an Objection which would be removed before I come to apply the Point.Object.

Did not God know before he sought, that this Figg-Tree was fruitlesse? is any thing concealed from him? doth not he know all men, and needeth not that any should testifie of man, John 2.24, 25? how then can it be said that he expected fruit from it, and that his hope was frustrated?Resp.

It cannot be denyed, but that God did foresee it,Isa. 48.8. and knew full well the barrennesse of this Figg-Tree, Isa. 48.8. I knew (saith God) that thou wouldest grievously transgresse, therefore I have called thee a Transgressor from the Womb: His expecta­tion cannot be deceived as the hope and expectation of man many times is, or as if there were in God a doubtful hope, of what will follow; but he would give us to understand thereby, how meet it was that this Figg-Tree should have bin fruitful, his Quaerit as one speaketh is a Requirit, He did not seek that which was hid from him, but requireth a debt that was due un­to him: Let us make some good Use of this.Use 1

If God expects fruit where he hath bestowed paines in plan­ting, then multitudes are deceived in the World, who think to put God off with Leaves or Blossomes, much lesse with wild or blasted fruit.

Some please themselves, (and think to please God too) with their good intentions and purposes; It may be, they bloom ve­ry fair, resolve to amend their wicked lives, forsake their Drun­kennesse, Swearing, Whoring, and all their vitious courses,Hos. 6.9. but nothing is done, their goodnesse (like Ephraims) is but like the Morning Cloud, and as the Morning Dew that vanisheth away, their purposes are like unto a Ball (blowen out of a Box or Nut­shell) of soape and water, which when it comes to a swelling [...]ullnesse bursts of it self, and vanisheth to nothing.

It is true, good Purposes and Resolutions are to be respected; but if they accompany not good Actions, they are no better then Qualms and Passions which may be in very reprobates (as we find in Balaam, Saul, and Judas himself, who came so far as to say,Mat. 27.4. Aug. de Temp. Ser. 2 17. Prov. 31.19. I have sinned in betraying Innocent blood.)

Austin meditating on that which is spoken of the Vertuous Woman, Prov. 31.19. She layeth her hands to the Spindle, and her hands take hold on the Distaffe, wills us to ob [...]erve that in spinning, there are two Instruments, the Spindle in the right hand, and the Distaffe in the left: about the Distaffe the Wooll or Flax is folded up, by the Spindle it is drawen out; that which is on the Distaffe is to passe to the Spindle, that which is on the Spindle is already passed: And he applyes these two, to the Intention of doing well, and to the good work done; Inten­tions do but fold up the Wooll or Flax upon the Distaffe, it is Doing that draws it out and spins it: Opus tuum sit in fuso, non in colo (saith he), Let thy work be done on the Spindle, not on the Distaffe; it is that which must comfort thee; it is that which must do thee good. Purposes and Performances, are like unto Jacob and Esau, our Purpo [...]es are the first-born, but Per­formance (with Jacob) carryes away the Blessing. Your Intenti­ons and Purposes are like sweet buds in the Spring, but that is an uncomfortable Spring that is alls buds and no setting. Coelum bonis operibus, Gehennam vanis desideriis (saith one), Hell is full of good Intentions and desires, but Heaven full of good works, (as a holy man that we read of saw in a Vision.)

Othersome conceit that if to these buds some green leaves of outward Profession be added, it will yield aboundant satis­faction; Talking-Christians they are, but not Walking, nor working Christians; Their leaves make a rusling noyse with eve­ry blast of wind; Prodigal enough they are in hearing Sermons, and talking in all Company of what they have heard, but that is all: not a berry can be found under any of their leaves, yet they would be accoun ed for good Christian Professors.

But these should do well to remember what St. James saith, Pu [...]e Religion, and undefiled before God the Father, is this, to visit the Fatherlesse and Widdow in their affliction, and to keep a mans self unspotted from the World, Jam 1.27. Jam. 1.27. though a man say [Page 111] he hath Faith and hath not Works can such a Faith save him? No it cannot, Jam. 2.14. It is no signe of a good Tree when all the sapp runs into leaves, and spends it self that way; Nor of a good Christian when all his grace shoots up into words, when his goodness is onely verba [...], there is no reality at all; It is fruit that God expects fructum laborum, the fruit of our labours; an [...] he will not be put off with fructum labiorum, the fruit of our lips. You hear much, praise the Preacher, talk of the Sermon, repeat largely, fayl not in returning every Quotation in the right Verse and Chaper: Eufolia, ubi fructus? All these are but leaves, where's the fruit? without which the other in God's account is but a kind of talking Craft or Sophistrie.

Believe it Brethren, a speechlesse life hath more force in it then a livelesse speech: to see one man converted by our Ministery, and bringing forth such fruit as may beseem Repentance and is worthy amendment of life, will edifie a Congregation more then twenty of our Sermons. When Peter and John Preached in the Streets, the People marvailed saith the Text, Act. 4.13. for they had understood that they were unlearned men; but beholding also the man that was healed standing by, they had nothing to say (saith the Text,Acts 4.13.) they were so clearly con [...]in­ced of a greater power working in them, and by them, as that they had nothing to object against it; And this is the onely way you have to out-Preach us: And without this, all your Figg-leaves will not hide your shame, nor will they be able were they as bigg as Targets (as Pliny saith the leaves of the Indian Figg-Tree are,) to bear off that showre of wrath which shall one day fall upon the heads of all barren and fruitless Professors:

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

First, For that it not naturall and kindly fruit, but degenerate; In the Creation every seed and plant brought fruit after its kind so it is in the Regeneration,Gen. 1.12. Phil. 1.27, & 3.20. Rom. 16.2. Ephes. 5.3. Gal. 5.19. good Trees bring forth fruit an­swerable to the Stock wherein they are engrafted, and the sap they thence receive, and the Profession that they make; but these men walk after the lusts of the Gentiles, and bring forth the fruits of the flesh, (such as those mentioned, Gal. 5.19.) no manner of way answering to the seed that hath bin sowen in [Page 112]them by the Ministery of the Word, which they have heard, and the doctrine which they have bin taught.

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

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

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

Fifthly, Their fruit is not lasting: it holds good for the Sum­mer season of prosperity, but when the Winter of Adversity and Persecution comes,Luke 8.13. it sayles, Luke 8.13. And such is the fruit of the Temporary Believer, and Time-serving Christian; his fruit lasts not all the year, not during term of Life, when as a [Page 113]good Figg-Tree is never without some Figgs, hanging on the tender boughes, Winter nor Summer: A good Christian like the Palm Tree spoken of, Psal. 92.12.Ps. 92.12. grows fat and flourishing even in old age.

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

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

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

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

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

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

The Fountain must be good; They must be the fruits of the Spirit, and proceed from the Spirit, Gal. 5.22.Gal. 5.22. Semen na­turae non consurgit in f [...]uctum Gratiae. Joh. 6.3. To bring forth good fruits, more than Nature is required. Natural abili­ties, be they never so excellent, no, nor moral principles, be they never so eminent, are sufficient hereunto. A Tree must live before it bear fruit, and it is the Spirit that quickneth, and to pre­vent deceit herein, (for many pretend the Spirit who have it not) care must be had that what we do be warranted by the Word, [Page 114] Joh. 3.21. if it answers not the Rule, it proceeds not from the Spirit of God but from a deluding Spirit and cannot be good.Joh. 3.21. Rom. 14.23.

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

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

It must be Our own Fruit, Psal. 1.3. Besides the fruit which is of a General kind, Psal. 1.3. and grows upon every Tree of God's plant­ing, and upon every Branch that is grafted in the true Vine (as Love, Joy, Peace, and the rest, mentioned Gal. 5.22.) there is a more speciall and particular Fruit, Judg. 9.10. which every Tree must bring forth according to its kind. As the Olive Tree hath its fatnesse; the Figg Tree, his sweetnesse; The Vine, his Wine, that cheareth God and man: So every Christian hath his proper fruit, whereby he must be known in that Calling, wherein God hath set him. A King (saith Austin) serveth God after one sort as he is a man,Aug. Epist. 50. after another sort as he is a King: As he is a Man, he serveth him by living faithfully; as he is a King, by making Lawes for the keeping of his Subjects in peace and tran­quility. And so it may be said of God's whole Houshold, and Family; each one oweth a service to God, after one sort, in the generall fruit of holynesse; and after another in the proper fruits of our particular Callings and Stations: Whence it is, that that may be good in one, that is not in another; as appears by two remarkable Instances.2 Sam. 6.6. Num. 18.3. 1 Chro. 13.10. The one of Uzzah, who (it is likely) out of good intent put his hand to the Ark, to stay it, when it totte­red, and was like to fall: This was not his Fruit, none might [Page 115]touch the Ark but the Levites onely; therefore God was displea­sed with it, and smote him for it, so that he dyed presently be­fore the Lord, 1 Chron. 13.10.

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

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

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

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

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

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

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

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

Secondly, Earnestly beg the spirit of God whereby the sap may be conveyed from the Root,Rom 8.9. Eph. 2.22. Rom. 8.11. Eph 3.16. 1 Thes. 5.23. into every branch; without it, we can have no communion with Chrst. Rom. 8.9. Ephes. 2.22. by it we shall be quickened, Rom. 8.11. and strenghened to every good work and action, Ephe. 3.16. Sanctified through­out, in body, in soul, and in spirit, 1. Thes. 5.23. If the Clouds [Page 117]be full, they will powre forth Rain upon the Earth, (saith Solomon, Eccles. 11.3.): So it a man be thus enriched with the spirit of grace, he cannot but be fruitful.Eccles. 11.3. For as Christ and his Spirit are not sundred; so cannot the Spirit be sundred from the fruits of the Spirit, which are those mentioned, Love, Joy, Peace, Gal. 5.22.23. Long-suffering, &c. Now by fervent and faithful prayer un­to God the Spirit may be obtained, Luke 11.13. being accom­panied with careful and conscionable hearing of the word,Luke 11.13. Act. 10.44. Acts 10.44.

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

Fourthly, Preserve the Bark; let not that be peeled off from the Tree; It is threatned as a soare Judgment against Israel that the Figg-Tree should be barked with the teeth of noysome Crea­tures, that God would send into their Land to punish them, insomuch that the boughes thereof should be left white;Joel 1.7. Joel 1.7. To be left white without bark, was an indication of a spee­dy withering. That bough that lies open without bark (saith Gregory on that place) looks white, but perisheth. Thy con­science is like the Bark of the Figg Tree; presumptuous sins are like those Creatures, that peel off the bark, beware of them; for by them, the conscience is wasted and consumed as iron is by rust: We sin too much through ignorance and infirmity, but when we sin wilfully and presumptuously against knowledge, and the light of conscience, our boughes will soon wax white; How frequent is it to see men that lose a good conscience, with [Page 118]it to lose their gifts, 1 Tim. 1.19. If the Ship of conscience wrack, [...] the Merchandise of Faith will soon suffer wrack: Our outward actions, (as well as affections) may have a colour of good (as white is of Innocency); but our bark being pilled, it is no good whitenesse, but an indication of a perishing condition; without a good conscience all our actions, yea our best perfor­mances are so far from goodnesse and acceptance, that they are abominable and distasteful unto God: our Affections and out­ward Actions may have a colour of good, but all is defiled be­fore God.Tit. 1.15. Tit. 1.15. the conscience being defiled, it defiles all it meddles with; Hence David prayed so earnestly to be kept from this barking of his boughes by any such sins, Psal. 19.13. The like care had Paul, Psal. 19.13. Acts 23.1. Acts 23.1. That for the time past, and for the time present, and future, he did exercise himself to have a conscience void of offence towards God and towards Men, Acts 24.16.Act. 24.16. And in so doing we shall grow in the fruit of Righteousnesse, and have cause to rejoyce in our fruitfulnesse, 2 Cor. 1.12.2 Cor. 1.12. Heb. 13.8. Prov. 21.8. Phil. 1.10. Conscience is our Paradise, there cut Trees will thrive, we shall live honestly, Heb. 13.8. Work Righteousnesse, Prov. 21.8. and walk without giving offence, Phil. 1. 10.

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

Sixthly and Lastly, To all this, the Influence of Heaven must be added, else no Fruit can be expected (as before hath been [Page 119]shewed) The Heavens must hear the Earth, Hos. 2.21. The beames of the Sun of Righteousnesse shining in his Church,Hos. 2.21. must warm and cherish us, Mal. 4.2. The former and latter raine must moysten us, Joel 2.23.Mal. 4.2. Joel 2.23. Cant. 4.16. Psal. 65.10 The winds of Gods spirit must blow on us, to quicken us, Cant. 4.14. This is the way to have fattnesse drop down upon us, Psal. 65.10. As for those who delight to live in the shade, and shelter their souls from the influence of Heaven, that withdraw their hearts from the di­rections and comforts of an effectual and painful Ministery, let not such ever look to become fruitful: And so much of the second Particular that I propounded to you; Now to the third and last, which is the Motives to sti [...]r us up to the using of these meanes, that we may bring forth fruit so qualified as hath bin declared; and they are many.

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

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

First, He hath deserved Fruit from us, in that he hath bought us at a dear rate from our vain conversation, 1 Pet. 1.18. Luke 1.75. Tit. 2.14. Joh. 15.16. to serve Him all our dayes in Holinesse and Righteousnesse, He hath chosen us to be a Peculiar People unto himself, zealous of good Works, and made choyce of us before others, that we should be Fruitful, and that our Fruit should abide and abound. Eph. 2.10. He hath made us his own work nauship, by the effectual calling of grace, and created us to good works▪ to walk in them. He hath planted us,Isa. 5. hedged us about, manured us, watered us with the sweet dews of his Word and Gospel from Heaven; trimmed us with his pruning book of Judgments and Corrections: And what could he do more for us that he hath not done? And what can he expect lesse from us, towards all his paines and travails with us then Fruit? He that sowes, sowes in hope (saith the Apostle).1 Cor. 9.7. God hath set in hope, planted in hope, watered in hope, of some answerable re­turn, and shall it be denyed? or canst thou imagine that God hath took all this paines with thee, and bestowed all this cost upon thee, that thou shouldst bear green boughes, or gay blossome [Page 120]somes onely? Indeed leaves come of the seed, and chaff from the kernel: but doth any man plant for leaves, and sow for chaff? you know it is fruit that they look for: Had it not bin for that, thou hadst bin no Tree; Fruit was that, for which thou wert set, and hast been thus long preserved. As God (then) hath had his time of planting,Ps. 128.2. so in equity and justice let him have his Vin­tage, and now at lengh eat of the labours of his hand.

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

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

Secondly, Seeking imports diligence and frequency: It is no rare but a continued Act. So Cant. 3.1, 2, 3, 4. Luk. 15.8. 2 Tim. 1.17. Thus God comes and seeks for fruit, not once, nor twice, and then gives over, but he comes often; How often would I have gathered thee (saith Christ), Math. 23.37. not once, but often, and that by the external ministry of the Prophets, sent before him, ver. 34.35. and often in his own person, (as on the next verse we shall hear more fully). And how often hath he come seeking fruit from us, by the ministry of his Ser­vants▪ since his departing from us, whom he hath sent unto us to receive your Fruits,Cant. 8.11. Mat. 21.34. and gather up his Rent, Cant. 8.11. Math. 21.34. One day in seaven we come constantly unto you, (be­sides other times, as we have occasion), and are still put off; [Page 121]we spread out our hands all the day long, but not one penny that we can take; no fruit of Faith, Repentance, new Obedience,Isa. 65.2. that appears in your lives, after all our labours: so that we are enforced to complain to God of your barrennesse, and he com­pelled to take distresse, sometimes on your Bodies;1 Cor. 11.30. sometimes on your Goods; sometimes on your friends and children; which yet he is willing gratiously to restore, upon promise of better payment: In short, no way of finding, but that God hath used in seeking Fruit, hoping to find it at last; and doth it not concern us then to be fruitful?

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

Thirdly, We should bring forth fruit,Rom. 12.1. for that God holds him­self gloryfied by it: Herein is my Father glorifyed (saith Christ) that you bear much fruit, Joh. 15.8. John 15.8. St. Saul prayed earnestly and incessantly, for the Thessalonians, that they might be ena­bled to walk worthy of that calling whereunto they were called, 2 Thes. 1.12. and that they might fullfil all the good pleasure of his will, and the work of Faith in them with Power: And the ground and reason of that his prayer was, that the name of the Lord Jesus Christ might be glorifyed in them, 2 Thes. 1.12. Fruitfulnesse in the former graces was the meanes of bringing glory unto Christ, and the main scope of a Christian is to glorifie his name; Nor can we [Page 122]look to be glorified in him, but in and through our own glori­fying of him;Math. 5.16. No better way to do this than by our fruitfulnesse, Math. 5.16. our Fruct-fying and God's Glorifying are joyned together. You kno [...] we blame the Root of an unfruitful Tree, or fault the Husbandman, but in case of fruitfulnesse we com­mend both; so is it in this case. Let this prevail with us to bear fruit to God: It is a high honour that God doth put upon us, to esteem himself honoured by any of us; he needs not our furtherance therein, yet he esteems himself to be honoured by our fruits. We pray with our tongue, Hallowed be thy name, let us endeavour it in our lives by bringing forth such fruit as may make to his praise. And thus of the motives which respect God.

Secondly, We ought to have a special regard to the credit of the Gospel, Tit. 2.11, 12. which is the Doctrine of Gods grace, and teacheth men to be fruitful, in denying all ungodly lusts, and in living so­berly righteously and godlily in this evil Word, Tit. 2.11, 12. yea such is the power and efficacy of it,Colos. 1.6. Jam. 3.17. Act. 13.48. 2 Thes. 3.1. Rom. 2.24 Eph. 36.20. as that it bringeth forth fruit, in all that embrace it, and entertain the truth of it in love, Colos. 1.6. It is a wisdome full of good fruits, Jam. 3.17. which fruits when we shew forth, then we glorifie it, Acts 13.48. 2 Thes. 3.1. but on the other side if we be barren and fruitlesse, who do professe it, or any way vitious; the Gospel is disho­noured and blasphemed by us, Rom. 2.24. See! say some pro­phane ones of the World, (when they hear of any thing amisse in a Professor) these are your Gospellers your Bible bearers; here is the fruit of running after Sermons, &c. and so, as Jacob said of his son's cruelty towards the Sichemites we may say of these, they make the Gospel to stink in the Nostrils of the Inhabitants of the Land: Gen. 35.30. their vitious life is like a loathsome five in that precious box of Oyntment. Thus Dioclesian (as Eusebius re­ports) seeing and observing the loose carriage of some professed Christians, was induced to think that Religion was no other then a wretched device of wicked men.

Great care therefore ought we to take that the Gospe [...] be not s [...]andalized by our unfruitfulnesse; As the feet of those are beautiful that bring unto us the glad tydings of Salvation; so should the hands o [...] those be beautiful [...]hat receive the same,Rom. 10.15. that [Page 123]the Gospel be not ashamed of us. Live as it prescribes,Phil. 1.27. and as you professe; let your conversation be such as becomes it, Phil. 1.27. Remember God could not end are to have such holy things prophaned under the Law, as were but Types of the Gospel, (as the Vestments and Utensils of the Temple): And can we think that he is lesse jealous of the Gospel it self, that it be not discre­dited, and dishonoured by us? This seriously considered, can­not but be a quickening motive to fruitfulness.

In regard of man there are other considerable motives why we should be fruitful;Prov. 10.21. The lips of the Righteous (saith Solomon) feed many, Prov. 10.21. If the fruit that growes upon that one bough be so richly laden, and that many a soul is comforted by the fruit of the Lipps of a good and godly Christian, How many, think you, are fed and refreshed with the fruit that growes upon the other branches of the Tree? How many are comforted with the fruit of their eyes? ears? hands?Job. 29.11, — 17. Job 29.11,— 17. Of every fruitful Christian we may say, as is said of the Vine, Isa. 65.8. Destroy it not, Isa. 65.8. for a blessing is in it.

More Particularly, by our Fruit we feed both others, and our selves; in both respects we should be stirred up to fruitful­nesse.

Others are much refreshed and comforted therewith, nothing doth more refresh the bowels of God's Ministers, (the Dressers of his Vines and Figg-Trees) then to see the branches loaden with the Fruit of Faith, Love, Obedience, &c. In which regard the Apostle praiseth God for the Thessalonians, 1 Thes. 1.2,—10. 1 Thes. 1.2, 10. and counted them his Joy, Glory, and Crown of rejoycing, 1 Thes. 2.19, 20. And thus much St. Paul intimates to Philemon, Brother let me have joy of thee in the Lord; (or, let me enjoy this Fruit from thee in the Lord) Refresh my bowels in the Lord, Phil. v. 20. Phil. v. 20. that is, If thou wilt grant what I desire in the Lord of thee, in so doing thou shalt refresh and revive my bowels within me. The work of the Minister is full of labour and toyl in Digging, Dressing, Dunging of the Trees planted in God's Orchard, (as hereafter with Gods good leave shall be shewed) but nothing doth more revive them after all their wearisome labour, than their Peoples fruitfulnesse.

And as Ministers, so private persons, are much revived and re­freshed by our Fruits:Luke 22.32. Our Saviour's command to Peter was, that he should strengthen the Brethren, Luke 22.32. Those who are already converted (if weak) are hereby confirmed, and further strengthened; or (if strong) further provoked, to go on in a Christian course,Math. 6.16. Act 11.28, & 15, 3. and their hearts gladed; they are made to laugh (with Abraham) to behold the Fruit of the Gospel in our conversations, Math. 5.16. Acts 11.8, & 15▪ 3.

Those who are not converted, (if they belong to God's Ele­ction) are hereby prepared to conversion, and wonn (even with­out the word) to a liking of the word and profession thereof, which they see to be so Holy,1 Pet. 2.12, & 1 Pet. 3.1. Charitable, and Fruitful, 1 Pet. 2.12. &c. 1 Pet. 3.1. So Justin Martyr seeing the Patience and Constancy of the Martyrs in those times, fell in love with Reli­gion, and became himself a Martyr: And we read of one Ceci­lia a Virgin, who by her constan [...]y and exhortations before, and at her Mar [...]yrdome, converted four hundred: Latimer blessed God, that ever he knew Bilney. Exempla trahunt mores, Exem­plary good works are, as an Admant, very attractive; An excel­lent Oratory, ha [...]h a fruitful conversation to winn others.

As for those who are not Elect, and belong not to God; yet by a godly and fruitful Conversation, their mouths will be stopt, muz [...]ed, or button'd up, 1 Pet. 2.15. they cannot bark, (as they gladly would) against the truth & the professors of it.1 Pet. 2.15, & 3, 16. Chry­sostom calls good-works unanswerable Syllogisms, invincible demonstrations, to confute Pagans. Thus did the Primitive Christians confute their Adversaries,Text. ad Scap. Hist. Wald. Lib. 2. Cap. 5. (as Tertullian shewes) and Lewis the 12 King of France, hearing much evil of the Waldenses in his Realm, sent cerrain to enquire into the businesse, and hear­ing what they related of them, that they found them not guilty of any such crime as was reported, but that they religiously ob­served the Sabbath day, baptized their Children after the order of the Primitive Church; taught them the Articles of the Christi­an faith, and the Commandements of God. The King said (and bound it with an Oath) that they were better men, then ei­ther himself, or any of his Subjects. A fruitful life will thrattle envy, and stop the mouth of malice. And thus in regard of o­thers, our care should be to become fruitful.

Lastly, In regard of our selves, and our own good,1 Thes. 5.45. 2 Pet. 1.10. Joh. 15.8. & 13.25. 1 Joh. 3.7. we should be fruitful: For first, hereby we shall make our Calling and Election sure, 1 Thes. 5.4, 5. 2 Pet. 1.10. and have a comfor­table Testimony that we are indeed Christ's Disciples, Joh. 15.8. & 13.35. 1 Joh. 3.7.

Secondly, We shall so far get into God's favour, as that we shall speed in all our suits;Joh. 15 7.16. Mat. 15.28. nothing shall be denyed us that we ask, if it may make for God's glory and our good, Joh. 15.7.16. Mat. 15.28.

Thirdly, God will have a special care of us. The Israelites in their conquests were forbidden to lift up an Axe against any Tree that bare fruit,Deut. 20.19, 20. Ezek. 9.3. Gal. 5.22, 23. Deut. 20.19, 20. God will provide for all fruitful Christians, in publique calamities, Ezek. 9.4.

Fourthly, No Law shall be against such, Gal. 5.22, 23. Those who bring forth the fruits of the flesh, have no Gospel for them; those who bring forth the fruits of the spirit, have no Law against them: they have indeed a Law to direct them, but none to compel them, nor condemn them,Rom. 8.1. Jer. 17.10. Rom. 8.1.

Fifthly, It shall be unto us according to our fruit, Jer. 17.10. We read that Zerxes adorned the Plane-Tree, and hang it with many rich and pretious j [...]wels, because he delighted in the shade thereof; much more will God adorn fruitful Trees, for that he delights in the fruit thereof. In this life he will reward with glory and honour;Cant. 7.17. A fruitful Christian carryes a Heaven in his heart, Joy and Comfort, Cant. 7.17. a happy and blessed com­munion there is betwixt Christ and him; and hereafter there is a Blessing abides him for ever, Heb. 7.8.Heb. 7.8. And thus you have heard what reason we have to be fruitful, both in respect of o­thers, and of our selves as well as others.

Lastly, If we cast our eyes upon the whole Creation, and every creature therein that God hath made, we may be stirred up and provoked to fruitfulnesse. The Heaven, the Earth, the Sea, and all therein, are fruitful in their kind; and shall man be bar­ren and fruitlesse, for whom all these are fruitful? Doth not the Sun come forth as a Bride groom out of his Chamber daily, Psal. 19. rejoycing as a Gyant to run his course, to enlighten the earth wi [...]h his beams, and nou [...]ish and cherish all things with the heat thereof? The Moon, and the Stars, quicken this lower World [Page 126]by their operative Influence; The big-bellied Clouds, which tly up and down on the wings of the wind, deliver their moist burthens on the earth, and showre down their seasonable dews, to cool and moisten it, that it may bear fruit: Doth not the Earth make a thankful return, and yield her fatness and riches to innumerable creatures that live on it, and depend upon her as their common Mother for maintenance? and what creature is there that lives on it, but yields some fruit? Beasts, Trees, Plants, all bring forth after their kind for the good of man, that man may bring forth fruit to God, for whose Glory he was cre­ated.

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

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

I know the most fruitful Christian comes far short of that fruitfulnesse that should be in him; and his defectivenesse in [Page 127]holy duties (both to God and man) may sometimes cause him to question his estate,Mat. 4.28. but that should not too much deject the spirits of any of us; for the fruit of the Spirit, like the fruits of the Earth, ripens by degrees, and much of it is nipped in the bud and blossome, and comes to nothing; but a little fruit, if it be of the right kind, proves that Tree to be good, and the pro­mise is, that if there be any fruit at all, God will purge that branch, and help it against corruption, so that it shall bring forth more fruit, Joh. 15.1.2. But when there is no good Fruit to be found under our leaves, that is a miserable sterility indeed;Joh. 15.1, 2. And yet such was the sterility of the Figg-Tree mentioned in my Text.

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

[And found none.]

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

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

The Gentiles who lived without the Pale of the Church are charged with this sin of Ingratitude, Rom. 1.21.Rom. 1.21. God had bountifully declared himself unto them, even by the light of Nature, and the Book of the Creatures, so as they knew there was a God, and that he was most wise, good, just, punishing the bad, and doing good to the good; and that this God ought to be worshipped according to his Will: but they worshipped him not as God, not conceiving of him as God ought to be con­ceived of, nor giving him that Glory which was suitable to his Infinitenesse, and divine perfections; and so were unthankful to God for hose bl [...]ssings which they had received; which caused God to punish th t ingratitude of theirs, by delivering them up to all manner of uncle [...]nnesse, and brutish lusts,Ver. 25.26. ver [Page 128]25.26. A fearful punishment indeed, none greater can be in­flicted, out of the place of torment.

But what speak we of the Gentiles? Ingratitude is not all without the Pale; In God's own Vineyard it may be found.

Hear what Moses speaks at large unto the poynt,Deut. 37.7,—19. Explained. Deut. 37.7.—19. God had done much for his people Israel, never more (no not so much) for any Nation under Heaven; His mercies are mentioned and declared, first, more Generally, ver. 8, 9. When the most High divided to all Nations their Inheritan­ces, that is, to those seventy Nations reckoned Gen. 10. He [...]s­pied out the Land of Canaan (which was the Glory of all lands, Ezek. 20.6.) for those seventy souls of Israel, Eze. 20.6. mentioned, Gen. 46.27. Deut. 10.22. these were to him as his portion and pe­culiar Inheritance, Exod. 19.15. Isa. 19.25. 1 Pet. 2.9. Deut. 7.78. Exod. 19.15. Isa. 19.25. 1 Pet. 2.9. them he made choice of, above all people of the World, for his; yet not for any desert of theirs, but out of his own meer love, Deut. 7.78. Then more particularly he reckons up the blessings and mercies bestowed on them, ver. 10.15. he found them in a desart Land, and in the wast howling Wildernesse; that is, Jacob's posterity whom he found, and was present with, in the desert Wildernesse, a place of howling of wild beasts, where were no Inhabitants, no dwelling City, no food to sustain them, Psal. 107.4, 5. Jer. 2.6. there God found them,Answ. in loc. that is, provided for them, and sufficed their necessities (so the Greek translate it, and so the word is used, Numb. 11.22.) This mercy Moses had put them in mind of before,Deut. 8.15. Ps. 136.16. Deut. 8.15. and David remembers, Psal. 136.16. He instructed him, and that both by his word and works; or by his Law and Spirit, as Neh. 9.13, 20. He kept him as the Apple of his Eye, Neh. 9.13, 20. that is wi h all diligent care and love, the Apple of the Eye being the tenderest piece, of the renderest part; keep me, saith David, as the Apple of thine Eye,Psal. 17.8. Zach. 2.8. Psal. 17.8. that is, with all care and ten ernesse, so God doth his people, as we read Zach. 2.8.

The Grace and favour of God towards this people is set forth by an exce [...]lent Allegory, ver. 11, 12. As an Eagle stirreth up hor nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so the Lord alone did lead him, &c. He [Page 129]stirred up this people with his word and promises, (as the Eagle doth her nest, that is, her young ones, with her cry), and that whilst they slept in their [...]n in the Land of Aegypt, as is deccla­red by the Prophet Ezekiel, Ezek. 20.5, 6, 7. Gen. 1.2. 20.5, 6, 7. he fluttered over them as the Eagle doth over her young, by the motion of his blessed Spirit, in their hearts. So the word is used, Gen. 1.2. the Spirit of God moved (or fluttered) upon the face of the waters; He spread abroad his Wings, hovered, and covered them with his divine protection, as the Eagle doth her young. And he took them, and did bear them on his wings as the Eagle doth her young, (and not between her Talons as other birds do, saith Munster);Munst. in schol. in loc. Exo. 19.4. he was choise and chary of them, (as Moses shewed, Exod. 19.4.) securing them from all other enemies, who could do them no more hurt then one can do to the young ones of the Eagle, when they are upon her wings, and she soaring aloft in the aire with them. All this did God for them; And there was no strange God with him. ver. 12. neither with this great God, to help him; nor with Israel to help them. He was their onely Leader, and did all by his own power, and therefore he liked it not, that any should share with him in his Glory, and service; And all this he did for them before they were possess d of that good Land. And after that he had brought them unto it, and plac [...]d them in it, he made them ride upon the high places of the Earth. ver. 13. that is, to subdue and triumph over the most defenced and high-walled Cities: (to riding is sometimes used in Script [...]re for conquering and subduing;Psal. 45.8. Psal. 45.4. & 66.12. Revel. 6.2.) He blessed them with plenty, and aboun­dance, as with the fruits of the field▪ yea he made the most barren places fruitful to them, the craggy and stony rocks to yield them delica ies, Hony and Oyl, and the meat that they did eat was of the best; Butter of Kine, and Milk of sheep, with fat of Lambs, &c. ver. 14. with the fat of Kidneys. of Wheat, with the very b st of the best. And they drank of the best too, of the pure blood of the Grape, that is, of the juice of the Grape, which is red coloured like blood, so Psal. 45.8. and such was the best wine in that Land: By these seven things, Hony Oyl, Butter, Milk, Fat flesh, Fine Bread and Wine, (under which number all other are comprehended) Moses comprehendeth the mani­fold [Page 130]blessings which the people of Israel enjoyed in that Land; Thus, every way, God deserved well from this people.

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

A like complaint we have, of the unthankfulness of this peo­ple, made by God himself,Isa. 1.2,—5. Explained. Isa. 1.2, — 5. Heaven and Earth are summoned to hear it, (as Moses had done b fore Deut. 32.1.) these are called in to bear witnesse; God declares against this people, puts in his Bill against them for their horrible In­gratitude: Shewing, first, what he had done for them, He had adopted them to be his Children, who we [...]e by nature Children of wrath, (as all are); and, passing by [...]l others, chos [...]n them to [Page 131]be a peculiar people to himself, Exod. 4.22. Secondly, he had nourished them when they were young, as we read, Hos. 11.3. I taught Ephraim to go, &c. and provided for them in Aegypt, in the wildernesse of Canaan (as we heard in the former In­stance). Thirdly, he had brought them up, and made them every way great; They had good education under such Laws and Statutes as no people under Heaven had the like,Deut. 4.5, 9. Rom. 9.4, 5. Deut. 4. 5, 9. Rom. 9.4, 5. (And to these three heads, all other mer­cies shewed to them, may be referred). Now, what requital made they for these mercies, they have rebelled against me (saith God) that is, rote up in arms against me, (as Absolom did against his Father) such was their Rebellion, as that the [...]ike was not to be found in the worst and du [...]est sort of Creatures; For the Oxe knoweth his Owner, and the Asse his Masters crib but Israel doth not know, &c. ve s. 3. Four Epithetes he gives them which loades them sufficiently with gui t. A sinful Nation, a People laden with iniquity; a seed of evil Doers, Children that are Cor­rupters: And lest they may be thought to be overcharged, he mentions their Particular Crimes by a Logical gradation of three degrees; They have forsaken the Lord, They have provok­ed the Holy one of Israel to anger, Thy are gone away backward. Such a requital, and no better did they then make. And the same Prophet (yet more excellently and elegantly) sets it forth in a song which he made in the behalf of his Beloved, Isa. 5.1, —8. See my Ex­pos. on the Strange Vineyard. Isa. 5.1,—8. (which I shall here but touch, having given a large exposi­tion thereupon.) Indeed, it speaks fully to the point delivered, under the Parable of the Vineyard, planted in a very fruitful Hill, strongly fenced in, weeded, watched, warred, pruned, and every way well husbanded, and cultur'd by the care and cost of the painful Husbandman, so that nothing was wanting that was requisite to the fructifying of it. Yet after all this paines and cost bestowed it could not be wonn to bring forth any thing but wild and stinking Grapes; such was the State and condition of the Church of Israel and Judah, (for to them it was proposed and applyed, vers. 7.) God had planted them in a very fruitful Land, the Land of Promise, the plenty and pleasures thereof,Deut. 8.7, 8, 9, & 11, 11, 12. we read, Deut. 8.7, 8, 9. & 11, 11. He fen [...]ed them from spoyles by his mighty protection, his eyes were alwayes upon it and [Page 132]them, from the beginning of the ye [...]r to the end of it, Deut. 11.12. this was that kedge which Moses calls the resuge and defence of Israel, the sheild of their help and the sword of their glory, O [...]t. 33.28, 29.Deut. 33.28, 29. He cast out the stones that were in it, and cleansed the soyle, in driving out the Nations before them, the Cana­nites and Hittites &c. Psal. 44.2 & 80, 8. Having thus clean­sed the soyle,Psal. 44.2, & 80, 8. he planted it with the choysest plants, the seed and posterity of Abraham, Isaac, Jacob; and from amongst them made choyce of the best, some to Rule and Govern them, some to Teach and Instruct them,Psal. 78.71, & 99, 6. others to Minister in the House the Lord, and every one of them to serve God and be­nefit the publique, in his several place and calling.

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

And that nothing might be wanting, in this his Vineyard; He sets up a Wine-presse therein, that when the grapes were come to their full ripenesse, they might be improved to an useful Vintage, which may be understood of the Altar in the Tem­ple, upon which they were to offer the fruit of their freewill offerings,Psal. 51.19. Psal. 51.19. Or (which seemes most probable) the Exercise of that godly Discipline; in the use thereof, the sweet jnyce of holinesse and righteousnesse was wrung out of them, under the government of those godly Kings and Princes, Priests and Prophets, Judges and Captains which the Lord had raised up, and placed over them; of which we may read at large in the Books of Joshua, Judges, and the Kings; All which being laid together, God might justly appeal to their own consciences, and make them Judges in the case, what could have bin done more to my Vineyard that I have not done vers. 4. And now what did God expect from this his Vineyard, in liew of all these his favours sh [...]wed unto it, and paines taken with it? Surely no [Page 133]other then what every man that p [...]anteth a Vineyard, expects from his plants; I looked for grapes, vers. 2. fruits natural and proper for a Vine; But how his expectation was answered, the words following shew, It brought forth wild, rotten, and un­wholesome grapes, He expected Judgment, but found Oppression, Labruscas. uvae putidae Pagnin. Righteousnesse but behold a cry, the fruit and effect of that ve­nemous fruit of Oppression, vers. 7. In the rich was found Co­vetousnesse, vers. 8. In the Voluptuous, willful debauchednesse, vers. 11. A settled purpose to do evil in the Impenitent, vers. 18. Impudency and desperate impiety in prophave ones, vers. 20.Math. 21.33,—40. And in their own wayes self conceitednesse, vers. 21. yea a Gloriation in their ryotous excesse of wickednesse, vers. 22. Such was the requital which they made to that good God, who had so well deserved at their hands.

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

Besides these general instances, many particulars might be mentioned, whereby the tru [...]h delivered might be confirmed,1 Sam 1.15, 17, 18, 19. 2 Sam. 12.7, 8. 2 Chron. 32.26. Luk. 17.18. as in Saul, 1 Sam. 15.17, 18, 19. David 2 Sam. 12.7, 8, and in good Hezekiah, 2 Chron. 32.26. all these are charged with Ingratitude, in not rendring to God according to what they had received. And that mentioned by St. Luke 17.18. would not be forgotten; Ten Lepers were cleansed, and but one of them found that returned thanks to God, and he a Stranger. A Sa­maritane; [Page 134]He onely was the Figure (saith one) the other nine the Cypher: thus you have heard the point largely proved, now hear it applyed.

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

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

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

He hath planted this his Vineyard with his choysest plants, Princes of the best for Learning and Piety; Judges of the best for Prudence and Gravity; Divines of the best for Soundnesse [Page 135]and Integrity, &c. All of the best and choysest, insomuch that no people under Heaven were able to compare with us herein.

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

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

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

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

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

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

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

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

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

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

Now what retu [...]n have we made to God for all his mercies? Hath he not great cause to say of us as David of his enemies, they have shewed me hatred for my good will, Psal. 109.5. to the great grief of my Soul? He expects Humili [...]y and behold Pride, He looks for Love, and beho [...]d Envy; for Liberali [...]y, and finds Covetou [...]nesse; for M [...]rcy, and meets with cruelty; &c. Do you so requite the Lord, O foolish People and unkind: Math. 13.27. Heb. 6.8. We find a great complaint in Scripture of such Soyl, as b [...]ings forth Thorns and Weeds and [...]ares; yet all these are good in their kind, and useful to the [Page 138]wise; but the worst fruit that the groaning Earth bears, is, man himself, our sinful and unprofitable selves, from whom God hath so long expected fruit, but after all his cost and pains when he looks for fruit, he finds none, or worse; bad fruit instead of good.

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

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

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

First, Ignorance, and such an Ignorance as whereunto mercy is de [...]yed, Isa. 27.11. He that made them, will shew them no favour,Isa. 27.11. being a people of no understanding, it being willful and affected: Thus God complains of Israel, Isa. 1.3. Israel doth not know, Isa. 1.3. Hos. 2.8. and, Hos. 2.8. She did not know; The meaning is, they would not know; they did shut their eyes, and would not acknowledge God to be the bestower of that good which they [Page 139]had; in that respect the Oxe and the Asse is preferred to [...]srael. It is wor [...]e then brutishnesse; what Creature can you resemble an ungrateful Person unto? unlesse it be to the Hog (who eats up the Acorns which fa [...]l from the Tree, and locks not up unto it). And yet though they look not up to the Tree, whereon the Mast did grow, they know their trough, and take notice of them that use to feed them at it.

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

Thirdly, Pride, is another sinful ingredient, that goes to the composition of it:Hos. 13.6. Their hearts were exalted (saith God of un­grateful Ephraim) therefore have they forgotten me, Hos. 13.6. And this is rendered as the reason, why Hezekiah returned not to God according to that he had received, his heart was lifted up in him, 2 Chron. 32.25.2 Chro. 32.25. Psal. 73.6,—10. There is no one thing in the world that causeth unthankfulnesse so much as Pride, Psal. 73.6.—10. It is Pride that causeth a man to undervalue the Mercy, and to overvalue himself, as if he deserved better; thence it is, that God doth so often, and strictly warn Israel to beware of it.Deut. 8.14, 17. Prov. 6.16. Jam. 4.6. 1 Pet. 5.5. is a sin that God abhors, Prov. 6.16. and resists Jam. 4.6. and no marvel, for it resists him; other sins fly from God and de­cline him, but this opposeth him to his very face.

Fourthly Envy, that is the Daughter of Pride, and will wait upon her Mother; where the one is, the other will be;Non potest quisquam et invidere et gratias agere. Sene. we grudge no men the praise of their kindnesse, but whom we en­vy and hate: And by experience we have found that true, which Tacitus saith of extraordinary favours, which lighting upon ill minds cause hatred instead of love; whence arose that Proverb (so often in use), Save a Malefactor from the Gallows,Quo plus debent ma­gis oderint. Senec. Ep. 19. and he will be the first that will condemn thee (if he can), as Judas did Christ, (who, as some say, had been (before he was called to be an Apostle) d [...]livered by his means, being otherwise likely to have suffered for a flagitions offence). This Envy cometh in with her comparisons, disdaining that others should be equali­zed, (much lesse preferred) in bestowing and receiving gifts. [Page 140]Thus the Elder Brother looked upon the younger Brother's en­rertainment with an evi [...]l eye,Luk. 15.18, 19. insomuch that he sticked not to charge his Father with unkindnesse, as if nothing at all had been done for him, albeit the Inheritance was his, Luke 15.18, 19. It is our imbred emnity against God that maketh us so loath to acknowledge God, and his goodnesse towards us.

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

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

Secondly, I [...] is a sin that all Law condemns. The Law of Nature is against it; For naturally every effect is brought back to its cause,Aquin 4.22 106. Art. 2. (as all waters come out of the Sea, so all re [...]u [...]n thi­ther again). Now God [...]s the cause of all things, and persons therefore Nos, nostra (que), whatsoever we have, and whatsoever we are, must be ascrib [...]o unto him. And shall not the Rivolets of praise and thankfulnesse return to that p [...]ace from whence our benefi [...]s do spring? By Instinct of nature Men have been thank­ful to Beasts, of whom they have go ten any good: So Romu­lus and Rhemus set up in Rome the Im [...]ge of a Wolf, fo [...] a kind remembrance of that Wolf that did feed them with her Mi [...]k: [Page 141]And Beasts have been thankful to Men. God sends the un­grateful to the Oxe and the Asse, to learn of them,Isa. 1.3. Isa. 1.3. And to Birds and Beasts, Dogs and Lyons, we may send such, on the same errands. Of the Stork i [...] is storyed, that she offers the first fruit of her young ones to God, by casting one of them out of her nest, as Rent for her house room. And of the Elephant it is reported, that, coming to feed, the first spring he breaks, he turns it towards Heaven in testimony of thankfulnesse: A poor Spaniell, that is fed with a bit and a knock, and now and then re­membred with a crust of bread, how gratefully will he remem­ber his Benefactor? (saith Ambrose).Amb. Hex­am. Plin. lib. 8. cay. 40. Pliny relates many memorable Instances of the fidelity of Dogs to their Masters, which are too long to recite: The like Gratitude we read in Aulus Gell: of a Lyon out of whose foot a young man had pul­led a stub, and cleansed the wound;Aul. Gel. noct. Attic. l. 5. c. 14. the name of the man was Androclus, a Slave to a noble man in Rome, who had run away from his Master, and fled into the Desarts, where hapning into a Ca [...], a Lyon comes to him, groaning and halting, offering to him his paw, grievously wounded with a stub; Androclus pulls it out, dresseth the wound, so that in a short time the Lyon was cu [...]ed; in recompence whereof, the Lyon brought him e­very day a part of his prey for the space of three years: After­wards, Androclus was taken, and sent to Rome, and there by his Master imprisoned. Not long after, this Lyon was also ta­ken alive, and sent thither, where he was kept (after their man­ner) for pastime; Androclus was condemned to combate with this Lyon; and being brought out of prison, and put unto the Lyon, expecting nothing but suddain death, the Lyon came to him, and fawned on him, licking his hands, and feet, and would not hurt him; Hereupon the Emperour pardoned An­droclus [...]set set him free, and gave him the Lyon; of whom the people usually said, Hic est Leo hospes hominis, H [...]c est homo medicus Leonis: This is the Lyon that fed the man, this is the man that [...]hysickt the Lyon.

The Asp is a vene nous Creature,Plin. l. 10. c 74. and yet we read in Pliny of an Aegyptian that had one, that ordinarily came to his Table, and there took meat at his hand: This Serpent afterwards had young ones, and one of those young ones happened to sting on [...] [Page 142]of the Aegyptian's Children, whereof it dyed; which when the old Asp perceived, she presently kill'd they young one which did it, and afterwards, as ashamed of the wrong offered to her feeder, departed from the house, and never returned more. And the Fish in the Sea likewise, they say, are in their kind grateful: Athenaeus (lib. 13.) reports, that Milesius having bought a Dolphin alive, and letting it go again into the Sea; af­terwards, himself being cast away by shipwrack, and ready to pe­rish in the midst of the Waves, that Dolphin took him, and carryed him to the shoar, and so preserved his life. Albeit I doubt of the truth of the Narration, yet I doubt not of this truth, that it is more then beastly Ingratitude to be ingrateful. These Instances I give you to manifest that Ingratitude is hateful to Nature even in the Creature, to the Creature: Oh! how de­testable then is it in the Creature towards the Creator? Com­mon Morality condemns it, and informs every common capa­city of this common principle, Suum cui (que), Let every one have his own. There is no book of Ethicks, of moral doctrine, that we meet withal, wherein there is not (almost in every leaf) some detestation, some Anathema, against Ingratitude. We owe God thanks in poynt of Morality, and Honesty; as he is our bontiful Benefactor, and gives so liberally to all: Every benefit carryes with it the force of an obligation (as we all confesse); let us receive one small kindnesse from another, we acknow­ledge our selves much bound unto him for it; and this the Hea­thens confesse. And then it is a due owing unto God in poynt of Covenant, Psal. 50.15. Call upon me (saith God) in the time of trouble; Psal. 50.15. I will hear thee, and thou shalt glorify me. Which Scrip­ture (saith one) is a kind of Indenture, God is the Landlord he demiseth a Tenement [I will hear thee in the time of trouble] but he requires Covenants from the Tenant: first a common Fine must be paid, [Call upon me]; And then a continuall Rent must be rendered, Thou shalt glorify me: Justice by Ingratitude is vi­olated, and therefore carefully to be avoyded.

Religion and Piety will not own it, What is Religion (said the Orator) bu [...] Gratitude to God? Piety, but Gratitude to Pa­ren [...]s? Loyalty, but Gratitude to Princes, &c. Thankfulnesse to God is a Religious Act, part of that service whereby we wor­ship [Page 143]and honour him, Psal. 50.23. Whoso offereth praise glori­fieth me. And it may, in some sort, be said to be a more excel­lent part of God's worship then Prayer, for that it is of a larger extent; we have many things to praise God for, which we ne­ver prayed for, (as for our Election, Preservation in our Infancy, and many other daily favours, which we begged not at God's hands; No, nor may pray for, as for this or that parti­cular Affliction, which yet hapning unto us we are bound to blesse God for, it being a fatherly correction laid on us for our Amendment). Besides, it contributes more to God's glory, to acknowledge, by thanks, that God hath given, than to acknow­ledge by prayer that God can give. The one belongeth to them that seek, the other to them that have found what they sought, &c. Both Suit, and Service is owing unto God our Lord,2 Cor. 4.15 Prayer and Prayse; and yet the last is that wherewith the Lord seems to be most delighted, as that whereby he is most honou­red: Nor can that man be a Religious man, that doth neglect it, and is ungrateful. You see (then) in what state he stands that is Unthankful; he is Outlawed, both by the Law Naturall, Morall, and Spirituall, which is the second Motive I commend unto you, which, being being well cosindered, may teach us to avoyd Ingratitude.

Thirdly, Consider the Recompence and Reward of it; It pro­voketh revenge, both from God and Man: What the sin against the Holy Ghost is in Divinity, (saith one); the same is Ingrati­tude, in Morality a sin unpardsnable. It was said of Alexander that he exceeded all in Bounty; And of Caesar, that he exceed­ed all in Patience; yet it was observed, that the one did never give unto, and the other never forgive, an ungrateful Person. The Laws of Persia, Macedonia, and Athens condemned such to death, as requited not a good-turn (it being in their power): For they judged, that such a one would not stick (in a very high degree) to neglect their friends, their Parents, their Country, their Gods; inasmuch as he that is unthankful is al­so shamelesse and he that is not ashamed will not stick to com­mit any Villany. Philip of Macedon caused a Souldier of his, who offered unkindnesse to his Host, (who had courteously and plentifully entertained him, yet at his going away begged some [Page 144]of his Host's lands), to be branded in the fore ead, with [...]ere two words Hospes ingratus, But we shall not need to god w [...] to the Philistins to sharpen our Mattocks; Scripture affords us Instances of Revenge justly taken (or at least intended to be taken) upon Ingratitude.2 Sam. 10.4. David was highly incensed against the Ammonites, for that despight which they offered to his Mes­sengers, whom he sent in kin [...]nesse to visit their King, (after the death of his Father Nahash). They shaved off the one half of their Beards (laith the Text)▪ and cut off their Garments in the middle, even to their Buttocks, and sent them away: The Beard is a Naturall Ornament of the Body, and so it was accoun­ted in Israel; for had this trick of shaving the Beard (in use at this day, amongst the Romanists; and now in fashion amongst us) been the use in Israel, the Messengers needed not to have been ashamed (as they were), for they might more easily have cut off the other part of the Beard remaining (as one saith),Ver. 5. than to have stayed at Jericho till their Beards were growen, as they were enjoyned to do. And the Garment is an Artificiall Ornament of the Body,Ver. 6. which covers the nakednesse of it: In both the King of Ammon sought the disgrace of David's servants; which Ingratitude so stank in David's nostrils, that he revenged it with the slaughter and overthrow of seven hundred of their Chariots, and forty thousand Horsemen. And how greatly (and justly) was David exasperated against Nabal for his un­grateful carriage towards him?1 Sam. 27. David had done much for him, in preserving all that he had,Ver, 14.21. and being a defence unto him, and as a Wall unto all that was his, both by Night and by Day; (as Nabal's own Servants did testify). Now, David being in want in the wildernesse, and hearing that Nabal made a feast for his Sheep-shearers, sends a friendly Message to him, desiring some relief from him, for himself and his, what he thought good himself, (not prescribing what he should send); an hones­motion, and as easy for him to grant at such a time: But Nabal forgetting the kindnesse that he had received, doth not onely refuse to return kindnesse for kindnesse, but gives rayling and reproachful words: Who is David, or who is the Son of Ishai? Why Chur [...]e, he is God's anointed; he that hilled Goliah, and had defended the people o God in general, from the Philistins: [Page 145]and that in particular had kept thee, in the wildernesse, and done many courtesies for thee in Carmel: And it is one degree of Ingratitude, not to retain the memory of a Benefactor's kind­nesse. But he proceeds yet higher in slandering David and his ca [...]se, making him & all that were with him no better then Fu­gitives & R [...]magates from their Master: and so no onely denyed David that courte [...]y which was desired, but he reviles his Person, and condemns his Cause;Ver. 13. and in so doing sends him stones in­stead of Bread: which Ingratitude of his did so incense David, (albeit he had been long in the School of Patience & well profi­ted therein) that he armeth himself to take revenge,Ver. 22. and bindeth it with an Oa [...]h, that be would slay all that belonged to Nabal, e­ven to the Dogg that pisseth against the Wall. Verse. 23,—32. And questionless had proceeded in his purpose, had not Ab [...]gail (Nabal's wife) met him by the way, and by her wisdome pacified his wrath, and hindred him from his bloody intention:Ver. 33.34. For which David blessed God, and acknowledged his providence therein, in send­ing Abigail out to meet him, and blessed Abigail as that In­strument that was used to keep him from that bloody act, which was intended by him: And yet,Ver. 37.38. notwithstanding that David spared this churlish and ingrateful Nabal, God would not spare him for that his Ingtatitude; he takes the matter into his own hand, and punisheth Nabal with no lesse punishment then the stroak of D [...]ath; yea, with a blockish and senslesse Death his heart dyed within him, and he became like a stone, whereat David rejoyced, and for which he blesse God,Ver. 39. who had judged his righteous cause, in bringing the wickednesse of Nabal upon his own head.

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

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

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

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

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

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

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

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

Lastly, Gratitude is an honest and comely Good: Nothing doth more commend a man to God and Men, than it, Luke 17.15.Luke 17.15. But Ingratitude is a foul and ignominious thing, It leaves an aspersion on the name and fame of a man, no vice greater: so did the very Heathens judge of it,Ingratum dica [...] omnia dixisti. Senec. de Benisic. they counted it for the fowlest imputation that could be layd upon a man, to say, He was Un­grateful; Term him so, and you have called him all the fowl names that may be. It overflowed all other particular vices; No other vice could get a name amongst them where that was; it swallowed all, devoured all, and became all. Su e I am, that our Saviour joynes these two together, the unthankful, and the evil, Luke 6.35. the unthankful man hath his brand to be a naughty man; and St.Luk. 6.35. Paul sets the unthankful and unholy to­gether in that bead-roll of vitions Per [...]ons, 2 Tim. 3.2.2 Tim. 3.2. inti­timating [Page 148]in what e [...]teem they are to be had amongst us. Lay al­toge [...]her, and then tell me if we have not great cause, not onely to beway our former Ingratitude, but for the suture to beware lest we be charged with it, which we cannot avoyd, unlesse we make some thankful return to God for all his Favours bestow­ed.

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

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

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

And yet, we must not think that Gratitude lyes wholly in the Tongue; As if a general acknowledgement of God's favours, or recounting of some eminent mercies were sufficient, when in the mean time our Hearts are far from him, and our lives are wicked and un [...]eformed: Thanking of God is a thing that most do, and yet few do as they should:Bern. in Cant. Scr. 13. Bernard in his time com­plained that Deo Gratias, God be thanked, was made as it were a By word, as it is amongst many of us at this day, who being asked about the health and welfare of our Selves and Friends, [Page 149]usually come with God be thanked, and God be praised; when their lives are wicked and unreformed: There I may resemble to some pritty Birds that are painted on Cloaths, that hang up­on the walls in some A [...]e-houses; which have goo [...] sayings in their mouths, as, Be sober, and watch, Fear God Honour the King, Pray continually; But Drunkennesse, Swearing and Vo­miting is in the Room or at the Table. Such a pritty Peacock was that boasting Pharisee of whom we read in the Gospel,Luke 18.11. Luke 18.11. He came with God I thank thee in his mouth. And many other had Hosanna between their lips one day, that the next cryed Crucifie him. Crucifie him. John 12.13, & 19, 15. Math. 26.40. Vers. 67. Such praise in the mouths of wick­ed ones is no more acceptable unto God; then Hail Master was in the mouths of those who spat in the face of Christ, and buffetted him with their fist. It adds unto our Ingratitude and makes it more vi [...]e, inasmuch as we do not onely wi [...]hhold from God his right, which is Sacriledge; but we add Hypocrisie unto it; take his name in vain, and mock him for his kindnesse doing that in good earnest, which boyes do in sport; we stand upon our heads, and shake our heels towards Heaven: At least we are like some crafty and dishonest Tenant, which makes a kind of tender of Rent, and when we have done we sweep it up again, and go our wayes:Habere Gratias corde. Psal. 116.12, & 111, 1. Agere gra­tias ore. Psal. 22.22, & 45, 1, & 66, 16, 17, & 71, 24. Referre gratias ope­re. Psal. 116.13, & 138.2. Prov. 3.9. Give me leave therefore (be­fore I end the Point) in a word or two, to shew you wherein true Gratitude consists, and what is expected from him, that would approve himself to God, to be truly thankful.

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

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

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

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

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

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

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

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

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

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

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

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

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

Fourthly, Where there is an endeavour and desire to testifie the thankfulnesse of our hearts, and to make requital in the best manner that we can; God accepts of it. We read that the Grecians in a great solemnity, did present to Philip of Macedon many goodly gifts; amongst others, a Painter presented him with his own Picture in a Table, set forth with many Pearls [Page 152]and Jewels, artificially drawn, and over every Jewer was in­scribed Vellem & hoc, I would I were able to give such gifts as th [...]se; So saith the Thankful heart; I would I could render more and better. To be thankful in affection, when there is no more in our Power, is true thankfulnesse, which hath ever a care to professe and perform, so far as it can.

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

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

I have yet one word more to say to you, from the point pro­pounded; Use. for if God be so ill requited, where he hath well deser­ved, let us not think strange, nor be discontented, if we meet with the same measure. David complained much of it, Psal. 35.12. and elsewhere:Psal. 35.12. So in these dayes it is a general complaint, Ne­ver any (say some) were so dealt withall; So sometimes a Father complaining of a wretched Son, Never (I think) had Father [Page 153]such a Son as I have: The Son straightway replyes, yes, my Grand­father had. Thou mayest apply this unto thy self: consider how ungrateful thou hast bin unto thy God, and it may cause thee to bear patiently the injuries that are offered to thee in that kind. But I forbear pressing this, having held you very long in the point, but the necessity of it may excuse the prolixity; it being one of those sins which make the times so perillous,2 Tim. 3.1. 2 Tim. 3.1.

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

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

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

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

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

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

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

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

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

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

First, God hath respect herein to his own glory; for the infir­mity of the Instrument makes to the glory of the Agent: This [...]eason the Apostle gives,2 Cor. 4.7. [...]. 2 Cor. 4.7. We have this Treasure in Earthen Vessels, (or in Oystershells) (as the ill favoured Oyster is said to have a pearl in it) that the excellency of the Power may be of God and not of Men: We are apt to think, if an Angel from Heaven should bring the message to us, it would much [Page 155]make for Gods glory; should a Cherubin or Seraphim preach the Gospel to us, we should readily and diligently obey, &c. but God seeth not as men see, He well knowes how apt we are to Angel-worship, and ascribe too much to the immediate in­strument of our good, (as the Heathen did to those who had bin beneficial to them, and in that respect deified them,Acts 3.12, & 14, 11, 15.) but when God is pleased to hang great plummets on weak lines, and work strong effects by weak causes, the glory of the work redoundeth only unto him, to whom, of right it appertaineth: And this one thing hath confounded all the wisdom of the World, to see much mighty things effected, and brought to passe,1 Cor. 1.17. by means so weak, vile and despised: 1 Cor. 1.17. So Sampsons Victory was the more glorious, in that it was obtained with such an Instrument, as the Jaw-bone of an Asse, Judg. 15.15,Judg. 15.15, 16. 16.

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

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

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

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

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

First, Being men like our selves, and subject to like passions and infirmities as we are, Jam. 5.17. they cannot but sympathize with us, in our sorrows: where there is a symbolical Quality between Agent and Patient, there is the easiest transmutation, (saith Phi­losophy). If one see his own flesh weep, will not he weep likewise? If he sees his own flesh afflicted, will he not be com­passionate towards it? When Origen wept, he set all the Congre­gation on weeping; and when some few in a Congregation mourn,Act. 21.13. 1 Cor. 11.29. it causeth the Minister to mourn with them. This Sym­pathizing, we find in St. Paul, Act. 21.13. So 2 Cor. 11.29. [Page 157] Who is weak and I am not weak? Who is weak by Passion, and I not by compassion? Who is offended and I burn not? that is, am not exceedingly grieved on his behalf? Thus Calvin was affected towards the afflicted Churches of Christ, (though far remote) as if he had born them on his shoulders: Nothing can move compassion so much, as sympathizing and a fellow feeling of the same affliction. And this was one cause, why Christ became man; that he might taste of our infirmities, and in that respect have a compassionate disposition towards us in all our sufferings,Heb. 4.15. Heb. 4.15.

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

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

Fourthly, Hereby the danger of deceit and delusion is pre­vented, which we should ly open unto, if we should be taught and instructed by the appearance of Angels: For albeit the Truth in an Angel's mouth is more weighty in it self, yet it is not more certain to us; for Sathan can turn himself into an An­gel of Light, he can transform himself into that shew;2 Cor. 11.14. Dr. Stough­ton. Nor is it an easy matter to give such infallible characters, whereby di­vine illuminations might be distinguished from diabolical illu­sions, that all ambiguity might be taken away. This deceit to [Page 158]preven, and for the better security of our souls, God is pleased to use the Ministry of men, and not of Angels, who, albeit they are subject to Error, yet far lesse dangerous then then the former; in that we have a certain rule given us, whereby to try the Spi­rits,1 Joh. 4.1. whether they be of God or no, 1 Joh. 4.1. according to which, if they speak not, there is no truth in them. And thus you see how this way of furthering our good by the Ministry of Man, is more likely to be effectual than the Ministry of An­gels.

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

Lastly, Other reasons may be drawn from the work wherea­bout they are employed, which is Man's Redemption, & eternal Salvation and Happinesse. Now, as our Redemption was to be wrought and performed onely in the Nature of Man, and not of Angels; so there is a decency and fit respond [...]nce to that [Page 159]work,Act. 3.22. that our Redemption should be preached to us by Men and not by Angels; and that the gifts of Grace which tend to our happinesse, should be conveighed to us by the same Nature as by a Conduit-Pipe. And this reason the Apostle seemeth to use,2 Cor. 5.18. 2 Cor. 5.18. All things are of God who hath reconciled us unto himself by Jesus Christ, and hath given unto us the Mi­nistry of Reconciliation. And thus you have some Reasons ren­dred, Why it pleased God to make choice of Men, and not of the glorious Angels of Heaven, to dresse and husband his Vineyard.

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

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

God's Vineyard is under the Protection and care of both Powers, Resp. Isa. 5.2. both Civill and Ecclesiasticall; The Tower built in the midst of it Isa. 5.2. was both for Moses and Aaron. By the power of the one, the Boar of the Wood is kept out; and by the care of the other, the Fox of the Field is discovered: Both are Fathers to the Church, to nourish and cherish it,Isa. 49.23. 1 Thes. 2.7, 8, 10. Rom. 13.4. [...]1 Cor. 3.5. 1 Tim. 4.6. Euseb. de vit. Const. Isa. 49.23. 1 Thes. 2.7, 8, 10. And both are the Ministers of God, to provide for the welfare of it, Rom. 13.4. The same Name and Title is given to the Ministers of the Sword, as is elsewhere given to the Ministers of the Word, 1 Cor. 3.5. 1 Tim. 4.6. Ego communis quidam sum Episcopus, I am a certain common Bi­shop among you, said Constantine to God's Ministers in his time. Both Magistrates, and Ministers of God, are ordained for the Vineyard's good, yet both Magistracy and Ministry (quà tales) are distinct: Both agree in their Institution, which is from God, and in the generall End, which is the good of God's Vineyard; yet both to the one, and to the other,Job 26. God hath set bounds and limits, (as he hath done to the Sea,) which they may not passe. The Pastor's charge is onely about spirituall things; The Prince's and Magistrate's extendeth both to things spirituall and temporall: yet may not the Magistrate meddle with things meer­ly spirituall, as the Preaching of [...]he Word, Administration of of the Sacraments, and exercise of Ecclesiastical Discipline: They are to hear us, but not to step up into he Pulpit, to preach [Page 160]unto us; they are to receive the Sacrament from our hands, but not to give it, nor consecrate it, with their own hands: These things the Magistrate, by his Authority, ought to command to be done; but he hath no Calling, nor warrant to do these things:Luk. 12.14. Nor may the Minister of the Word ascend the Tribum, to judge Civill or Criminall Causes; yet ought he to teach and exhort Magistrates, that Justice be done without respect of Persons. Deut. 1. They are continually to help the one, the other; but neither to incroach nor invade upon the others work. Nor can God's Vineyard be well dressed without the help of both: And the like care belongs to inferiour Officers in their places, they being subordinate to the higher.

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

Notwithstanding, all that hath been said, (both of Publique, and Private Persons,) the Ministers of God's holy word, and [Page 161]Sacraments, are the Dressers of the Vineyard, [...], in a more eminent manner, being next,Mat. 28.19. Mat. 16.19. Joh. 20.23. and more immediately knit to the custody and care of it: They (and onely they) being cal­led, and put into commission, to preach the Gospel, and admi­nister the Sacraments, and into whose hands the Keys of it are putin trust. In which sense, we may truly say, Quid Imperato­ri cum Ecclesiâ? Hosius ad Const. What have Kings and Princes (much lesse others) to do with these things? Uzzah not being content to sway the royal Scepter, would needs lay hold on the Censer, and presuming to burn Incense to the Lord,2 Chro. 26.20. provoked thereby the wrath of the Lord against him; and taking upon him to cleanse the People, he himself was smitten with an unclean and fowl disease to the day of his death, 2 Chron. 26.20. Thus having given you an Answer to these Quaeries, (which serves for the clearing of the Poynt) we come now to apply it.

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

The Dresser's work is such as he need not be ashamed of: For however, the Calling of a Dresser of a Vineyard or Garden, may be esteemed but mean and base, in some mens eyes, yet it is a Calling that Adam in Paradise was employed in,Gen. 2.15. even in the state of Innocency, Gen. 2.15. and in the eyes of God, and of his Saints, this Calling of the Minister is honourable, Luke 1.15.Luk. 1.15. Nor is there any reason, why it should be despicable in the eyes of any. It is the worthiest Subject in the World, that they deal about, even the Salvation of the Soul. They are sent to preach the Word; to teach people the way to Heaven; to pray for the People in the Congregation; and to carry their prayers to God; to celebrate the Sacraments, to the comfort of their people; all for the Salvation and good of their Souls. The Art of a Gold-Smith we count more worthy then the Art of a Black-Smith; and the reason is, for that the matter where­upon he works as his Subject (which is Gold), is more excellent and perfect than Iron, on which the other worketh: In this respect it should be preferred to other Callings, (were there no other). But besides, they labour for God; tend his Figg-Tree; dresse his Vineyard, yea, and more, they are [...],1 Cor. 3.9. Co­workers [Page 162]with God in this service, as the Apostle telleth us, 1 Cor. 3.9. They are sent from God▪ to bring men to God; and keep them with God; and make them active for God;Heb. 5.1. that in the end they may be eternally saved, and blessed by God: And if this be not a worthy Work,1 Tim. 3.1. as the Apostle termeth it; judge you?

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

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

Secondly, Faithfulnesse and Sincerity; He that hath my Word, Jer. 23.28. let him speak my Word faithfully, (saith God, Jer. 23.28.) This is required in a Steward,1 Cor. 4.2 That he be found faithfull, 1 Cor. 4.2. Such are to be made choyce of, for the work of the Mi­nistry,2 Tim. 2.2. 2 Tim. 2.2. This is of a large extent; It respects both Doctrine and Life; Fidelity in our Dispensation; Sincerity of Conversation,2 Tim. 3.10. Act. 20.20, 27. 1 Cor. 11.23. Ma [...]k. 4.33. Joh. 16.12. 2 Tim. 3.10. Thou hast known my Doctrine and Manner of living; These two are conjoyned, and may not, in a­ny faithful Minister, be separated. In Poynt of Doctrine, they must be found faithful for Matter, in making known the whole counsell of God unto those to whom they are sent, so far as they are acquainted with it, and People capable to apprehend it, Act 20.20 27. 1 Cor. 11.23. Mark 4.33. Joh. 16.12. And for Manner, they must so speak, as becommeth the Oracles [Page 163]of God, 1 Pet. 4.11. in plainnesse and power, 1 Cor. 2.4. giving to every one their portion as need shall require,1 Pet. 4.11. 1 Cor. 2.4. 2 Cor. 4.2. Luke 12.42. 1 Cor. 3.2. 1 Tim. 4.2. Tit. 2.7, 8. Phil. 4.9. 1 Tim. 4.12. Prov. 27.23. Bed. in. loc. Cant. 4.12. Isa. 21.5, 6, & 62, 6. Jer. 6.17.17. [...] Heb. 13.17. Act. 20.28. Luke 12.42. 1 Cor. 3.2. 2 Tim. 4.2. Adorning their Doctrine with a holy life and conversation, Tit. 2.7, 8. Such a faithful Pastor and Dresser was Paul, Phil. 4.9. And such ought all other to be, that are called to this service, 1 Tim. 4.12.

Thirdly, Care and Vigilancy; Be diligent to know the State of thy Flocks, and look well to thy Heards, saith Solomon, Prov. 27.23. which Beda particularly applyes to the Pastor of the Church, shewing it to be their duty to know the dispositions and actions of every one particularly that is under them, (if it may be). My Vineyard is before me, that is, The Vineyard com­mitted to my care and keeping, I am continually mindful of to manure and dresse. The Prophets of God were to stand upon their Watch-Tower to hearken, and to hear what the People did: The like care ought the Ministers of the Gospel to have; Therefore they are Styled Watchmen, Heb. 13.17. and Over­seers of their Congregations, Acts 20.28. They are to have an eye over the life and manners of their People, as the Dresser hath on every Vine and Figg-Tree in the Vineyard: without this spiritual acquaintance with the State and Condition of our People, we shall never be able to apply our selves unto them as we ought; We may preach twice every Sabbath, and it may be solidly and accurately, and yet not do that good either in con­verting souls, or building up in godlinesse, as we might, and should do, if we had more frequent and familiar converse with our People; for then we should be better able to speak unto their hearts, (as Abraham's Servant did unto the heart of the Mayd,) and apply our selves unto their Particular estates. And thus I have acquainted you (in general) with the work of the Minister, the Dresser; In the faithful discharge whereof they are worthy to be respected by their People, and to have that which is required by the Apostle, 1 Tim. 5.17.1 Tim. 5.27, Chrys Amb. Haim [...] Aquin. Calvin. Let the Elders that Rule well, be counted worthy of double honour, especially they who labour in the Word and Doctrine.

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

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

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

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

To this honour of Reverence, must be added the honour of Maintenance; Gal. 6.6. [...] They are to be maintained both in Ability of Purse and Dignity of Person: Gal. 6.6. Let him that is taught in the Word, communicate to him that hath taught in all good [Page 165]things; A large allowance (you will say); and such should their allowance be (for the Ministery of the Gospel is as worthy of it as the Ministery of the Law, as hereafter you shall hear): They are the Ambassadours of Christ, and their maintenance should beseem the honour and dignity of that Person,2 Cor. 5.20. whom they re­present; and of that Service, wherein they minister. And thus you have heard (in short) the sum of what may be expected, both from Minister and People: Now let us with as much Patience hear of the faylings both of the one and other.

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

There are four sorts of Dressers in the Vineyard of the Lord; Some have a will to dresse it▪ but want skill to do it, some have skill to do it, but have no will unto it; some want both; They have neither will nor skill, yet they would be esteemed the Dressers of it: And there are some that have both skill and will, these onely make good their Calling.

The former sort are they who like well the Work, and affect the Calling, but they want the gift of Knowledge, Utterance, &c. and yet (with Ahimaaz) they will be running (albeit they have no tydings to carry) and needs must undertake the calling of the Ministery;2 Sam. 18.20. As if good Affections and Inclinations were a sufficient Qualification of them for so weighty a service. Were nothing else required then to be willing, Taylors, Tinkers, Tap­sters, &c. might take upon them to dresse the Vineyard of the Lord; But these were not those gifts, which when Christ as­cended up on high, He sent from thence for the building up of the Church, and edifying of his Body. Eph. 4.8. To such Christ will one day say, as the King in the Gospel to him that wanted a wedding Garment, Friend, how camest thou in hither? Who made you a Dresser in my Vineyard, and know no better to handle your spade, and use the pruning hook?Math. 22.12. Who made you a divider of the Word, that thus mangle it, and cut it out into Gobbetts? Who made you a Builder in my House, that know not how to square a Stone, or hew a peice of Timber for the Building? I will say no more of these, onely put you in mind of an Ordi­nary experiment: After the Oxe that lyeth on the grasse, and [Page 166]oppresseth it; and after the Horse that feedeth on the grasse, and devoureth it; A Sheep will feed. But after the Goose that stancheth the g [...]asse, it hath no stomach to graze: little nou­rishment can Gods Sheep receive from him, that puts a scorn upon his function, by his Ignorance.

The second sort are such, as have both outward and inward abilities, yet have no heart unto the service which they have undertaken. A Talent (and that a large one too) they have re­ceived, but they wrap it up in an ilde brain without practise, as Goliah's sword was in a Cloath, without its use: the Foun­tain of their knowledge is sealed up, as was Laban's well, with a stone of Security or Saturity. The Raven before she hath got a prey cryes on every Steeple; she hath no sooner got it, but she lyeth under a sunny-bank, beaking her self. And of the Stork it is storyed, that whilst she is young, she hath a sweet voyce; but when she waxeth somewhat in years, she becomes hoarse. Indeed the aged Levite (whose age had disabled his strength,) was dispenced with,Num. 8.26. and and dismissed from cleaving the Sa­crifices, yet he was commanded to Minister to his Brethren, that is, by teaching what they should do in the service of the Taber­nacle: So, though Age, may somewhat weaken the Dressers na­tural faculties, that neither his understanding is so apprehensive, nor his memory so retentive as formerly; and in that respect somewhat excuse them from their former diligence, yet this gives them no toleration to be wholly negligent. The faith­ful Witnesses mentioned,Rev. 11.7. Revel. 11.17. finished their lives and testimonies together. But as for those▪ who in the Midst of their strength, start aside like a broken bow, and having wings (like the Ostrich) yet flye not with them;Psal. 78.57. Or having gotten Wealth and Preferment with the Herculian Idol, silence themselves; such must look to be called to a reckoning for it: And albeit God say not to them, as he did to that unprofitable Servant, Luk. 19.22. ex ore tuo, out of thy own mouth, (for they say nothing); yet ex silentio tuo, by thy silence, yea, for thy silence, I will Judge thee.

A third sort of the Dressers, there may be found in the Vine­yard of the Lord; who have neither will nor skill to discharge their function, and with these the Church of Rome doth most abound.

One, (and he no mean one) amongst them, tell us that he cannot bu [...]smile at the folly of us, of the Reformation; who preach and yet have no calling to it. We might retort it upon better ground (saith one of our men) (if it were a thing to be smiled at) that they who have a calling to preach, (as they say they have,) yet neither can nor will:Clemang. de cor [...]up. stat. Eccl. It was said of old that it was as rare a thing to hear a Bishop Preach, as to see an Asse to fly; and we read how innumerable Parish-Priests amongst them, came to their Benefices; not from the Schools, but from the Plough, and servile occupations, which could neither read nor understand Latine, nor know B from a Battledore: and that some of their Bishops had neither read, nor heard, nor learned the Sacred Scriptures; nor so much as touched the Bible, and very likely so; for the Bishop of Dunkelden replying to a Mini­ster (who said that he had read the Old and New Testament) I thank God, I never knew what the Old and New Testament was, said the Bishop.Joh. Fox in Hist. Scot. inter annos. 1540. & 1543. But why look I so far from home? It is to be feared, that there are amongst us such as the Prophet Zachary speaks of, Cap. 13.4.5. who are no Prophets but Hus­bandmen and Heardsmen from their youth up;Zach. 13.4, 5. such as are more fit to go to Plough, and dresse Horses heels, then dresse the Vi­neyard of the Lord: happy were it if Gods Church were purged of such Dressers; and happy for themselves if they would cast off their rough garment, and no longer deceive God's people with their fancies.

There are a fourth sort of Dressers, who have both ability and will to do their Masters Work, and dresse his Vines and Figg-Trees: who are Workmen indeed, such as need not to be asham­ed, rightly dividing the Word of Truth, and with such as these, this English Vineyard is as richly stored, as any Vineyard in the Christian World (blessed be Gods name): albeit they have as little respect and honour given them,Joh. Eo­hem. de moribus omnium Gent. Diod. Sicul. l. 2. Bodin de Repub.l 3. c. 8. as any Ministers in the Christian World. Ministris eorum nihil vilius (said Campian). Indeed what Nation under Heaven do lesse regard their Dress­ers, then our English Nation? The Turks, Moores, and Ara­bians have their Priests in highest estimation; the Syrians adorn their Priests with a Crown of Gold: The Brackmans, with a Scepter of Gold, and Mitre beset with pretious Stones: The [Page 168] Romans Styled their Flamen, Regem Sacrorum; and who knowes no, in what honour the Papists have their Masse-Priests at this day? Much might be said to this purpose, (but all to no purpose): yet amongst Protestants, (and especially amongst us English) Ministers and Preachers are of least regard (unlesse it be it amongst some few that receive comfort by their Ministery.) Some indeed give them the honour of countenance, but with hold the honour of maintenance; Some give them the honour of maintenance, but with-hold from them the honour of countenance; some with-hold both, and affoard neither the honour of counte­nance nor maintenance; but the number of those is very single that give them that double honour, Dyke Com­ment on Phil. p. 316. both of countenance and main­tenance that the word requires (as one well observes).

There are those, who seem to love and reverence their Mini­sters, but they must be spared in matter of maintenance; They will commend them for their labours, countenance them with their presence, speak well of them, courteously salute them, and give them the good time of the day; and this they conceive to be a sufficient recompence for all their paines: Zenocrates said once to the Children of One, who had bin liberal unto him, I have requited your Father aboundantly, in that all men speak well of him for his kindnesse shewed to me. So these men think it a recompence sufficient; in that they cause others (by their Commendations) to speak well of their Minister. Could the Ministers of the Gospel add Miracles to the Preaching of the Word, these men would mightily extol them; (for it it no lesse then a miracle for a Lamp to burn without Oyl, for a Mi­nister to labour, and live by his labour, and yet have not where­with to sustain him in his labours). But such as these may be resembled to those Hypocrites which St. James speaks of, Cap. 2.16.Jam. 2.16. They say unto their needy Brother depart in peace, be you warmed and filled, notwithstanding they give not those things which are needful to the Body. Such mouth-mercy and airie courtesie is good Cheape, and many a faithful Dresser in God's Vineyard meets with it: (especially where the Ministers maintenance ariseth from people's benovolence). Some kind of forwardnesse they may find in people for a time, but it soon growes cold; and the best benovolence which they can get, is, [Page 169]good words for all their pains, (which notwithstanding is expected at the Dresser's hands as much as ever) and therein they are used like pack-horses, which have heavy burthens layd upon their backs; and bells hung at their ears to make them musick, that they may chearfully undergo their load.

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

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

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

But that there is such a Calling as the Ministery (distinct from other Callings) is evident enough from Scripture to sober spirits;Eph. 4.8, 11. God gave some to be Apostles, some Prophets, some Pa­stors, some Teachers; for the building up of the Church of Christ, Eph. 4.8, 11. Are all Apostles, are all Pastors, are all Teachers? 1 Cor. 12, 28, 29.1 Cor. 12.28, 29. which Interrogation is a flat Negation, They are not all so: All the Body is not an Eye; no more in the Body-Mystical is all a Minister. And doth not the Scripture expresly distinguish betwixt those that are taught in the word, and those that teach them? Gal. 6.6. 1 Pet. 5.1, 2. Gal. 6.6. betwixt those that feed the flock, and these that are fed by them? 1 Pet. 5.12. If no peculiar Church be committed to them more then to others, or more then what belongs to all Professors; whence is it that there are so many Rules given to Believers, how to carry themselves towards them,1 Thes. 5.12. as to know them, 1 Thes. 5.12. to obey them? And why are they enjoyned to watch over the souls of others, as those who must (in a special manner) be accountable to God for them, Heb. 13.17. And whether it were the Institution of Christ,Heb. 13.17. or the Invention of Man, that at Ephesus and Miletus there should be El [...]ers, who should take heed not onely to them selves, but to all the flock, whereof (not onely men, but) the Holy Ghost had made them Overseers, Act. 20.17. and to feed the Church of God which he had purchased with his own blood, Acts 20.17. let any understanding Christian Judge.

It is true, every Christian is (after a sort) the Dresser of a Vineyard ( [...]s hath bin said);1 Pet. 4.10, 11. he is a Spiritual Priest to God, and is to employ his gifts for the good of others, 1 Pet. 4.10, 11. [Page 171]But where it is required, that they should do this Publiquely, and Ministerially? Are not Christians called Kings as well as Priests? Revel. 1.6, & 3, 10.Revel. 1.6, & 3, 10. And yet I suppose no man will be so audaci­ously foolish, as to step into the Throne, and offer to Rule the Nation in that respect. And is it safe for any (except those who are thereunto called by God) to enter upon the Priest's Office, because they are styled Priests in Scripture? But I may spare my breath in speaking of these.

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

Dresser. Text

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

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

One (I say), not in respect of Power and Jurisdiction: for in that sense, a parity in the Ministry is very dangerous, the Mother of Sects and Schism [...], which to prevent (saith Calvin),Calv. Instit. lib. 4. c. 4. Sect. 2. & 4. the El­ders, that were the Ministers of the Word, did chuse but one of every City, from amongst themselves, unto whom they gave [Page 172]the Title of Bishop, Ne ex aequalitate, ut fieri solet, dissidia nasce­rentur, Lest, by equality, as usually it happens, dissentions should arise: And in that very Text, brought by those who are otherwise minded,Mar. 20.25. Mat. 20.25. we find a Maximus and Minimus a­mongst Christ's Disciples, He that is greatest amongst you, let him be as the least, and he that is chiefest as him that ministreth; so the grea [...]est became as the least, to serve and minister to the rest, and therein, One in the work of the Ministry: All have Idem Ministerium, (saith our Reverend Jewell) albeit diversam potes­tatem; Christ granted to none of his Disciples any Primacy, or Superiority, in that respect. Episcopatus non suscipit magis & minus (saith Hierom):Hier. ad E­vag. One Bishop may be richer than another, or more learned than another, but he cannot be more a Bishop than another Bishop is. When Christ gave unto his Disciples their Commission, he gaue it equally and generally to them all, Math. 28.19.Ma [...]. 28.19. Joh. 20. 19, 20, 22. Go and teach all Nations; So Joh. 20.19, 20, 22. Christ stood in the midst of his Disciples, and breathed on them all saying, Receive ye the Holy Ghost, whose ever sins ye re­mit they are remitted &c. He leaned not to Peter, nor to James, nor to John; nor to any one of the rest did he give the Authority of binding and loosing particularly; but he stood in the midst of them all, and gave the same power to them all.

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

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

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

Secondly, As they are to be one in Judgment so in Affecti­on they are to be as one. Paul never spake of any faithful Mi­nister without signification of special love and brothe [...]y Affect­ion: He terms Tychichus not onely Brother,Eph. 6.21. but dear Brother [Page 174]Eph. 6.21. and Epaphroditus he styles, not onely Fellow-ser­vant, but his dear Fellow servant, Colos. 1.7. 2 Tim. 1.2. 2 Pet. 3.15. Colos. 1.7. and Timothy not onely his Son, but his dearly beloved Son, 2 Tim. 1.2. And Peter speaking of Paul, styles him his beloved Brother, 2 Pet. 3.15. (albeit there had been difference betwixt them, and he had been sharply reproved before by St. Paul, for his dissembling, Gal. 2.11.) And it is (not altogether impertinently) taken no­tice of,Gal. 2.11. Mat. 4.18, 21. that our Saviour called to the Apostle-ship three paire of Brethren, (at the least) intimating therein what brotherly Love and Affection should be amongst the Ministers of the Gospel. The general calling of a Christian should be a suffici­ent bond to knit together the hearts of all true Christians in Love, but when to this Bond a second is added, that of Vocati­on and Calling, this should knit our hearts more fast and firmly each to ther.

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

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

First,Mar. 23.8, 9. There is Unus Dominus, one Lord; one is our Doctor and Master, and that is Christ, Ma [...]h. 23.8, 9. All of us are [Page 175]Schollars unto him, and of the same form, and have the same Lesson read unto us, and it is a shame for us if we should not be as One in his Service.

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

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

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

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

It is a Doctrine both of General and Particular Concern­ment.

Ʋse. 1 In general, It concerns both Minister and People; We have all great cause to lament bitterly, for the divisions that are amongst the Dressers of our Vines and Figg-Trees: It was sometimes said of Ephraim, Divisum est cor eorum, their heart is divided, Hos. 10.2. Hos. 10.2. So may it be said of these in these our daies, and this is no small Judgment upon this Nation. Shepherds ob­serve, that when Sheep butt one against another, a storm follows; And the Sheep of Christ observe, that when the Shepherds are at [Page 176]variance, and contend amongst themselves, the Church is en­dangered. It is never more merry with Wolves and Foxes, than when the Sheph [...]rds are together by the ears; lamentable are those Flocks, miserable are those Sheep! Divide & Regna was Machiavel's rule, and the old Serpent makes use of it; nor doth he labour in any thing more than in blowing of the coals, and in creasing the heat, of contention, betwixt God's Ministers, by his Incendiaries: well knowing.

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

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

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

Fourthly, Whilst the Guides of God's People, Amphisbena­like, strive one against another, which should be the Master­head, the Body is in danger: It is impossible to follow our Leaders, when their Faces look a contrary way, and their backs are to each to other: Quem fugiam scio, quem sequar nescio, (as Cicero sometimes said of the faction betwixt Caesar and Pom­pey): Our pe [...]ple know not what to do when their guides call them contrary waies, and they are so distracted, that many times [Page 177]they put on a resolution to fly all, and follow none. These are some of the evills, which Sathan knows will follow upon our discords and contention: And these, in a great measure, we have found to be the effects of our discords and contentions, which we have reason to bewail; and not onely so, but in the second place,

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

Use 3 If the Dressers should be as one in the Service of their Master, then far be it for Magistrates and Ministers to counter-work one against the other; seeing the Magistrate is (as you have heard) the Minister of God as well as the other; Both are employed to do service for one Master; These, [...] Rom. 13.4. Ezek.37.18, 19. Ruth 4.11. like those two Sticks or tallies mentioned Ezek. 37.16, 19. are to be one: Both to­gether, like Rachel and Leah, will better build up the House of Israel, the Church of God, then asunder; when Magistrates, (Christ's Substitutes in his Kingly Office,) and Ministers (Christ's Substitutes in his Priestly Office,) stay one another, as Butter [...]sses below, or Spars above; then all stands film, but if d [...]scord arise betwixt these, both Callings suffer by it. As Sampson (herefore) said unto his B [...]ethren of Judah, Swear unto me that you will not fall upon meyour selves, Judg. 15.12. Judg. 15.12. so may [Page 178]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 utrum (que), sed pro utro (que): Thou fearest him, and he feareth thee, I fear you both, because I fear the destruction of you both.

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

First, It would be remembred that all our Labours should meet, in that one term, the edifying of the Body of Christ, that is, his Church,Eph. 4.12. Ephes. 4.12. Now, the Church of Christ is not built up with blowes and noise: The Matter of the Temple was framed in Lebanon; 1 King. 6.7. at the setting of it up in Zion no stroak was heard, neither of Axe nor Hammer. Confusion of Languages hindred the building of the Tower of Babel; Gen. 11.5. so variety of opini­ons and strife of tongues, is a great lett to Temple-work: whilst our Languages are so variable that we cannot understand each o­ther, or for our Impatiency will not, the progresse of the Church is hindered. Our contentions are a scandal to those that are without, and a great hinderance to those that are within; It keeps many from us; opens the mouths of many against us; weakens the hands of such as remain with us, and encourageth others to forsake and leave us: when as by Unity and Concord, the credit of our Ministry would be greatly strengthened; our Doctrine more regarded, and become more fruitful and pow­erful [Page 179]in the hearts of our people, as appears by that we read, 1 Cor. 14.25.1 Cor. 14.25. Where the consent and agreement that was found amongst God's Servants in their Ministry, is rendred as the reason of that ignorant man's falling down on his face and worshipping, this extorted from him an acknowledgment that God was in them indeed.

Secondly, The great advantage that we give unto the ene­mies and adversaries of the Truth, would not be forgotten. Melancthon (a man famous in his Generation) perswading the Protestants, in his time to be at peace and unity, propounded to them a Parable of the Wolves and Dogs, who were marching to fight, the one against the other; the Wolves sent out their Scout to know the strength of their Adversary; the Scout re­turns, and tells the Wolves, that indeed the Dogs exceeded them in number, but yet they needed not to fear them, for he had observed, that the Dogs were not one like another; Besides, he had observed in them, that they did march as though they were offended, rather with themselves than with their enemies; grinning and snarling, yea, biting and tearing one another, as if they would save their enemies a labour; nor did they keep their ranks, nor observe any order in their march, wherefore let us not be discouraged (said the Scout to the Wolves), but march on resolutely. You can easily apply it: Our discords are the sweerest Musick in the ears of Papists, Anabaptists, &c. they have weakned us & strengthned them. Sirs, (said Dion to his con­tentious souldiers,) your enemies see your mutinous behaviour, (pointing to the Castle wherein their enemies were;) Oh! that we would spend more then a few thoughts upon it; our enemies see, and are glad to see, and make use of what they see, in behol­ding our differences and discords, and clap their hands to see us wring ours. Highly to be commended were Basil and Eu­sebius, who perceiving the Arrians to improve a difference that was betwixt them, to the prejudice of the Orthodox Faith, were soon reconciled, and united their forces against the com­mon enemy. And we read in story that Aristides perceiving the open scandal that was like to arise by reason of the contention sprung up betwixt him and Themistocles, he besought him mild­ly after this manner; Sir, We both are no mean men in this [Page 180]Commonwealth; our dissentions will prove no small offence unto others, nor disparagement to our selves: Wherefore, good Themistocles, let us be at one again, and if we will strive, let us strive who shall exceed the other in Virtue and Love: Oh! that there were such a strife between Minister and Minister! Such a strife would be our glory.

Thirdly, Unity and concord amongst God's Ministers is ve­ry acceptable, and pleasing unto God, and delights his spirit. In the 2 Chron. 5.13.2. Chron. 18. we read, that when the Trumpeters and Singers were as one, to make one sound to be heard in praysing and thanking the Lord; there the House was filled with a Cloud, even the House of the Lord: God drew near, and manifested his gracious presence amongst them. And, Acts 2.1,—11. Di­vers spake in divers Languages at once,Acts 2.1,—11. yet all consented in the thing which they spake, for all spake the wonderful things of God; and then the Spirit of God was amongst them, [...] and fell on them, and that in the likenesse of cloven tongues (not of cloven hearts). Thence Interpreters conclude, Animarum unio & concordia, est optima d spositio ad recip [...]endum Spiritum sanctum, that unity and concord is the best disposition of the mind, for receiving of the holy Ghost. But on the other side God is not present with his favour; his spirit abides not where discord and dissention is: That merry Cardinal intimated as much to his fellows, in the Conclave▪ when they could not agree about the choice of the Pope, Let us (said he) untyle the House, quia Spiritus sanctus nequit ad nos per tot tecta ingredi, because the Holy Ghost cannot get in unto us through so many Tyles: Differences and con­tentions amongst us, keeps Gods spirit from us: Nay, yet more;

It causeth God to be highly offended with us, and to smite us when we agree not, that we may be made to agree together. A very remarkable passage hereof we read in Socrates great dif­ference and contention did arise betwixt two famous Bishops,Socrat. Ec­cles. Hist. l. 8. c. 13.17, 21. Epiphanius and Chrysostome, insomuch that in a rage they par­ted asunder, using some unchristian imprecations; I hope, said Epiphanius to Chrysostome, that thou shall not dye a Bishop; and I hope, said Chrysostome to Epiphanius, that thou shalt not re­turn alive into thine own Country; both which fell out accor­dingly: [Page 181]for Eiphanius dyed at Sea, as he was returning home; and Chrysostome was deprived of his Bishoprick, and dyed in exile. Many were slain in taking parts; the Cathedral Church and Senate House in Constantinople was burned to the ground, in persuit of revenge; A fearful president of Gods displeasure against the discords of his Servants; think how God loathes that which he so severely punisheth: Ridley and Hoper could not agree about black and white, God made them to agree in red.

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

First, Let us make our peace with God; for till that be done, no peace can be expected with man, Phil. 4.7, 9. It is in Judge­ment that God divides our hearts, I will divide them in Jacob,Phil. 4.7, 9. Gen. 47.7. &c. St. Basil lamenting the discord that was in that Church, imputes the cause thereof to mens contempt of their Heavenly King; As did the troubles of Israel, and the Judges, arise from this, that there was no King in Israel. Questionlesse, our dissen­tions are Paenal and Judicial punishments, for that willful Rent which hath bin made amongst us; and till God be appeased still [Page 182]dissention will abide. You may read, Zach. 11.4. of two Pasto­ral Staves, Zach. 11.14. wherewith the Flock of God is fed; the one is Beauty (which signifies safety and protection) the covenant made betwixt God and his People? the other Bands (which signifieth unity and concord amongst God's People. Now the Staff Beauty God takes and breaks, shewing their wicked dea­ling with the Covenant of God; then Bands cannot hold: This is our case, (it is to be feared) our covenants with God have bin violated, we have broken the staff Beauty and God in his just judgment breaketh Bands that it holds not.

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

First, Chastity or Purity: That is pure which is without mix­ture and (so understanding it) it suffers not Light to be mixt with Darknesse, Truth with Error, Superstition with Religion; these cannot stand together,2 Cor. 2.17. 2 Cor. 2.17. We are not (saith the Apostle) as many who corrupt the Word of God: (the word is ta­ken from Hucksters, or deceitful Vintners, who mixe their Commodities,) We do not Huckster it, it still retains a pure and chaste mind in out Breasts, and pure affections in our Hearts to the Truth, so [...]hat it will not suffer us to admit of any error; or do any thing against the Truth, but for the Truth. Unity with­out Verity is no better then Conspiracy, if it be joyned with falshood; it is not Chastity but execrable Adultery (saith Cy­prian). Hence was it that such care was had in the Primitive times to maintain the Truth, and not give way to the smallest [Page 183]Errors, where the consequence might prove great. In the Councel of Chalcedon there arose a difference about one little word, a Monosyllable, the question was about Ex and In. The Heretiques (condemned then) confessed Christ to be ex duabus naturis, composed of two natures at first; but not to be in dua­bus naturis, not to consist of two natures after; and for that In they were thrust out. In the Councel of Nice the difference was lesse (one would think) about a little letter; a man would think it but a small difference betwixt [...] and [...], it was but one letter, a small Iota, and yet (as Theodoret witness­eth) right Believers could not be brought,Parva non sunt parva ex quibus magna pro­veniunt Damasc. Joh. 17.3. either to admit the one, or omit the other: Nothing is to be neglected as little, from which great things may arise. So, for the placeing of words, what difference hath bin, and is? as betwixt sola fides and fides sola, nay, very pointings may alter the case, as, John 17.3. The Arrians in making the Comma after onely, would seclude the Attribute, the true God from the Son and Holy Ghost. It is not Chastity of spirit to have our minds corrupted,2 Cor. 11.3. from the simplicity that is in Christ, 2 Cor. 11.3. Corruption in Judgement is the most dangerous corruption of all other,Mr. Hild. on Psal. 51. worse then corruption in manners, (saith a grave Divine); as the Leprosie in the head was of all other Leprosies the most dange­rous and destructive, Levit. 13.44. The Priest shall pronounce him utterly unclean, his plague is in his head: Levit. 13.44. had the Leprosie bin in the hand or feet, even that had made him unclean; but being in the head he is utterly unclean, saith the Text.

Secondly, Peaceablenesse is a second fruit that proceeds from wisdom from above; it causeth us to flye strife and contention what may be, and, if it be possible, to have peace with all men. Abraham being indued with this wisdom,Rom. 12.18. Gen. 13.8, 9. being provoked by Lot's Herdsmen, desired Lot that there might be no falling out betwixt them, for that they were Brethren; and for peace­sake, divided the Land, and gave Lot the choyce to take which hand he would: This will prevail with us to silence our own private opinions (if we perceive they tend to the disturbance of the peace of the Church) according to the Apostles Ru e, Rom. 14 22. Hast thou faith have it to thy self, Rom. 14.22. Explained. thy particular and private perswasion of the Liberty of all dayes, and free use of [Page 184]the Creatures (and other things of an indifferent nature) keep private to thy self, and do not divulge thy opinions, (they not being absolutely necessary to Salvation) whereby the peace of the Church may be troubled, and the consciences of others perplexed; Better an unnecessary truth should be lost, than the publique peace disturbed, and the unity of the Church lost. The advice of the Trent-Historian is; Sometimes to yield to the im­perfections of others,Hist. Trent. p. 62. and for pitty to accommodate to that which in rigour is not due, yet in equity convenient.

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

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

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

Sixthly, This Wisdom is without Partiality, It will not have the Faith of God in respect of Persons: Not this to be the Truth, because such a man holds it, (as we fancy): Hierom said (but he said amisse when he so said) that he had rather err with Origen than think the Truth with other men: And it was too much for Nicephorus to say, That he was as safe in Chrysostom's opinion, as he was in the Word of God: This is to glory in men, 1 Cor. 3.21. which may not be. We may trust too much to Antiquity; The ancient Fathers and Councils are to be reverenced, but not to be confi­ded in: we may assent unto them as Ancients, but not as Oracles; [Page 186]they may have our minds easy and inclinable to their opinions, but not fettered and captivated thereunto: The best men are but Problematical, they speak probab [...]y (oftentimes), It may b [...] thus, or, It is likely to be thus. It is the Spirit of God, in the Holy Scriptures, that speaks Dogmatically and Certainly: Our dealings and proceedings are appointed to be in Yea and Nay; 2 Cor. 1.20. Yea, Yea; Nay, Nay; but God's are Yea and Amen. We are not then to captivate our Judgments to any one, but to be informed by the truth, and without respect of Persons, to believe the truth, and embrace the truth, a from the mouth of Christ himself, the Au­thor of Truth.

Seventhly, Without Hypocrisy; Socrat. Eccles. Hist. lib. 1. c. 19. & 25. not speaking one thing, and minding another, as did Arrius the Heretick, who being cal­led upon to recant his errors, and subscribe to the Nicene Creed; he craftily, to delude Constantine the Emperour, gave him in writing a Profession of Faith, which he, and other of the Clergy that were of his party, held, which was sound and Orthodox; but in his bosome (say some) he had wrot his own and their damnable Heresies in a Paper, and clapping his hand upon his bosome, protested before God, That that was the Faith which they believed; and being afterwa [...]ds called to his Oath, about the Truth of that he seemed fainedly to subscribe unto, whether or not he believed as he had subscribed; he carryed his former paper, wherein his own opinion was written, under his Arm, and laying his hand on the Book, swore, that as he had written so he believed; however, he notoriously dissembled, and play­ed the Hypocrite, seeking by all cunning waies and means to o­verthrow that Faith which he had subscribed; raising up tu­mults in Alexandria, setting the whole City in an Uproar, through parts-taking: which Perjury and Hypocrisy of his, God severely punished, for he no sooner was departed out of the Emperour's presence, (after he had the second time subscribed to the Canons of the Nicene Councill, and craftily sworn that he believed as he had written) but he was taken with a great Lask, and, going to the stool, voided, with his excrements, his guts; and blood, together with the Spleen and Liver, gushed out (saith Socrates), and so he died like a Dog: And thus you have heard what an excellent mean divine Wisdom is of Unity and [Page 187]Concord, and a preservative against Discord; Had we but this, what need we more? And yet, in the Third place,

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

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

Nothing hath more ruined the Church of God, corrupted Zeligion, overthrown Piety, than the Ambition of the Clergy. Korah takes it grievously that the Priestly dignity was translated to Aaron, Num. 16.1, 2. and challengeth Moses therein, of partia­lity; as if he had preferred his own Kindred, and followed his private Affection, rather than God's direction. Hence arose a Schism, and rent amongst the people, by which means much mischief followed, Numb. 16.1. Diotrephes was ambitious of pre-eminency; he affected high place, rule, and Authority over others,3 Ep. Joh. 9.10. 3 Epist. Joh. 9.10. and was a great disturber of the Churches quiet; Arrius (before mentioned) being ambitious of a Bishoprick, and missing it, stirred up so much discord in [Page 188]sowing his tares of Arrianism in the field of God: And what a Plague, the Ambition of that Popish Prelate, hath bin to the Church, Who knows not? with such Ambitionists the Church hath ever bin pestered; which caused Luther to make this prayer. A Doctore glorioso & à Pastere contentioso, liberet Ecclesiam suam Dominus: From vain-glorious and contentious Preachers, the Lord deliver his Church.

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

Pride, that is likewise a principal cause of our discords; It is a Bastard begot betwixt a Learned Head, and an unsanctified Heart; which being once conceived in the soul, it causeth it to swell till it bursts,1 Tim. 6.4. Phil. 1.16. 1 Tim. 6.4. St. Paul tells us of some that Preached Christ of contention, Phil. 1.16. that is, they out of Envy and Pride, desired to be esteemed better Preachers then he was. Nazianzen speaking of such as raised contentions in the Church, attributes it to the Pride that was in them, Spirituales isti fastuosi &c. These spiritual proud men, judging and condem­ning all but themselves, and accounting of every thing too too lightly,Alsteel Chron. p. 520. when they are so disposed withdraw themselves from our company, and refuse it as ungodly and wicked: Luther shewed too much of this, for when the Reformation at Witten­berg was wrought in his absence by Carolostadius, he was so much discontented, for that it was done without him, that the doubted not to approve of those things, which (till then) he had disap­proved [Page 189]and to disapprove what before he had approved of, to the great disturbance of what was wrought. And a chief cause of Theodotio's heresie was (as Austin relates) a greater care to maintain his Reputation,Ad quod vult. Haer. 33. than the Truth; For by the heat of persecution being driven to a denyal of his Saviour, he thought it a disparagement to confesse his fault, and therefore laboured to defend it by maintaining one denyal with another: And thus some there are that having possest the World with a conceit of their abilityes, study to defend what they have delivered, and maintain their opinions held, Non quia vera, sed quia sua (saith Austin) not because they are true, but because theirs; fearing that otherwise they may suffer in their Reputation, which they seek to maintain more then the Truth.

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

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

Lastly,Use 4 I have a word or two of Use to you, that are our Hear­ers; by way of Caution [...] [...]ition; you have heard what [Page 190]our Duty is, we are to be as One in our Master's business; now then,

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

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

Secondly, If differences happen to fall out amongst them, be not offended thereat. Wo unto the World because of offences [Page 191](saith Christ,) it must needs be that offences come, but wo be to that man by whom the offence cometh, Mat. 18.7. Interpre­ted. Mat. 18.7. there is a threaten­ing, a condemning wo belongs to him that gives the offence; yet there is a lamenting a condoling wo that belongs to them that take the offence; and to these our Saviour intends the former part of his speech, Wo to the World because of offences; that is, to the better part of the World, who are apt to take offence, and to be turned out of the way of holinesse, by reason of such offence as is given.

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

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

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

Thildly, The differences that are amongst God's Ministers concern not Fundamentals, but Circumstantials, not the Primi­tive Articles of Faith, which are necessarily to be believed; But concerning other Secundary points of Theological conclusions, fit for discourse of a Divine. Indeed there are hose in the Church that hold damnable tenets; but they are not of this Church. Faithful Ministers differ not in matters of Faith, but in matters of opinion; as about Ceremonies, Administrations, and the like. Such is their difference, as was betwixt Paul and Bernabas be­fore mentioned, not like that which was betwixt Simon Peter and Simon Magus: And therefore let not any stumble, and take offence at the Different Judgments that are amongst them, [Page 193]seeing all agree in that which is necessarily required for thee to do; if thou wouldst be saved.

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

This factious disposition in the Hearers of the Word, hath been a great cause of dissention amongst Ministers; for when People have ingaged their affections for their Pastors, and have swelled one against another, in their quarrel (as the Apostle in­timates by that speech of his, they are apt to do,1 Cor. 4.6. Joh. 3.26. 1 Cor. 4.6.) then they come and endeavour to engage their Teachers, for their Affections: You have an Instance of this, Joh. 3.26. John's Disciples fall a daring of Christ's Disciples, about purify­ing, and (as it seem [...]) receiving the foyl, they come to John, and would engage him in the quarrel, and incense him against Christ; telling him, that he erected up a Ministry, and bapti­zed [Page 194]likewise, and that all men followed after him. Thus it was, and thus it will be, and hence it comes to passe (oftentimes) that discord and dissention is raised betwixt those Ministers, who otherwise would live and love as Brethren: Too too apt are we to claw this Itch of our People, and so it soon breaks forth in­to a Blyster. And thus, I have acquainted you with what con­cerns you, as well as with that that concerns our selves, for the preventing of discords and contentions amongst us, and breeding of Unity. Oh that these things were thought upon, and made the right use of! Look upon Theeves and Murtherers, they are at peace amongst themselves; and shall not we? Shall they go with one heart about their Master's work, and we with a divi­ded heart about God's work? Shall they go more friendly to Hell than we to Heaven? that were a shame for us: To con­clude,Ezek. 37.1. we read Ezek. 37.1. in that Vision of dry bones, that bone lay from bone scattered, till the Spirit did blow on them, and then bone came to bone, and stood up, and were a mighty Army. Bone hath been from bone a long time; Oh that the Spirit of Wisdom and Judgment were given to us, (which is pro­mised to be given under the Gospel) that we might be united in one! then we should be inabled to joyn our strength against the common Adversary, and God should have the Glory. We have done with the Persons expostulated with, and with the Name given to God's Ministers, and Number: Now we come to take notice of the Person expostulating with them.

He said. Text]

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

God makes known his mind unto his Ministers, Doct. and acquaints [Page 195]them, in a familiar manner, with his intents and purposes. He makes them acquainted with his mind, (as concerning his pro­ceedings with his Church and People). He acquaints them with his grievances; makes known unto them his purposes and Intentions, what he is minded to do in the case. Hear what the Prophet Amos speaks to this poynt;Amos 3.7. Explained. Surely the Lord will do nothing but he revealeth his Secret to his Servants, the Pro­phet, Amos 3.7. He will do nothing; non faciet verbum, he will not do a word; he will do no such thing as was before spo­ken of, in the former verse; no evill of Affliction, Pain, or Pu­nishment, will he inflict on his Church, but he makes it first known to his Servants, and reveals (his Secret) [...], as Theodocio renders it & (as it may well be rendred,Sedh. saith Drusius) his Counsell; for the Hebrew word signifieth as well Counsel as Se­cret, (albeit most Expositors read Secret rather than Counsell). Not as if God revealed all, that he doth in Heaven, unto them; But it is to be understood of things done on Earth (saith Hie­rom). Nor yet is it to be understood of all things that God hath done in the World,Par. com. in loc. from the Creation (saith Pareus) but especially to be understood of Punishments inflicted, (as before was noted) the purpose and decree of God to punish a people for sin, is his Secret; and this he evermore revealeth. Thus, before he brought the Flood on the old World, he revealed his mind to Noah, Gen. 6.13. Before he sent Fire and Brimstone,Gen. 6.13. to consume the Cities in the plain, he revealed it to Abraham, and then to Lot, Gen. 18.17. & 19.12, 13.Gen. 18.17. & 19.12.13. Exod. 3.19. Jon. 1.2. & 4.10. Before he exe­cuted his Judgments on Pharaoh and his People, he revealed his mind to Moses and Aaron, Exod. 3.19. Before he would destroy Nineve, Jonah shall be acquainted with his mind, Jon. 1.2. and so for the sparing of it, cap. 4.10. It was God's usual man­ner to single these out, and acquaint them with what he was a­bout to do.

And yet it may not be thought, that this is the onely Secret that God reveals unto his Servants the Ministers; for there are other supernatural Secrets, such Secrets as no man can attain unto the Knowledge of, unlesse it be revealed unto him of God, such are those n [...]ysteries of Religion, 1 Tim. 3.16.1 Tim. 3.16. These God is pleased to make known unto his Servants, the Ministers of [Page 196]the New Testament,1 Cor. 2.12, 16. Interpreted and of these Secrets the Apostle speaketh, 1 Cor. 2.12. We have the Spirit of God, that we may freely know the things that are of God; And again ver. 16. Who hath known the mind of the Lord that he may instruct him? But we have the mind of Christ: as if he should have said, albeit no man can perfectly know the Counsels and mind of God,Estius in loc. yet God is plea­sed to reveal to us (that are his Ministers and Apostles) by his Spirit of Revelation, the mind of Christ in these matters; and so he removeth a tacite Objection, that might be made against their preaching of spiritual matters; If none know them, why do you preach of them? Yes, we know them, that we may make them known unto the Church of God. Before we ren­der you the Reason, it will not be amisse to answer a Scruple or two: It may be questioned,

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

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

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

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

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

Secondly, All that God is ple [...]sed to make known, is not made known to any one man, but so much of his Counsel as is fitting for him to know: the best know but in part. The Fa­miliarity that God had with Elisha was great, and yet the Shu­namite's losse was concealed from him, which he was not asha­med [Page 197]to consesse, 2 King. 4.27. Nathan was deceived,2 King. 4.27. 1 Sam. 7.3. in his approving of David's purpose to build God an House, 2 Sam. 7.3. the Spirit of Prophesy rests not alwaies on the Prophets.

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

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

One Reason, why God makes known his mind unto his Dressers, concerning his proceedings with his People,Reas. may be this; To maintain his Servants Honour and Dignity, and that the World may see in what credit and esteem they are with God, notwithstanding they are despised and contemned in the world. We are made (saith the Apostle) 1 Cor. 4.13.1 Cor. 4.13. Trap. in loc. as the filth of the World, or (as the Word may be rendred) the Sweepings of the World, or as the dirt that is scraped (saith a good Expositor) from off the Pavement thereof, (and we are the off scouring of all things to this day; The Dung-cart (saith another) that goes through the City, into which every one brings and casts his filth: But albeit they are thus in the World's eye, yet they are other­wise in God's; they are a sweet savour unto him. 1 Cor. 2.16. And God is pleased to give the World to understand, by this his dealing with them, that they are both of his Court and Councell.

Secondly, These Dressers are near to God, they are his Secre­taries, and evermore at his Elbow, (as we use to say of some Attendants upon great Personages,) they are his Chaplains in Ordinary and have more frequent converse with him than other [Page 198]men As the Lord liveth, 1 King. 18.15. before whom I stand (saith the Pro­phet Elijah to Obadiah, 1 King. 18.15. I call you not servants (saith our Saviour to his Disciples); for the servant indeed doth not alwayes know what the Master doth, but I have called you Friends, for all things that I have heard of my Father, Joh. 15.15. Haec pro a­micitiâ no­strâ non oc­cultavi. Tiber. John 21.20. Colos. 2.3. Amb. in Psal. 118. I have made known unto you: John 15.15. that is, all things requisite to your Salva­tion, I have imparted to you, as to my Friends. And Friends (as you know) will discover their secrets unto their Friends: yea, they are Bosome-Friends, as St. John was, who leaned upon Christ's breast, John 21.20. Now the bosome of Christ is the treasure of Wisdom, that wherein all the treasure of Wisdom and Knowledge lay hid: Those breasts (saith Ambrose) did John suck, those profound Mysteryes and Secrets wherewith his Writings are more enriched, than the Writings of any other of the Apostles (saith Beda). Had he not had that free accesse to Christ's breasts,Beda in Evang. Joh. he had not bin acquainted with those Secrets: Those hidden, and Heavenly Mysteryes, made known to him above the rest; he had out of the bosome of Jesus: So Gods Ministers, having more converse with God then other; and be­ing his Friends and bosome Friends; cannot but be acquainted with more of the mind, and will of God then others ordinarily are.

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

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

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

Use 2 You that are our Hearers, should be instructed and advised from hence to resort unto God's Ministers, and take counsel of [Page 200]them, and be directed by them in the things of God.

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

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

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

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

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

And hence it is, that some timerous Watchmen become Con­sonants, their people are as the Vowels, whose sound they follow. But this may not be. When the people would needs go up, Moses [Page 202]would not stirr a foot,Numb. 14.42. for that the Cloud stirred not; nor may we consent where the word warrants not. Should we approve your wicked wayes, and sinful undertakings, or not reprove them; Judgment would be never the further off from us nor you, but come on more swiftly: Hear a Story.

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

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

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

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

The manner of it intimated in that Adverb of Demonstration, or note of Observation; [...]. Behold, which calls for special regard: for whereever we find it (and we find it frequently in Scripture at least six hundred times, if some be not mistaken in the ac­count) it is ever placed, before matters of great weight and mo­ment, very good or very ill. Some resemble it to a Beacon set on a Hill, to give warning to the Country: It is like a Sea-mark (say others) to direct the sayler how to steer, and which way to [Page 203]direct his course, that he may safely arive at the harbour; Holy Bernard calls it Notam stelliferam; a starry-note; a note that doth point out some rare matter, like a Hand, or S [...]arr in the Margent of a Book, pointing and directing to some remarkable passage, and of great consequence; or, as the Starr which at the Birth of Christ stood over the House, and pointed to the wise men, where the Babe was: Others resemble it to John the Bap­tist, evermore the Van-currer of some excellent matter. It is used in three cases (principally), First, when some admirable thing, and of great note is presented to the Eye, as,Joh. 1.47, & 19, 5. John 1.47, & 19, 5. The strangest sight indeed that ever mortal Eye beheld! This is Ecce Indicantis, an Eye Ecce.

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

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

Great attention and regard is to be given to matters weighty, Doct. Deut. 32.1, 2. Deut. 32.1, 2. when Moses his Doctrine (weighty and winning) [Page 204] dropps as the Rain, and his speech distills as the dew, that it may soak and sink, and showres on the herbs, then both Heaven and Earth, Prov. 8.6, 8. must give ear and hearken: So, Prov. 8.6. I will speak of excellent things, &c. Therefore, hearken and give ear. In­deed all the words of Gods mouth are excellent (as Solomon in the same Chapter speaks) and highly to be regarded, but some things are of special concernment, which must especially be re­garded by us: And to things of that nature, we are in a special manner incited in Scripture, by two words especially; the one Initial, or in the beginning of a speech, which is this in my Text, Behold, the other final at the end of a saying or sentence, which is Selah; used frequently in the Psalms, albeit else no where, but once or twice in Habakkuck, Hab. 3.3, 9. Cap. 3.3, 9. But where-ever we read it, it requires a stay, stop, or pausing time to consider seri­ously on the foregoing matter; as if he should say, Mind that.

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

This is a point that is very useful, and may very well be press­ed; Ʋse 1 For it may be said of many Congregations, This is a people that come nigh me with their lips, but their hearts are farr from me; Or as St. Mathew hath it, Math. 13.15. This Peoples heart is waxen grosse, Isa. 29.13. Math. 13.15. and their ears are dull of hearing; There is a marvellous unaptnesse and untowardnesse in the very best, to at­tend to that which is of greatest concernment (and much more in the worst): that Judgment is upon many that is mentioned, Math. 13.13, 14. Great need we have of a Cynthius to pull us by the ears,Math. 13.13, 14. and awaken us: Many a drowsie Hearer sits before us, who (as singing-men use, to keep time by moving of the hand, so do these) seem to note every Observation with the nod­ding of the head: Or, if they be awake, it is at the relation of some matters of lesse moment. Erasmus hath a relation, De­umbrâ [Page 205]Asini, delivered out of Demosthenes the Oratour, who discoursing of matters serious, his Auditors fell most of them asleep: he to awake them, told them that he had a pretty Story for them. At which news, they suddenly started up: He tells them of a young man that hired an Asse to carry some Commodities for him from Athens to Megara, travel­ling in his journey in the heat of the Day, he couched under the Asse to take the benefit of his shadow; The Muletor who let him the Asse, denyed him that benefit, saying, that he lett him the Beast to bear his burthen, but he lett him not the shadow of the Beast; the young man replyed that he would have that bene­fit by his hiring: the difference was great, so that they grew from Words to Blows; And there, whilst all were gaping on De­mosthenes, the Oratour brake off his speech; The Auditory desi­red him to go on with his Story, that they might hear the issue: The Oratour answered them, See what wise People you are, I told you of wholesome and profitable Observations, and all that that while you were carelesse; and, now I tell you of trifles, of the shadow of an Asse, you are all very Attentive. Surely this was the Reason why the Prophet Esay personated a Ballad­singer, 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.

Ʋse 2 What care I so Christ be preached, let us seemingly be but as fools and Asses in your esteem,Phil. 1, 18. so we may cause you to attend and give regard to what is said. A cold People makes a cold Preacher; a dull Auditory, a dull Ministry: I might use many Motives to quicken your attentions, but (having spoken more largely of the poynt in another Text,) I intend not now to insist upon it; I shall onely commend unto you the practise of Con­stantine the Great, who (as Eusebius tells us) after long standing at a disputation concerning divine matters;Euseb. de vit. Canst. l. 4. c. 33. he was requested by those Divines that disputed before him, that he would be plea­sed to sit down, and take his ease; he answered, Nefas est habi­tis disputationibus de Deo, &c. he judged it to be an impious thing, whilst disputations concerning God were held, to sit [Page 206]down and hear negligently: What think you then of those that sit down to sleep,1 Sam. 3.3. and settle them to sloath? Good Samu­ell may sometimes be overtaken with a slumbering fit, but he is soon awaked. The Ears of them that hear shall hearken, saith the Prophet Isa. 32.3. and Act. 16.14.Isa. 32.3. Act. 16.14. God opened the heart of Lydia, and she attended on what was spoken, and till God do the one, we shall never do the other. But I shall carry this Poynt no further: Now more Particularly.

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

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

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

And this is commended in the Servants of God, who have laid to heart the sins of others (as well as their own), so as to be deeply affected therewith:1. Ezra. 9.2,—6. Isa 16.9. & 24.16. Jer. 9 1. & 4.19. & 13.17. Rom. 9 2. Phil. 3.18. 2 Cor. 2.4. So did Lot with the sins of the Sodo­mites, 2 Pet. 2.8. he vexed and grieved to see God to be dis­honoured by them; what he beheld with his Eye, and what he beheld with his Ear, that he beheld with his Soul, and was not regardlesse of it: So David, read Psal. 44.15, 16. & 69.9. & 119.53, 136. So Hezekiah, 2 King. 19.1. So Ezra, cap. 9.2,—6. So Jeremiah, 9.1. & 4.19. & 13.17. So Paul Rom. 9.2. Phil. 3.18. & 2 Cor. 2.4. with many tears, and much anguish of heart, he wrote to the Corinthians about the [Page 207]incestuous Person, whom they connived at: And our blessed Saviour himself, Luk. 19.41.Luk. 19.41. Whe have but two clear Records in Scripture of Christ's weeping, and both in respect of Sinne, Joh. 11.39. & Luk. 19.41. and that was for the sins of us, not for his own, for he had none.

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

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

Thirdly, In regard of our selves; For if we be regardlesse of sin, when we see it or hear it we are in danger to be infected by it: However, it doth enfeoffe us in the sin,1 Cor. 5.2. (as the Corinthians for not mourning for that Incest committed,) and not onely so, [Page 208]bu [...] in the Punishment too,Ezek. 9. Ezek. 9. but if we grieve, it is a Testimony of our Love to God; Love to Man; and Love to our own Souls.

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

Use 2 Let us not be like the Devill, but, contrary to him, and grieve for that which he takes pleasure in; let us take God's Cause to heart, and mourn for the sins of the times, whereby God is so highly dishonoured: which way can you cast your eyes, but you shall have sufficient matter administred unto you of grief and sorrow? Who can walk the streets and not hear a thousand Oaths and Curses in a day, (especially in some Market, or on some Fair)? Who can come into a shop, and not find lying, cousenage, and deceit there? (that is as the Foreman of the shop, and hath the chief hand in putting off bad Ware:) Whither can you come and not behold Pride and Vanity upon the Heads and Backs of all sorts,Psal. 119.53. and Sexes? Psal. 119.53. Horrour hath taken hold upon me, because of the wicked that forsake thy Law (saith David); and yet more, Rivers of tears run down mine eyes be­cause they keep not thy Law ver. 136.Ver. 136. which, however some of the Ancient, (as Hilary, Ambrose, Angustine) yea, and some of our Modern Writers likewise, understand it to be spoken of [Page 209] his own eyes, in regard of the transgression of them, and their of­fence; yet it is generally understood, and ordinarily referred to Men, because they keep not God's Law, but break it daily. A Law, so righteous, holy, and good, and the Law of so great and gracious a God; this opened the fluces of his eyes, and sent forth a swift Current of Tears. What would he have done (think you) had he lived in these daies; to have heard our Oaths and Blasphemies, and beheld our sinful and wicked con­versation? Surely, he would have wept an Ocean. Our Times call for, not only a David's Eye, but a Jeremiah's Head, to weep day and night for the wickednesse thereof: Old men contemn God; Young men provoak God; All men offend God; yet few or none are affected in the Cause of God. Com­plaining times (indeed) these are, the Poor complain of the Rich, that they are too cruel; The Rich, of the Poor, that they are unthankful: The Buyer complains of the Seller, that he is deceitful; the Seller of the Buyer, that he is unconscionable: The Borrower of the Lend [...]r, that he is uncharitable; the Len­der of the Borrower, that he is forgetful. Thus one complains of another, whilst God complains of all; yet we can hear his complaints without remorse; may more, we can be merry when he mourns and grieves. It was once sad to see in Israel at once, a weeping Saviour, and a deriding City, Luk. 19.41. How is it now (think you) to hear a God complaining,Luke 19.41. and a Nation mocking and persisting in sin, Have you no regard, all you that passe by, Lam. 1.12. albeit all passe by with a regardlesse eye, and will not Behold, yet those that stand betwixt the Porch and the Altar should have regard.Lamen [...]. [...].12. It is to the Dresser that the Vinitor doth addresse himself, and make his grievance known, as you find in my Text, [Then said He to the Dresser, Behold,] What the grievance is that must be beheld, is in the next place to be considered.

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

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

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

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

And find none. Text.

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

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

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

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

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

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

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

Reas. 1 Sinful Omissions are not to be looked upon as bare Negations and Privations, but as breaches of a Positive Law, which com­mands the contrary: we are not only commanded by God, to abstain from evil, but commanded to do good; Every Nega­tive includeth the Affirmative, as every Affirmative doth the Negative; This evidently appears, by that Exposition which our Saviour gives of the Law, Math. 5.37. &c.Mat. 5.37. So that there is the like Reason, of not doing good, and of doing evil; either way, the Law is transgressed; and against the one,Deut. 27.26. as well as the other, the curse is denounced, Deut. 27. vers. 26. The breach [Page 212]of the Negative brings Death; and want of Obedience to the Affirmative, excludes from Life.

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

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

There are many that please themselves with a kind of Nega­tive Divinity, Use. who may be awakened by this Doctrine: A company of simple Ideots there are, who blesse themselves in their harmlesse life, they do no man any wrong; they cannot be [Page 213]taxed with any grosse crime,Luke 18.11. they are no Extortioners, Ʋnjust, Adulterous, &c. And it were to be wished, that more amongst us could say so; and that there were more civil righteousnesse and honesty amongst men, than is. Athanasius sometimes wished that there were more Hypocrites in the Church, in regard that publique sins were more infections and offensive; So say I, in this Case: But yet, let such Negative men know, that all this they say is not enough,Isa. 1.16.17. Psal. 34.14. Rom. 20.9. Luke 16.15. Mat. 5.20. nor will it bring them to Heaven. Ceasing from evil is but one step thither, doing of good is the other, which must necessarily follow, if thou expectest Salvation. That Pharisee (whose outside onely had a fair shew, his inside being full of filthinesse) sounded the Trumpet of his own praise, not onely for the Omissions-of evil, but also for the doing of good Luke 16.15. whose righteousnesse if we exceed not, we cannot enter into the Kingdom of Heaven, Math. 5.20.

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

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

As we are slow-Faith's in believeing; so we are slow Bellies in doing; Our faylings in those duties of Piety Justice,Tit. 1.12, 13. Tit. 2.11. and Chari­ty, (which they that have learned Christ, are taught by his saving grace) are too too gross and pal pable; our Prayers are full of cold­nesse, Zeal is wanting; our Hearing full of dullnesse, Attenti­on [Page 214]is wanting; our converse with others, full of unprofitable­nesse; Love and Charity is wanting: and yet few lay to heart, their saylings in these things (and the like) as they ought. It may be, if they fall into some grosse sin, Swearing, Lying, &c. they seem to be humbled for it, but Omissions of Duties are looked upon with a regardlesse eye: And there may be some Reasons rendred of it, amongst others these.

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

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

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

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

First, There is both more Virtue and Vice practised in Af­firmatives, then in Negatives;Mat. 3.10. Mat. [...].19. It is more good to do good, then not to do evil; and more evil to do evil, then not to do good; Albeit both the Tree that brings forth evil Fruit, and [Page 215]that which brings forth no fruit, shall be cut down, and cast in­to the fire.

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

Thirdly, Sins of Omission do exceedingly grieve the Spirit of God, and quench it in us; thence it is,1 Thes. 5.19, 20. that the Apostle having charged the Thessalouians not to quench the spirit, (neither in themselves nor others,) adds immediately, Despise not prophesy­sing, 1 Thes. 5.19, 20. Now it is despised, (not onely when it is openly contemned, but) when it is neglected, and not atten­ded unto. So Israel grieved, (yea vexed) Gods blessed spirit in not hearkening unto his voyce, nor regarding his wonders,Psal. 95.10. Psal. 95.10. Fire (we know) may be quenched, as well by ta­king away the fewel, as by casting on water; So may the Spirit of God, as well by neglecting of the Ordinances, as by falling into other finful courses. Besides, Omissions challenge the Power of Sanctification in us: Were we sanctified throughout [Page 216]by the spirit of God, we would make as much conscience to do what God requires, as to forbear the practise of that evil he for­bids.

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

Use 3 And for time to come, let us all be shy and wary how we omit the doing of any Duty required, either in Publique or in Private:Heb. 13.16. To do good, and distribute, forget not, (saith the Apostle), Heb. 13.16. So to hear, pray, &c. forget not. It is a sin to omit our Duty; more to omit it willingly; but most horrible to do the contrary: It is not enough that thou art not an ill man, by sins of Commission against the Negative Commandements of God, but thou must shew thy self a good man, by thy confor­mity to Gods Affirmative precepts: And as thou desirest not onely to escape the Damnation of Hell, but to obtain the Glory of Heaven; So it is requisite that thou beest not onely careful to avoid those sins, which subject thee to the former, but that thou also dost those Duties, and embracest those Virtues whereby thou mayest be fitted and advanced to the latter. Say not, be­cause I am not thus or thus, therefore I am as I ought to be, it is too poor a Counter, to be layd in so high a place: Suppose that no man can condemn thee for evil, yet unlesse God and thine own conscience commend thee for good that thou hast done, thou art far from God's Kingdom. It is not enough for the Minister to say, I have not seduced this People, nor led [Page 217]them out of the way; if he hath not instructed them in the right way wherein they should walk: Nor for the Magistrate to say, I never wronged the Poor, nor condemned the Innocent; un­lesse he can say with Job, I have stood up for them, and pleaded their Cause. Nor may the Landlord blesse himself in this, that he did never wring nor gripe the bowels of his Tenants, if he hath not succoured and protected them. Let him that stole, steal no more, (saith the Apostle;) Ephes. 4.28. but,Eph. 4.28. Is that enough? No, Let him labour with his hands the thing that is good, that he may have to give to him that needeth. Vers. 25. And so for the Ly­ar; let him not only cast off lying, but also speak the Truth unto his Neighbour, Eph. 4.25. and so of every other; Let the wick­ed not only forsake his wicked wayes, Isa. 55.7. but likewise turn into the wayes of Righteousnesse, Isa. 55.7. In a word, let all labour to have Job's Letters of Commendation, which he carryed from God to the World; which did run in this Tenour,Job 1.1. He feared God, and eschewed evil; and remember the Point delivered, that, Barrennesse in a Figg-Tree layes guilt enough upon it, and is sufficient to expose it to the Axe and Fire. Omission of Dyer, brings diseases which cause death; So Omission of Du­ties, brings damnation to the Soul.

Vse 4 As for those who are so farfrom being fruitful in good, that they are fruitful in evil, bearing naught else, but rotten, stinking, and unsavory fruit, we shall not need to read to you their Doom, He that runs, may read it. Hab. 2.2. If barrennesse in good be so full of guilt, and so displeasing unto God; what think you will be­come of such Trees,Deut. 32.32. Psal. 58.2. Psal. 26.10. Prov. 9.10. Acts 7.15. 2 Pet. 2.14. Rom. 3.13, 14. Psal. 10.7. Luke 16.22. Psal. 14.4. as from the root of a filthy and fleshly heart, bring forth, like the Vines of Sodom and Gomorrah, Fruit as bitter as Gall? whose hearts within them imagine mischief, whose hands without them exercise cruelty upon the Earth; whose feet run to evil, and are swift to shed blood; whose ears are uncircumsised, eyes full of Adultery, and cannot cease to sin; whose throats are open Sepulchers, whose tongues are used to deceit, under whose lips the poyson of Asps, and whose mouthes are full of cursing and bitternesse? Shall Dives be damned that would not vouchsafe crums to hungry Lazarus; what will be­come of those (then) that eat up the Poor as Bread, and grind their faces? Must they go Captive with the first, that are not [Page 218]sorry for the affliction of Joseph; Amos 6.6, 7. whither shall be led and carryed, that have caused the affliction of Joseph? If he was bound hand and foot, who prosecuted his own right with extrea­mity against his fellow-servant;Math. 18.33. whither shall they be cast that labour the unjust vexation of men, pretending title to that whereunto they have no colour of right? If they that did but Build, and Plant, and Marry, and give in Marriage (things law­ful in themselves) were swept away with the Universal flood; whither shall the Tempest of God's fury carry them that blas­pheme his Name, persecute his Messengers, contemn his Ordi­nances, & wallow in all manner of Voluptuousness? If they shall be sentenced that visited not Christ in Prison, &c. what will be­come of those that cast him into Prison? pulled the meat out of his mouth, &c? These things I will leave to your serious considerations, and proceed to speak of the Aggravations of the fault: First, from the Time affoarded to it for bearing Fruit [These three years]. Secondly, from the means that had bin taken with it, that it might be fruitful; implyed in these words, [I come seeking fruit on this Figg-Tree.]

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

Doct. Circumstances of a sin give Aggravations to it.

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

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

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

This is a Point might be made good Use of.Vse. We are not to judge of our sins by the substance onely, but weigh the Cir­cumstances likewise with them in the ballance of the Sanctuary; and bring them into our account with the other; that our Re­pentance and Humiliation for them may be Answerable: But I [Page 219]shall leave it to your own Meditations, and come to the Parti­culars: we begin with the Time, [...].

These three years.]

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

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

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

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

A second coming to look for Fruit on that Figg-Tree, was in the second year of his Ministery, of which we read, John 5.1,—9.Joh. 5.1, —9. and then he wrought that Miracle in healing of a Cripple who [Page 220]lay at the Poole, having had an Infirmity eight and thirty years, for which the Jews cavil at Him, and persecute Him.

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

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

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