The Barren Tree, Sermon
THE BARREN TREE.
LVKE. Cap. 13. Verſ. 7.
Then ſaid hee to the Dreſſer of his Vineyard; Behold, theſe three yeares I come ſeeking fruit on this Fig-tree, and find none: cut it downe, why cumbreth it the ground?
NEwes is brought to Chriſt, of a certaine Iudgement, which was not more Pilates, then Gods, vponupon ſome Galileans; who, while they were ſacrificing, were ſacrificed; their blood being mingled with the blood of the beaſts, on the ſame altar. Leſt this ſhould be wholly attributed to Pilates crueltie, without due reſpect had of the omnipotent Iuſtice, hee ſamples it with another; of eighteene men miſcarrying by the fall of a Tower. No Pilate threw downe this, here was no humane Executioner: the matter of their death was morter and ſtones; theſe bad no purpoſe to kill them. This therefore, muſt bee an inuiſible hand, working by an inſenſible creature: the Iuſtrument may bee diuers, the Iudge is the ſame.
Now, Poena paucorum, terror omnium: as an exhalation drawne from the earth, fired and ſent backe againe to the earth, ſmites onelyonly one place, but terrifieth the whole countrey. So their ruines ſhould be our terrours; let them teach vsus, that they may not touch vsus. They are hitherto but like Moſes his Rodde turned into a Serpent: not into a Beare or Lyon, leſt it ſhould hauehave deuoured Pharaoh: but into a Serpent, that hee might be more afraid then hurt. It is Gods ſpeciall fauour to vsus, that others bee made examples for vsus, and not wee made examples for others. Nothing could teach them, let them teach vsus.
Of theſe fearefull Inſtances our Sauiour makes this vſe; ſetting downe a peremptory concluſion: Vel poenitendum, vel pereundum: Except yee repent, yee ſhall all likewiſe periſh. Such vengeance is no way to bee auoyded, but by repentance. But here the Iewes might flatter themſelues; If wee be greater ſinners then they, how comes it to paſſe that wee ſpeed better then they? To this ſilent obiection, Chriſt makes an Apologicall anſwere, verſe 6. You are not ſpared becauſe you are more righteous, but becauſe God to you is more gracious. You deſerue ſuch or ſorer Iudgements; and the reaſon of this impunitie is not to bee looked for in your innocence, but in the Lordes patience: nor becauſe you are not worſe to him, but becauſe hee is better to you: who offers you ſpace and grace to amend, if (at leaſt) at laſt you will bring foorth the fruites of Repentance.
There be ſome termes in the Text; (as that the Vineyard is the Church, eueryevery Chriſtian a Fig-tree, God the Owner, eueryevery Paſtor a Dreſſer:) wherein your vnderſtandings may well preuent my diſcourſe: theſe known and familiar things I take as granted of all hands.
It is a Parable, therefore not to bee forced eueryevery way, nor made to warrant a concluſion which the Author neuer meant. This were, when it offers vsus the company a myle, to compell it to goe with vsus twaine: or to make Chriſtes Meſſenger ſpeake our errand. Such is the trade of Rome; what their owne policie hath made neceſſarie, they will teach God to make good: this is to picke darkneſſe out of the Sunne. No. Verificatur in ſenſu ſuo. like a good creature, it does onelyonly that it was made for. A Parable is not like a Looking-glaſſe, to repreſent all formes and faces: but a well drawne Picture, to remonſtrate that perſon whereof it is a counterfeit. It is like a knife, with the haft it cutts not, with the backe it cuts not, it cuts with the edge. A Candle is made to light vsus, not to heate vsus: a Stoue is made to heate vsus, not to light vsus: if this Parable, like the Sunne, may giuegive both light and heate; the more profitable, the more acceptable.
Then ſayd hee to the Dreſſer, The Diſtribution.&c. That part of it, to which I limit my preſent Diſcourſe, deliuers it ſelfe to vsus in theſe foure paſſages.
A
Conſultation; Then ſayd hee to the Dreſser of his Vineyard.
Complaint. Behold, theſe three yeeres I come ſeeking fruit on this Fig-tree, and find none.
Sentence; Cut it downe.
Reaſon; Why cumbers it the ground?
The Conſultation. Then ſaid he vntounto, &c.
Dixit, non percuſsit: hee ſpake, hee ſtroke not: hee might hauehave ſpared words, and begunne with wounds. The Tree had rather deſerued the Axe and Fire, then a Conſultation of recouery. How eaſily would man hauehave reiected his hopeleſſe brother? as when a piece of clay will not worke to his minde, the Potter throwes it away: or wee caſt fouie ragges to the dung-hill, little thinking that they may become white paper. But with God, Verba antecedunt verbera; hee will bee heard before hee bee felt. Our firſt Parents, when they had ſinned, Vocem andiuerunt, Heard the voyce of God: Geneſ. 3.8.Hee reaſoned with them, before he condemned them. If the fathers word can correct the child, hee will let the rod alone. Wicked men vſe the ſudden Arguments of ſteele and yron; as Ioah diſcourſed with Amaſa, in the fift ribbe, 2 Sam. 20.10. 1 Kings 22.24.they ſpeake Daggers poynts. So Zedekiah diſputed with the Prophet, a word and a blow; yea, a blow without a word: he ſtrucke him firſt, and ſpoke to him afterwards. God deales otherwiſe; Behold, I ſtand at the doore, Reuel. 3.20.and knocke: hee knockes at the doore, does not preſently breake it open. Hee giues vsus warning of his Iudgements, that gaue him no warning of our ſinnes. Why doeth hee thus? That wee might ſee our miſerable eſtate, and fall to timely deprecation: that ſo puniſhing our ſelues, wee might ſaue him a labour.
Dixit, non deſtinauit: as if the Lord would double and repeat his thoughts, before hee decreed it to irreuocable ruine. A diuine preſident of moderation! If he that cannot tranſgreſſe in his wrath, nor exceed in his Iuſtice, will yet Conſulere amicum, aduiſe with his friend: how ought fraile man to ſuſpend his furious purpoſes to mature deliberation? It is too common with vsus, to attempt dangerous and deſperate actions, without further counſell then our owne greene thoughts. So Anger is made a Solicitor, Paſsion a Iudge, and Raſhneſſe an Executioner. The wiſe man firſt conſiders, then ſpeakes or does: the mad man firſt ſpeakes or does, and then conſiders. Which driues him on neceſſitie to play the after-game; with ſhame and ſorrow to recouer his former eſtate, or giuegive it loſt for euer. O holy deliberation, whither art thou fled? Dauids Harpe did caſt the euill ſpirit out, this would keepe him from euer comming in. It is a Porter at the Gate of Gods ſpirituall Temple, Man; that would be as ſure to keepe out his enemies, as Dauid would hauehave bin ready to let in his friends. How many deſperate precipices of ſin would be preuented, were this Rule remembred; Conſule Cultorem? For matter of eſtate, we are counſelled by the Lawyer: for health of body, aduiſed by the Phyſician: we truſt the Pilot to ſteere our courſe by Sea, the Suruey or to mete out our Land: but for the ſoule let it be as barren as this Fig-tree, we take no counſell of the Gardiner. Doe worldlings conſult the Preacher, concerning their vſurious trade before they vndertake it? Doe Gallants aduiſe with him, before they meet in Aceldama, the field of blood? O that they would admit an anſwere from ſuch a friend, before they giuegive an anſwere to ſuch an enemy.
Dixit Vinitori. Such is the honour God doth his Miniſters, to acquaint them with his owne purpoſes. Surely, Amos 3.7.the Lord will do nothing, but he firſt reuealeth it to his ſeruants, the Prophets. Nothing; which may conduce to the office of their Miniſtery, and the good of his Church. Luke 8.10.To you it is giuen to know the myſteries of the kingdome of Heauen. To you, not to the world, they hauehave no ſuch reuelation. It is giuen, it's none of your inheritance, you were not borne to it. To knowe Myſteries, Sapere alta, not common things. Of the kingdome (not ſecular; ſuch myſteries are for the knowledge of Statizing Ieſuites; but) of heauen. Gen. 18.17.Shall I hide from Abraham the thing that I mean to do? The matter concerned Sodome, not Abraham: yet was it reuealed to Abraham, not to Sodome. But doth God need any mans counſell? Rom. 11.34.Who hath at any time beene his Counſeller? Will the Potter take aduice of his pots? No; when Chriſt asked Philip where ſupply of bread might bee had for the multitude; This hee ſaid to prooue him: Iohn 6.6.for he himſelfe knew what he would doe. His queſtions are not his, but our ſatisfactions. Thus doth hee credit his owne Ordinance, teaching the world how to eſteeme of them whom himſelfe ſo ſingularly honors. How poore a place ſoeuer they finde in mens thoughts, the King of heauen and earth cals them to his counſel. Priest, Numb. 17.was a title whereof the Princes of Iſrael were ambitious: they would not, eueryevery man hauehave written his name on his rod, but in hope that this Dignitie might fall to his lot. Now, is the Miniſtery of the Goſpell inferiour to that of the Lawe? Was the ſeruice of death more glorious then the ſeruice of life, and ſaluation? If the Euangelicall Couenant bee better, is the Miniſtration worſe? The Sonnes of the great thinke ſcorne of ſuch an imployment: what they held an honor, theſe count a diſparagement: In one and the ſame ſubiect meets their ambition and our ſcorne. It is ill when the Figge-tree ſhall deſpiſe the Dreſſer, but it would bee farre worſe if the Dreſſer ſhould deſpiſe the Fig-tree.
To the Dreſſer. This is the whole Congregation of his Miniſters, to whom he hath committed the culture of his Vineyard: all which, by an Enallage numeri, are ſumm'd vp in one Dreſſer. Actes 4.32.1. Quia Cor vnum, becauſe they hauehave all one heart. Epheſ. 4.12.2. Quia officium vnum; all their labours meet in that one common terme; the edification of the Body of Chriſt. 3. It is vſuall to name one proceteris, for all the reſt. Peter ſayes, Though I ſhould die with thee, I will not denie thee. Math. 26.35.Did Peter onelyonly promiſe this? No, but So ſayd likewiſe the reſt of the Diſciples. Had not this been a Parable, I neuer found a place of more probable colour for the high Prieſt of Rome to chalenge his vniuerſall Supremacy by. But ſurely, he will neuer dreſſe Chriſtes Vineyard, as it ought, vnleſſe in a Parable. Nay, would his Inſtruments forbeare to ſowe it with brambles, to manure it with blood, and to caſt Nabaoth out of his own vineyard, it were ſomewhat. But let them paſſe! When the Spirit wrote to a whole Church, he inſcribes his Epiſtle vnderunder one particular name, Reuel. 2. & 3.Angelo Eccleſiae, to the Angell of the Church.
To the Dreſſer. Dreſsing implies labour and heedfulneeſſe. I might here touch vponupon the Miniſters diligence, that Chriſts Vineyard neuer lie rude and vnpoliſhd through his default. But this age will looke to that well enough: neuer did the Egyptians call ſo faſt vponupon the Iſraelites for making of Brickes, as the people call on vsus for making of Sermons: & our allowance of materials is much alike. They think it recompenſe bountifull enough to praiſe our paines; as if wee could liue like Camelions, vponupon the ſubtill ayre of Commendations. So they ſerue vsus as Carriers do their Horſes; lay heauy burdens vponupon their duplicate page duplicate page backes, and then hang belles at their eares to make them muſicke. But be our reward little or much, God forbid we ſhould ſlacke dreſſing the Vineyard of Ieſus Chriſt.
To the Dreſſer. Why to him? Vt intercederet that he might pleade for the Tree. So vnwilling is God to deſtroy, that hee would hauehave vsus manacle his hands with our prayers: he would bee intreated to forbeare. Exod. 32.7.Goe thy wayes downe, for the people which thou broughteſt out of Egypt, hauehave corrupted themſelues. Why this to Moſes? That hee might pray for them. He that meant to ſpare them in mercy, meant withall that Moſes ſhould bee beholden to him for that merciemercy. And Moſes indeed chargeth the Lord, ſets vponupon him with ſo holy a violence, that as if his prayers could vincere inuincibilem, he heares, Let me alone. O that eueryevery Vine-dreſſer were full of this gracious affection to the trees vnderunder his charge: yea, who feares God, and in ſome meaſure hath it not? The people forgot Moſes, Moſes remembers the people: they could be merry and happy without him, he would not be happy without them. Men robbe vsus of our meanes, lode vsus with reproches: all our reuenge is to ſolicite heauen for them by our ſupplications: they ſue vsus, wee ſue for them: they impoueriſh our temporall condition, wee pray for their eternall ſaluation. Wee could neuer hope for good to our ſelues, if wee ſhould not returne them this good for their euill.
Corah had drawne a multitude to rebell againſt Moſes and Aaron, Numb. 16.22.Moſes and Aaron pray for their rebels. They were worthy of death, and they had it; yet would theſe mercifull Leaders hauehave preuented it: refuſing to buy their owne peace with the loſſe of ſuch enemies. Yea, they are ſo farre from caruing their owne iuſt reuenge, that they would not hauehave the Lord to reuenge for them. Let vsus fill our hearts with this great Example: the people riſe vp againſt their Paſtors, the Paſtors fall on their faces for the people. Certainly, if God had not meant to heare vsus, he would neuer inuite vsus to pray. But as it pleaſeth Him to make vsus His mouth to you; ſo alſo, your mouth to Him: both to tell you what He doth ſay, and to returne Him what you ſhould ſay; to preach againſt your ſinns; to pray for your ſoules. Doe you heare vsus pleade for Chriſt, for Chriſt heares vsus plead for you. Indeed, wee are men of polluted lippes and liues: but as Gods power is not ſtraitned through our weakneſſe, ſo, nor is his mercy leſſened through our vnworthineſſe. Therefore as Paul had his, Vae mihi ſi non praedicauero; Woe vntounto mee, if I Preach not: So Moſes, in effect, had his Vae mihi, ſi non interceſſero, woe vntounto me, if I pray not: God forbid I ſhould ceaſe praying for you. But as all our Preaching can work no good vponupon you, but through the holy Ghoſt: ſo all our Praying can bring no good to you, but through Ieſus Chriſt. Wee pray for you, forget not you to pray for vsus. Indeed, weake ones pray with vsus, malicious ones pray againſt vsus, couetous ones prey vponupon vsus, fewe pray for vsus. We intreat for you, do you intreat for vsus; and that onelyonly Mediator betwixt God and man plead for vsus all.
The Complaint. Behold I come, &c.
This hath in it two paſſages.
His
Acceſſe. Behold, theſe three yeares, &c.
Succeſſe. I find none.
Firſt, the Acceſſe.
Behold. Ecce is here a note of complaint. Hee that can thunder downe ſinne with vengeance, raines on it ſhowres of complaint. Behold the Tree; he might in a moment hauehave put it paſt beholding, by throwing it into the infernall furnace. Why doth he complain, that can compell? Habet in manu potentiam, in corde patientiam: there is power in his hand, but patience in his heart. To do Iuſtice, we (after a ſort) conſtraine him: but his delight is to be mercifull.
He complaines. All complain of loſt labors: the Shepheard after all his vigilance, complaines of ſtragling Lambes: the Gardiner after all his diligence, of withering Plants: the Husbandman after all his toyle, of leane Fields, and thin Harueſts: Merchants after many aduentures, of Wrackes and Pyracies: Tradeſmen of bad debtors, and ſcarcitie of monies: Lawyers complaine of few Clients, and Diuines of fewer Conuerts. Thus wee complaine one of another: but God hath iuſt cauſe to complaine of vsus all.
Well, if the Lord complaine of Sinne, let not vsus make our ſelues merry with it. Like Sampſon, it may make vsus ſport for a while, but will at laſt pull downe the houſe vponupon our heads. Cant. 2.12.The voyce of the Turtle is (not) heard in our Land. Vox Turturis, vox gementis. True penitents bee more rare then Turtles. The voyce of the Sparrow wee heare, chirping luſt: of the Night-bird, buzzing ignorance: the voyce of the Scriech-owle, croaking blaſphemy: of the Popiniay, gawdy pride: the voyce of the Kite and Cormorant, couetouſneſſe and oppreſſion: theſe, and other Birdes of that wing bee common. But, Non audita eſt vox Turturis: who mournes for the ſinne of the time, and longs to bee freed from the time of ſinne? It was an vnhappy ſpectacle in Iſrael, to ſee at once, Lachrymantem Dominum, and ridentem populum: a weeping Sauiour, and deriding ſinners. We complaine of our croſſes and loſſes, wee complaine of our maladies, of our iniuries, enemies, miſeries: the Lord open our eyes, and ſoften our hearts, to ſee and feele the cauſe of all, and to complaine of our ſinnes.
I come. The Lord had often ſent before, now he came himſelfe; euen by his perſonall preſence, accepting our nature. The Sonne of God that made vsus the Sonnes of men, became the Sonne of man, to make vsus the Sons of God. Hee came voluntarily: we come into the world, not by our owne wills, but by the will of our parents; Chriſt came by his owne will. He came not for his owne benefit, but ours. What profit doth the Sunne receiue by our looking on him? Wee are the better for his light, not hee for our ſight. A ſhower of raine that waters the earth, gets nothing to it ſelfe; the earth fares the better for it. He came for our fruites: theſe cannot enrich him: Pſalm. 16.Lord, our well-doing extendeth not to thee.
Neuer came ſuch an Inhabitant to our Countrey, as Ieſus. Had God graunted men the libertie to beg of him what they would, and hauehave it; they durſt not hauehave beene ſo bold as to aske his onelyonly Sonne. When the King giues a free conceſſion to his ſubiect, to make choiſe of his owne ſute, without deniall; he will not bee ſo impudent as to beg the Prince. Let vsus entertaine him well, wee fare the better for him: the profit of our redemption bleſſeth all the reſt vntounto vsus. Farre bee it from vsus to welcome him with ſcandals, with blaſphemies, and neglect. Hee may then reply, as Abſolon to Huſhai, 2 Sam. 16.17.Is this thy kindnes to thy friend? No, you ſay, we make much of him, hold him in the higheſt regard, truſt him with our whole ſaluation. But knowe, Chriſt fares not the better for thy Faith, but for thy Charity. Faith is a beggerly receiuer, Charitie is a rich giuer. Thy Faith is a hand that takes ſomething from him, to enrich thy ſelfe: thy Charitie is a hand that giues ſome thing to him, in his diſtreſſed members. Indeed Chriſt is the ſubiect of all tongues, but he is not the obiect of all hearts. The Schoole diſputes of him, the Pulpit preaches of him, Profeſſion talks of him, Profane men ſweare by him, few louelove him, few ſerue him. He is come, let him bee made welcome, by ſetting our beſt cheere, and choyceſt fruites before him. Whom ſhould we entertaine, if not our Sauiour?
Seeking. But, did not Hee know before? What need hee ſeeke, that hath found? Hee that vnderſtands our thoughts long before they are borne, cannot be neſcious of our workes when they are done. My anſwere ſhall bee ſhort: the Lords Quaerit, is a Requirit: hee doth not ſeeke a thing that is hid from him, but requires a debt that is due vntounto him.
Seeking. This is no rare, but a continued act. It is not Veni, I came: Hee came vntounto his owne, &c. Nor a Venturus ſum; Iohn 1.11.Yet a little while, Reuel. 22.and I will come. But foreign: as Reuel. 3.20. S to pulſans, I ſtand knocking: ſo here, Venio querens, I come ſeeking. Hee ſeekes continually: will you heare how long?
Theſe three yeares: Much time hath beene ſpent about the Interpretation of this time; how it is appliable to the Iewiſh Synagogue, to whom it was immediatly referred. I find no great difference among Expoſitors, ſauing onelyonly in their tearmes. Some by the firſt yeare vnderſtand the time before the Captiuitie; by the ſecond, their returne to Iury; by the laſt, the comming of Chriſt. Some by the firſt yeare, conceiue the Lawe giuen by Moſes: By the ſecond, the Propheticall atteſtations: by the third, the grace of our Lord Ieſus. Some reſolue it thus; the firſt yeare was the time of Circumciſion, from Abraham to Moſes: the next, the Leuitical Law from Moſes to Chriſt: the laſt is the yeare of Saluation by the Meſsias. Others vnderſtand the firſt yeare to bee of the Patriarchs, the middle yeare of the Iudges, the third of the Kings. After all this hee was intreated to forbeare it a fourth yeare, till it was inſtructed by the Apoſtles: and then being found fruitleſſe, it was cut downe by the Romanes. But I rather take a definite number to be put for an indefinite: three yeares is time long enough to wait for the proofe of a tree: ſuch a proportionable expectation had the Lord for that Church. If literally you would hauehave it, I take this to bee the probableſt expoſition. Theſe three yeares were the very three yeares of his Preaching, healing diſeaſes, caſting out Deuils, working Miracles before their faces. The other yeare which he added, was the time while the Apoſtles offer'd them the Goſpel of ſaluation. Whereof the refuſers were cut downe, the accepters were ſaued.
He hath likewiſe waited for the Church of Chriſtianity three yeares; that is, three reuolutions of Ages, thrice fiue hundred yeres. Or he hath tarried the leaſure of the whole world three yeares: the firſt yeare, vnderunder nature: the ſecond, vnderunder the Law: the third, vnderunder Grace: the fourth is now a paſſing, and who knowes how farre it is ſpent?
Or to apply it to our ſelues, theſe three yeares of our viſitation, hath beene ſo many ſcores of yeares. Conceiue the formoſt to be in the dayes of King Edward 6. who purged the gold from the ruſt and droſſe of Superſtition, Ignorance, and Cuſſenage, which it had contracted. The Sunne beganne to ſhine out in his bright luſtre: the Lord came ſeeking our fruits; but not finding them anſwerable to his expectation, nor worthy of the glorious Goſpell: hee drewe another cloud ouer our Sunne: teaching vsus better to value that heauenly Manna, wherewith we were ſo ſuddenly growne wanton. The ſecond yeare, vnderunder Queene Elizabeth, of ſo bleſſed memory: that Royall nurſe, vponupon whoſe Boſome the Church of God leaned to take her reſt. Shee did againe vindicate this Vineyard, which had ſo long lyen among Fryars and Monkes, that it had all-moſt quite forgotten the language of Canaan: Shee taught it a new to ſpeake the Dialect of the Holy Ghoſt. When that Gracious Queene was taken from a Crowne of gold to a Diadem of glory, then began our third yeare; wherein our preſent Soueraigne was ſent; Digniſsimus Regno, ſi non natus ad Regnum: vnderunder whom we know not, whether our Truth or Peace bee more. OnelyOnly let vsus bleſſe him, and bleſſe God for him, that we may all be bleſſed in him. Thus farre we may ſay of our Land, as Syluius did of Rhodes; Semper in Sole ſita eſt: the bright reflection of the Goſpell compaſſeth vsus round about. Now he comes this third yeare ſeeking our fruites: which when we conſider, wee can ſay no more but Miſerere Deus; Lord bee mercifull to vsus: for neuer were ſuch bleſſings requited with ſuch vnthankefulneſſe. We condemne the Iewes for abuſing Chriſts patience: God grant they riſe not vp at the laſt day to condemne vsus.
He comes to a particular man three yeeres. 1. In Youth. I hauehave planted thee in my Vineyard, giuen thee the influence of my mercies; where is thy fruitfulneſſe? Alas, the young man ſends him away, with a Nondum tempus ficorum: it is too earely for me to fall to Mortification; would you put me to pennance, before I hauehave had the leaſure and pleaſure to offend? He is ready to ſend Chriſt away in the Language of that foule Spirit; Math. 8.29.Art thou come to torment mee before my time? But whoſe charge is it to Remember thy Creator, Diebus Iunentutis? Then the conqueſt is moſt glorious, becauſe then it is moſt difficult. You ſay, It is neuer too late; but I am ſure, It is neuer too ſoone, to be gracious and holy. The Deuill is a falſe Sexton, and ſets backe the clocke of Time in proſperitie: in the day of trouble, hee will make it run faſt enough. 2. In middle age; and now the buying of Farmes, and trying of Beaſts; the pleaſures of Matrimony, the cares for poſteritie. take vp all the roomes of the ſoule. Men rather buſie themſelues to gather the fruites of earth, then to yeeld the fruites of heauen. Heere is ſtrength of nature, and fulneſſe of ſtature; but ſtill a defect of grace. Perhaps, Chriſt hath now ſome faire promiſes, of fruits heereafter: Luke. 9 61Let mee firſt go bury my Father, then. But (a thouſand to one) he finds ſomething in Domo, left by his father, that keepes him a Domino, from following his Maſter. To preuent this, it is his caution to the entertained ſeruant; Forget thine owne people, Pſal. 45.10.and thy fathers houſe: rather forgoe and forget thy fathers houſe, then thy Makers ſeruice. 3. In old age: now the decay of body ſhould argue a decay of ſinne. The taſte finds no reliſh in ryot, the eares cannot diſtinguiſh Muſicke, the eies are dimme to pleaſing obiects, very Deſire failes: now all things promiſe mortification. Hee that cannot ſtirre abroad in the world, what ſhould he doe but recollect himſelfe, and ſettle his thoughts on the world to come? Now fruites, or neuer. Not yet: Moroſitie, Pride, and Auarice, are the three diſeaſes of olde age: men couet moſt, when they hauehave time to ſpend leaſt: as cheating Tradeſmen then get vp moſt commodities into their hands, when they meane to breake. Still hee comes ſeeking fruite, and is returned with a Non Inuentus.
If yet it weare but as the Prophets ſigne to Hezekiah; This yeare yee ſhall eate ſuch as groweth of it ſelfe: and the ſecond yeare ſuch ſpringeth of the ſame: and in the third yeare yee ſhall ſowe and reape, &c. the third yeare might afford him ſomewhat. But doth hee forbeare all trees thus long? No, ſome are ſnatch'd away in the flower and pride of their life: yea, they bee not fewe, that will not allow themſelues to liue; but with ryot and intemperance haſten their owne endes, before they hauehave well begun or learned what life is: like bad Schollers, that ſlubber out their bookes before they hauehave learned their leſſons. That in ſtead of, Non eſt fructus, wee may ſay, Non eſt ficus, the tree it ſelfe is gone. And that goodly perſon, which like a faire ſhip hath bene long a building: and was but yeſterday put to ſea, is to day ſunke in the Maine. We doe not eate, drinke, and ſleepe, and take ſuch refections of nature, vt non moriamur, that wee might not die; that is impoſſible: but that wee ſhould not dye barren, but beare ſome fruits vp with vsus to him that made the Tree.
Seeking. It is fit wee ſhould offer our fruits to God, and not put him to ſeeke for his owne. We ſhould be like thoſe ripe-figs, Nath 3.12.that fall into the mouth of the eater. The beſt liquours are they that drop from their cells, of their owne accord, without preſſing. The moſt acceptable of all oblations, be the Free-will-offerings. Howſoeuer, let vsus bee ſure not to diſappoynt the Lord when he ſeekes.
On this Fig-tree. It is fit, that hee that plants a Vineyard, ſhould taſte of the Wine: good reaſon, Prou. 27.18.his owne tree ſhould yeeld him ſome fruite, conſidering what hee hath done for it he may well challenge it.
1 He hath planted vsus: wee ſpring not vp naturally; as the Oake growes from an Acorne, the Peach from a ſtone: but a gracious hand hath ſet vsus. We are not borne of fleſh, nor of the will of blood, Iohn 1.1….or of man, but of God.
2. Hee hath planted vsus in his Vineyard within the encloſed Garden of the Church. Had he left vsus to the vnregarded wildernes, without any Dreſſer to looke to vsus, there might hauehave been ſome excuſe of our barrenneſſe. The ground that is left to it ſelfe, is (in a manner) blameleſſe, though it be fruitleſſe. But in Vineaſua, which he hath fenced in with his prouidence, bleſſed with his fauing influence, husbanded with his Dreſſers diligence, forwarded with the beames of mercy, and ſhowres more precious then the deawes of Hermon that fell vponupon the hill of Sion. Where wee participate the fatneſſe of the ground, are fed with vnperiſhing Manna, compaſſed about with Songs of deliuerance, and hauehave ſeene our deſires vponupon (his and) our enemies. Where Righteouſneſſe is our walls, and Peace our bulwarkes, and the wayes bee milke where we ſet our feet.
3 Wee are Figtrees: not brambles, no man expects Grapes from thornes. Math. 7.16.Not Okes or Cedars, to be a dwelling for the Storkes: But Figtrees, apt for fruit, for pleaſant fruit. If the reſt be fruitleſſe, they ſerue for other purpoſes: but what ſhall become of the barren Figtree?
4. Hee is our Lord, and Querit ſuum, he ſeekes but his owne. If our owne Kine giuegive vsus no milke, our owne ſheepe afford vsus no wooll, our owne land returne vsus no encreaſe, we are diſpleaſed: whereas theſe be reaſonleſſe creatures; but we hauehave ſenſe aboue common nature, reaſon aboue ſenſe, grace aboue reaſon: We are but tennants of theſe, Chriſt is Lord of vsus: our ſinnes bring the curſe of barrenneſſe vponupon them, but there is no fault in God, if we be vnfruitfull.
5. He comes ſeeking: not threatning, raging, wounding, not felling downe the tree, nor ſtocking it vp by the rootes; but ſeeking. Dignatur expectare fructus, cui licet eradicare Infructuoſos. Man is a loſer by the barreneſſe of his garden-tree: were there not a tree left, God is neuer the poorer.
Now lay all theſe together: a Lord that owes vsus, wee are his trees: to come into his Vineyard, where he may be confident; wee liue on his ground: to looke vponupon a Figtree, made of an apt diſpoſition to good fruit; ſuch a one as himſelfe hath planted, not caſually grown vp: a tree not neglected, but whereon hee hath beſtowed great care and coſt; wayting, not deſtroying: what can we plead for it, if it be fruitleſſe? God is our Lord and Proprietary, England is his Vineyard, eueryevery one of vsus his Fig-tree, thus planted, watered, bleſſed by his gracious mercy: Hee comes to vsus with patience, that ſhould run to him with penitence: ſeeking our fruites, that ſhould make tender of them vnſought; waiting, that might command: now, feare, obedience, and thankefulneſſe, keepe vsus from ſending him backe with a Non inuenio, I finde none.
Fruit. This is that inſeparable effect that God expects from eueryevery Tree planted in his Garden. Rom. 7.4.We are married to Chriſt: to what ende? That we ſhould bring forth fruits vntounto God. Hee ſeekes not for leaues, buds, or bloſſomes, but fruites. Could leaues content him, wee would not leaue him vnſatisfied: he ſhould hauehave an Arbour large enough to reach to the Worlds ende. Pſalm. 19.4Our tongues runne apace, not ſeldome faſter then our wittes. Wee are Gods debters, and if hee will take our words, ſo: that's all hee is like to hauehave. Might buds pleaſe him, or bloſſomes: wee hauehave intentions to good, certaine offers and ſhewes of obedience: which we weare like a cloake, or ſome looſe garment, that when Luſt calls, wee may quickly ſlip off. But when he ſeekes for workes, all our Conſonants be turned into Mutes, we are ſpeachleſse. O would he aske vsus for any thing but fruites: Matth. 22.12but what ſhould be expected from the Figtree, but Figges?
Of eueryevery ſoule here hee ſeekes for fruites. Of the Magiſtrate, that he bring foorth the fruites of Iuſtice; determining cauſes with ſinceritie of deciſion, and conuenience of expedition: being ſo far as equitie permits, a husband to the widdow, and a father to the fatherleſſe. Of the Miniſter, that hee bring forth the fruits of knowledge. Aarons Rod was his Paſtorall ſtaffe: in one and the ſame night it brought forth buds, and bloſſomes, and fruit. Fruitfulneſſe is the beſt argument that God hath called vsus: there is not a plant of his ſetting, but the very branches thereof ſhall flouriſh. I doe not ſay, our paynes ſhall alwayes conuert many Soules; that is Gods fruite, not ours: Hee chargeth vsus to bee induſtrious in Preaching, let Himſelfe alone with the worke of ſauing. Of the priuate man, he expects the fruit of his calling: to bee idle, is to bee barren of good; and to bee barren of good, is to bee pregnant of all euill. Bella gerant alij, Proteſilaus edit: but let vsus that are called to worke, worke in our calling; otherwiſe at laſt, wee ſhall make but a ſorry anſwere to that Queſtion, Vbi fructus? Let vsus all produce the fruits of Charity: rich men doe good turnes to themſelues; as they play at Tenniſſe, toſſing the Ball to him that will toſſe it to them againe: ſeldome to the poore, for they are not able to bandy it backe. Pride cuts, and Ryot ſhuffles, but betwixt them both, they deale the poore but a bad game. The fruite of Chriſtianitie is MercieMercy; when the rich, like full eares of Corne, humble themſelues to the poore earth in Charitie. Feed him, that feeds you: giuegive him part of your Temporalls, from whom you expect Eternalls: you cloathe Chriſt with your blackes on earth, hee will clothe you with his glorious whites in heauen. Our merciemercy to others, is the Fruite of Gods mercy to vsus.
Fruite. Nothing is created for it ſelfe, but ſo placed by the moſt wiſe prouidence, that it may conferre ſomething to the publique good; though it be but as the Widowes two Mites to the Treaſurie. The pooreſt creature yeelds ſome Fruit, wherein it doth imitate the goodneſſe of the Maker. We know not readily, what good Serpents and Vermine may doe; yet certainly, they hauehave their fruit; both in ſucking vp that poyſon of the earth, which would be contagious to man; in ſetting off the beautie of the better pieces of creation: Aug.(for though the ſame hand made both the Angels in heauen, and the wormes on earth; yet the Angels appeare the more glorious being ſo compared) beſides their hidden vertues abſtracted from our knowledge. Of ſtones they make yron, rubbiſh ſerues to raiſe Bulwarks, the ſmall pebble for the ſling, wormes and flyes are bayts for Fiſhes: eueryevery thing is enabled with ſome gift for the vnniuerſall benefit, and to produce thoſe fruits is their naturall worke.
The Sunne comes foorth of his Chamber like a Bridegrome, freſh and liuely; and reioyceth as a Gyant, to runne his diurnall courſe, to lighten vsus with his refulgent beames, to generate, cheere, and mature things with his parentall heate: this is his fruite. In his abſence the Moone and Starres adorne the Canopie of Heauen, reflecting their operatiue influence to quicken the lower world: this is their fruites. The curled cloudes, thoſe bottles of raine, thinne as the liquour they containe, flye vp and downe on the wings of the winde, deliuering their moyſt burdens vponupon the earth, teats whereon the hungry fields and paſtures doe ſucke; yet they expect no harueſt from vsus: this is their fruites. The ſubtill winds come puffing out of their cauernes, to make artificiall motions, wholeſome ayres, and nauigable ſeas; yet neither earth, ayre, nor ſea returne them recompence: this is their fruits. The earth, in a thankefull imitation of the Heauens, lockes not vp her treaſures within her owne Coffers; but without reſpect of her priuate benefit, is liberall of her allowance, yeelding her fatneſſe and riches to innumerable creatures, that hang on her breaſts, and depend vponupon her as their common mother for maintenance. Of the beaſts that feed vponupon her, Kine giuegive vsus their milke, Sheepe their wooll: eueryevery one payes a tribute to man, their vſufructuary Lord: this is their fruites. Fruit bearing Trees ſpend not all their ſappe and moiſture vponupon themſelues, or the increaſe of their owne magnitudes: but the principall and purer part of it is concocted into ſome pleaſant Fruites; whereof they nor their young Springs euer come to taſte; but they proffer it vsus, and when it is ripe, they voluntarily let it fall at their Maſters feete. Neuer did the Oliue annoynt it ſelfe with the owne Oyle, nor the Vine make it ſelfe drunke with the owne Grapes, nor the Tree in my Text, deuoure the owne Figges: yet they all ſtriue to abound with Fruites.
Let me raiſe your Meditations from earth to heauen: the holy Angels there are called Miniſtring Spirits: thoſe royall Armies fight for vsus againſt our enemies: like Nurſes, they beare vsus vp in their armes, and (though vnſeene) doe glorious Offices for vsus: this is part of their fruit. Iohn 5.17.The bleſſed Trinitie is alwayes working: Hitherto my Father worketh, and I worke. The Father by his prouidence and protection, the Sonne by his mercy and mediation, the Holy Ghoſt by his grace and ſanctification: all diuiding the ſtreames of their goodneſſe, for the beſt behoofe of the world. The more any thing furthers the common good, the more noble is the Nature, and more reſembling the Creator.
The Earth is fruitfull, the Sea, the Ayre, the Heauens are fruitfull; and ſhall not man bring foorth fruites, for whom all theſe are fruitfull? While all the Armies of Heauen and Earth are buſied in fructifying; ſhall Man, of more ſingular graces and faculties, be idle, a burden to the world and himſelfe? Both the Church of God for the propagation of pietie, and the world it ſelfe for the vpholding of his eſtate, requires our Fruites. If Happineſſe conſiſted in doing nothing, God that meant Adam ſo happy, would neuer hauehave ſet him about buſineſſe: but as Paradiſe was his Store-houſe, ſo alſo his workhouſe: his pleaſure was his taske. There is no ſtate of man that can priuiledge a folded hand: Our life is, Vita pulueris, non puluinaris. Landes, Meanes, and Moneyes, men make the protections of Idleneſſe: whereas Adam commaunded the whole earth, yet worke expected him. In Paradiſe all things did labour for man, now man muſt labour for all things. Adam did worke becauſe he was happy, wee his children muſt worke, that wee may bee happy. Heauen is for ioyes, Hell for paines, Earth for labour. God hath three houſes; this is his Worke-houſe, that aboue is his Ware-houſe. O then let vsus bee fruitfull; that others benefit may bee ours, our benefit theirs; and the glory of all, the Lords. If Magiſtrates yeeld not the Fruits of Iuſtice, Miniſters the fruits of knowledge, priuate men the fruits of Charitie and Obedience; it is as vnnaturall, as if the Sunne ſhould forget to ſhine, or the earth to fructifie. God made all theſe for man, hee made man for himſelfe: of vsus he lookes for Fruit, of vsus let him finde it, from vsus accept it, in vsus increaſe it, and to vsus reward it, through Him, in whome alone wee expect merciemercy, Ieſus Chriſt.
The Succeſſe followes. Non inuenio.
We hauehave brought the Lord into his Vineyard, heard him calling for the Dreſſer, ſhewing him a Tree, telling him of a three yeares expectation: now, if after all this we inquire for the euent; himſelfe certifies vsus, foreign, I finde none.
None? Peraduenture he came before the ſeaſon; Nondum tempus erat Ficorum. When ſhould a Tree bring forth fruits, but Tempore ſuo? This is the praiſe of the good Tree, that it brings foorth the fruit in due ſeaſon. Pſalm. 1.3.If the Figge-tree could hauehave obiected to the Owner, 2 Kings 5.26as Eliſha to his ſeruant; Hoccine tempus; Is this a time to plant Vineyards, or gather fruit? Or as the man replyed to his neighbour, Luke 11.7.that came to borrowe loaues at midnight; Is this a time to lend Bread, when my ſelfe and family are in bed? The Spring is the ſeaſon of fructifying, the Autumne of gathering. Cant. 2.12. Iob 38.38.When the time of the ſinging of Birds is come, Then the Figtree puts foorth her greene Figges. But Cum fermento perfundatur puluis, when the duſt is leauened with myre, and the bands of Orion hauehave lock'd vp the influence of Heauen. Who ſeeks fruit in Winter; hee muſt be content with Winter fruit. There is the Winter of an afflicted Conſcience; no maruell then if neither ripe Figges, nor ſo much as greene leaues appeare: when all the Sappe is retyred to the Roote, as in extreame cold the bloud runnes to the heart to ſuccour it. When the Babylonians required of their captiue Iſraelites ſome Hebrewe Songs, they could ſoone anſwere; How ſhall wee ſing the Lordes Song in a ſtrange Land? Is this a time or place to be merry? Pſal. 137.4.But did the Lord come out of ſeaſon? No, hee required it not the firſt day, or monethmonth, but wayted the full time, expecting fruit in the Autumne or Vintage ſeaſon. Gloſſ.Non ante tempus querit, qui per triennium venit. Hee came not with a Trienniall Viſitation, as Epiſcopall Fathers vſe to viſite, once in three yeeres; but eueryevery yeare, eueryevery monethmonth in the yeare, weeke of the monethmonth, day of the weeke. Of another Figge-tree it is ſaid, Marke 11.13.that The time of Figges was not yet, yet hee curſed it: Heere the time was three yeares paſt without fruit, yet he curſed it not. But looke to it; If thou wilt not fructifie Tempore tuo, thou ſhalt be cut down tempore non tuo, Eccleſ. 7.17.periſh before thy time. There is not a day in the yeare, wherein hee forbeares ſeeking our fruit; yet Venio, non inuenio; I find none.
None? Nunquid quia male quaeſiuit Dominus? Was there any errour in his ſearch? Men often ſeeke Bona, good things, non bene, not in a good manner. Either they faile in their Quando, as Ioſeph ſought Chriſt after a dayes iourney; whereas hee is too precious to bee miſſed one houre: Pſal. 32.6.They ſhall ſeeke thee Tempore inveniendi, when thou mayeſt be found. Or in the right Vbi: as Mary ſought her Son in Cognatione Carnis, among her kinred; who was in Domo Patris, Iohn 2.39.in the Temple. So the Papiſts ſeeke now him in Pictures, who promiſed to bee found in the Scriptures. Or in their Quomodo, as they that ſeeke aliud pro illo, aliud prae illo, another inſtead of him, another beſides him, another with him, another before him, which they doe not ſeeke for him. All theſe ſeeke and miſſe, becauſe they ſeeke amiſſe. The world is commonly miſtaken in their ſearch: Quaerunt bona locis non ſuis, they ſeeke for things out of their proper orbes. Men ſeeke Honour in Pride, whereas Honour is to bee found in Humilitie. They ſeeke reputation in bloodie reuenge; alas, that is to bee found in Patience: It is the glory of a man to paſſe by an offence. They ſeeke content in Riches, which is as if one ſhould ſeeke for freſh water in the midſt of the Sea. But in none of theſe circumſtances did this Seeker faile: not in the Vbi, for he ſought in the Vineyard: not in the Quando, for he came in the Vintage: not in the Quomodo, for he ſought fruit on that Figtree, about which hee had bene at ſo great charges; yet I finde none.
None? Haply not ſo thicke with fruites as the Vines of Engedi: eueryevery Land is not a Caanan, to flowe with Milke and Honey. But yet ſome competent meaſure, enough to pay the Land-lord rent for the ground it ſtands on; no, None. If there bee none to ſpare, whereof the owner may make money; yet, Sufficiat ad vſum ſuum, ad eſum ſuum, that hee may eate the labours of his owne hands; no, None. Rom. 9.27. Eſay 6.13If the number bee not as the Sand, yet let there bee a Remnant. If there cannot bee a whole harueſt, yet let there bee a Tenth. If not a Tenth, yet let there bee ſome gleanings; Mich 7.1and that is a woefull ſcarcitie: if the gleanings bee not allowed, yet let there bee heere and there a Figge, a Grape, a Berry, Eſay 17.….on the outmoſt branches; that the Planter may hauehave a taſte: It is too defectiue, when Non florebit ficus, Hab 3.17.the Tree doth not flouriſh: but Quando non erit Vua in vitibus, non ficus in ficulneis: Ierem. 8.13when there ſhall not bee a Grape on the Vine, nor a Figge on the Tree; this is a miſerable ſterilitie. Some thing hath ſome ſauour, but None is good for nothing. Indeede all Trees are not equally loaden: there is the meaſure of a hundred, of ſixtie, of thirtie; an Omer, and an Ephah: but the Sacred deawes of Heauen, the graces of the Goſpell, bleſſe vsus from hauing None. I finde none.
None? Peraduenture none ſuch as hee lookes for, no Fruites delicate enough for the Almighties taſte. Indeed, our beſt fruits are neuer perfect and kindly ripened; ſtill they relliſh ſowre and earthly, and ſauour of the Stocke from which they were taken. They are heauenly Plants, but growe in a foraigue and colde Climate, not well concocted, nor worthy the charges and care beſtowed vponupon vsus. Set Orenge or Figgetrees in this our cold Countrey, the fruit will not quit the coſt of the planting and maintaining. But the complaint is not here of the imperfection or paucitie of fruites, but of the nullitie; None. Some reading that Text with idle eyes; that after all our fruites, Luke 17.10.wee are ſtill vnprofitable Trees: becauſe they can finde no validitie of merite in their workes, throwe the Plough in the hedge, and make holyday. But ſhall not the Seruant doe his Maſters buſineſſe; becauſe hee cannot earne his Maſters Inheritance? Shall the Maſon ſay, I will ſhare with my Soueraigne in his Kingdome, or I will not lay a ſtone in his building? Yet good fruits hauehave their reward; though not by the merit of the doer, yet by the mercy of the accepter. Sowre they bee of themſelues, but in Chriſt they hauehave their ſweetning: and the meaneſt fruite, which that great Angell of the Conenant ſhall preſent to his Father, R…. 8.4with the addition of his owne precious Incenſe, are both receiued and rewarded. In their owne nature they may bee corrupt; but being dyed in the bloud of Chriſt, they are made pleaſing to God. Yea, alſo profitable to the Church, and vſefull to men, ſeeme they neuer ſo poore. Euen a troubled Spring doth often quench a diſtreſſed Souldiersthirſt: a ſmal Candle doth good, where the greater Lights bee abſent: and the meaneſt fruite of holy Charity, euen a cuppe (though it be not of the iuyce of the grapes out of the Vineyard, Math. 10.42.but) of cold water out of the tankard, in the name of Chriſt, ſhall hauehave the recompence. But heere the complaint is not of the meannes, or fewneſſe, but of the Barenneſſe; None at all.
None? EueryEvery Tree is knowne by the fruits, it is Chriſts euerlaſting rule. Howſoeuer the tree liues by the ſappe, and not by the fruits: yet it is knowne to liue by the fruits, and not by the ſappe; for this is hidden. The iust man liues by his faith, not by his workes: but he is knowne to liue by his works, not by his inuiſible faith. Neither doth the fruit make good the tree, but the tree makes good the fruit. Opera bona non faciunt iuſtum, Iuſtus facit bona opera. Good works make not a man righteous, but the righteous man doth good works. Our perſons are iuſtified before our actions; as of neceſsitie the tree muſt be good, before it can beare good fruit. But how ſhall that tree be diſcerned, that hath no fruit? I finde none.
None? Why this to vsus? Why ſuch a Text in ſuch a time? Wee abound with fruites: which way can you looke, and not hauehave your eye full of our workes? They before, in ſuch places, hauehave ſucceſsiuely commended our fruits. Bee it ſo: yet Euripides being queſtion'd why he alwaies made women bad in his Playes, whereas Sophocles euer made them good, in his: anſwered, Sophocles makes them ſuch as they ought to bee, but I make them ſuch as indeed they are. Their former commendation hauehave told vsus what we ſhould be; but this Embleme, I feare, tels vsus truely what wee are. Not all of vsus; God forbid: here is but one Fig-tree in a whole Vineyard thus taxed, and farre be it from vsus to taxe a whole Vineyard for one barren Fig-tree.
None? Yes, enough of ſome fruites, but the Prophet calls them Ficos valde mal…s, ſo bad that they cannot be eaten. Iea. 24.8.As the fruite of the Vine is commended for Quickneſſe, the fruit of the Oliue for Fatneſſe, ſo the fruit of the Fig-tree for Sweetneſſe; in Iothams Parable. Epheſ. 5.11.But if it beare not Fructum natiuitatis ſuae, the fruit of the owne kinde, but bitter figges; here had better be none at all. What an vncomfortable ſight is this to Him, whoſe heart is ſet on his Orchard; after the coſt of ſo deare bloud to purchaſe it, after ſuch indulgent care to cheeriſh it, and the charges of ſo many workemen to dreſſe it; yea, after ſo much patience to expect it (ſay the Fig-tree does not beare ſo ſoone as it is planted; in our inſancie we can doe nothing, in our minoritie we will doe little, in Gods ſeruice: but now it is growne fructifiable) Iam non guſtare fructus, not to hauehave ſo much as a taſte? Yea, were this all; did barrenneſſe onelyonly vſurpe it: but there is worſe then a meere orbitie or abſence of goodneſſe; a poſition of bitter fruits: Quaeſiui Vuas, Eſay 5.3inveni… Labruſcas: I find wild Grapes, luxurient fruits. Inſtead of the hearty effects, which Wine produceth, I am anſwered with the melancholy preuarications of malice.
Behold the wonder and ſpectacle of vnthankefulneſſe; among all Gods Creatures, Man; and among men the barren Chriſtian. Though Iſrael play the Harlot, Hoſea 4.15.yet let not Iudah tranſgreſſe. What may be expected from the wild Forreſt of Paganiſme, when the Garden of Eden yeelds ſuch fruites? The ſweet fruit of the Spirituall Fig-tree is merciemercy: our God is the God of LoueLove, our Sauiour is the Prince of LoueLove, the Church is knit together in LoueLove: our Roote is LoueLove, our Sappe is LoueLove, our Ligaments LoueLove: now if we ſhall ſucke the bloud one of another, violate the relations of peace, concoct all our moyſture into malice; here is worſe then, Invenio fructum nullum, I finde none: for Invenio fructum malum, I finde curſed fruits. Wee are growne vnnaturall; the hand ſcratcheth the eye, the mouth biteth the hand: thornes and bryers entwine and embrace one another, Math. 13.27.while (againſt all nature) Fig-trees denoure one another. Lord, thou didſt ſow good ſeed in thy field, whence then hath it Tares? Here is more fruit then God would hauehave; but for that he expects, I finde none.
When wee are filled with his bleſsings, Chriſt lookes for our prayſes; when wee hauehave caten and are fat, Pſal. 22, 29. 1 Cor. 10.7.that wee ſhould worſhip him. What fruit finds he? We ſit downe to eat and drinke, and riſe vp to play: for praying, playing. When wee are ſcourged, hee looks for our humiliation and penance; Sure, in their affliction they will ſeeke me. Eſay 26.16.What fruit finds hee? Ier. 2.3.Lord, thou haſt ſmitten them, but they hauehave not ſorrowed; an inſenſible deſperatneſſe. In this caſe let vsus pray; Lord, leſſe of the fruits wee hauehave, and more of them wee ſhould hauehave. Inſtead of righteouſneſſe, a crye: Eſay. 5.7.a cry indeed; a roaring cry of the oppreſſors, and a mourning cry of the oppreſſed. Haec non ſunt placido ſuſcipienda ſinu.
Our Bells ring, our Chimneis ſmoake, our Fields reioyce, our Children dance, our ſelus ſing and play; Iouis omnia plena. But when Righteouſneſſe, hath ſowne, and comes to reape; here is no harueſt; foreign, I finde none. And as there was neuer leſſe wiſdome in Greece, then in time of the Seuen Wiſe men: ſo neuer leſſe pietie among vsus, then now, when vponupon good cauſe moſt is expected. When the Sunne is brighteſt the Stars be darkeſt: ſo the cleerer our light, the more gloomy our life with the deeds of darkenes. The Cimerians, that liue in a perpetuall miſt, though they deny a Sunne, are not condemned of impietie, but of ignorance: but Anaxogoras; that ſaw the Sunne, and yet denied it, is not condemned of ignorance, but of impietie. Former times were like Leah, bleareeyed, but fruitfull: the preſent, like Rachel, faire, but barren. We giuegive ſuch acclamation to the Goſpell, that we quite forget to obſerue the Law. As vponupon ſome ſolemne Feſtiuall, the Bells are rung in all ſteeples, but then the Clockes are tyed vp: there is a great vntun'd confuſion and clangor, but no man knowes how the time paſſeth, So in this vniuerſall allowance of libertie by the Goſpell, which indeed reioyceth our hearts, had we the grace of ſober vſage) the Clocks that tel vsus how the time paſſes; Truth and Conſcience, that ſhew the bounded vſe, and decent forme of things, are tyed vp, and cannot be heard. Still Fructum non inuenio, I finde no fruits. I am ſorry to paſſe the Figtree in this plight: but as I finde it, ſo I muſt leaue it, till the Lord mend it. So I come to
The Sentence. Cut it downe.
A heauy doome! Alas, will nothing elſe expiate the fault? May not the lopping off ſome ſuperfluities recouer it? Take from the Sinner, the obiect of his vicious error: deface the Harlots beautie, that bewitcheth the Laſciuious: pull the cuppe from the mouth of the Drunkard: Nauſeate the ſtomach of the Ryotous: ſtrip the Popiniay of her pyed Feathers: ruſt the Gold, vaniſh the riches of the Couetous: take away Macah's gods, perhaps he will make him no more. If this will not doe, cut off ſome of the armes & branches: weaken his ſtrength, ſicken his body, lay him groaning and bleeding on the bed of ſufferance: griue his heart-ſtrings with the ſenſe and ſorrow of his ſinnes: any thing rather then Cut it down: alas no fruit can grow on it then, but ſad deſpaire. A mans houſe is foule, or a little decayed; wil he pul it down or rather repaire it? There is hope of a Tree though the roote waxe olde in the earth, and the ſtock die in the ground; Iob 14 ….yet the ſprings of water may put new life into it: but once cut downe, all hope is cut down with it. When a man hath taken delight in a Tree, conueniently planted in his garden; what varietie of experiments will he vſe, before he cuts it downe? Alas, thus poore ſilly men, we reaſon: we meaſure things that be vnmeaſurable, by things that be meaſurable, by things that be miſerable. What wee in a fooliſh pitty would doe, we thinke God in his mercifull wiſdome ſhould doe. Yet which of vsus wold endure a dead Tree three yeeres together in his Orchard? We would ſay, If it will not beare fruit, to cheere vsus; it ſhall make a fire to warme vsus. But the Lord hath bene fixe and thirtie Moones gracious in his forbearance, giuegive him now leaue to bee iuſt in his vengeance. If ſo much indulgence cannot recouer it, there is little hope of it: Cut it downe.
Cut it downe. Who muſt doe this? The dreſſer. An vnpleaſing office to him, that hath beſtowed ſo much labour vponupon it, eſteemed it ſo precious, hoped for ſome reward at his Maſters hand for his diligence about it; now to giuegive the fatall blow, to Cut it downe? And if it muſt fall, let it be Manu aliena, non ſua, let anothers hand doe it. Hagar will not behold her dying Sonne; dye he muſt, ſhe was perſwaded; Geneſ. 21.Modo non videam, Let me not ſee the death of the Childe. But hee muſt obey; Arbor non eſt Cul…oris, Criſ.ſed Parris familias: the Tree is not the Dreſſers, but the Lords; and his owne is at his owne diſpoſing: Cut it downe.
Cut it downe. But how? How can the Miniſter be ſaid to cut downe a barren ſoule? Some may conceiue here a reference to Excommunication: Whether the Greater, which depriues a man of all benefit by the Churches publike Prayers, and the Societie of Chriſtians. 1 Cor. 5.Which St. Paul calls, Tradere Satana, to deliuer vntounto Satan: ſo himſelfe Excommunicated Hymencus and Alexander, 1. Tim. 1.20.deliuering them vntounto Satan: a miſerable condition, to be ſubiected to a ſlaue, to a dogge, a drudge; but then eſpecially fearefull, when God grants vntounto Satan a Writ or facultie, Pro excommunicato cap…endo. The ignominy of ignominy; beſides the perill: For as Chriſt protecteth all the Trees in his Vineyard; ſo if any be tranſplanted to the wilde deſart, they are vnderunder the god of this world. Or the Leſſe; which is indeed, no other properly, then an Act of the Churches Diſcipline, whereby ſhe corrects her vnruly children: that ſmarting with the abſence of wonted comforts, they may be humbled by repentance, and ſo recouer their priſtine ſtate. This cenſure may bee either too cruell, or to triuial. Approued by the Counc. of Trent. Seſſ 26.The Church of Rome grants Excommunications for things loſt: a man hath loſt his horſe, he may hauehave an Excommunication againſt him that detaines him: ſo the Father may hap to Excommunicate his owne Sonne, and for the body of a Iade, hazard the ſoule of his Child. Yea, which is worſe, they publiſh Excommunications for ſinnes not yet committed: The Lord of a Mannor hath ſet a rowe of young Elmes, he may hauehave an Excommunication againſt all thoſe that ſhall do them any harme. This is to hang a man, before he hath done the fact that deferues it. Theſe in rite, forceleſſe, bugbeare Excommunications, the ridiculous affordments of a mercenary Power, are not vnlike thoſe old night ſpels, which blind people had from mungrel Witches, to ſet about their Orchards and Houſes, antidotes and charmes againſt theeuing; wherein diſtruſting the prouidence of God, they made themſelues beholding to the Diuell for ſafetie. Creditors, that would bee paid in their moneys, may procure an Excommunication againſt their Debtors, if they pay not by ſuch a day. This were an excellent proiect for you Citizens, a rounder courſe then arreſts and tedious trialls at Law. But it is to bee doubted, that your Debtors would feare the Popes Parchment leſſe then the Scriueners, and an Excommunication farre leſſe then an Outlary. Ther's but foure things exempted from the power of their Excommunication, as Nauarrus notes: a Locuſt, an Infidel, the Deuill, and the Pope: ſo he hath marched them, ſo let them goe together. For the Excommunicate muſt be a man, a Chriſtian, mortall, and an Inferiour: now the Locuſt is not a man, the Infidell is not a Chriſtian, the Deuill is not mortall, and the Pope hath no Superior. But too much of that; this is a Parable, and heere is no foundation for ſuch a building.
Cut it downe. How? with an Axe of martiall yron? This were an expoſition fit for Doway, or the Gunpowder-Enginers: that by Cutting it downe, vnderſtood, Blow it vp: turning their Axe to a Petarre. Had God ſaid to them, Cut it downe; the axe had bin inſtantly heaued vp: yea, they did it, when God ſaid no ſuch thing. Rather then faile of cutting it downe, they would hauehave ſtockd it vp, roote and all: this is their merciemercy. But the Spirituall Axe is to cut downe, Culpas, non Animas: when we reade of cutting downe, remember it is meant of mens ſinnes, not of their ſoules. Preachers indeed doe wound; but it is Gladio oris, not ore gladij. with the Sword of the Spirit, not a Rouillac's Knife. If God had ment ſuch a cutting downe, Nero had bene a fitter inſtrument then Paul. Pſal. 19We read, that their ſound went through the World: but that their Sword went through the World, we neuer read,
Cut it downe. How then? Succide, that is, Succidendam minare; threaten that I will cut it downe. Caſt them out of my ſight; Eijce, Iere. 15.1.that is, Eijciendos pronuncia; ſay that I will reiect them. Quod moritur, moriatur: Zach. 11.9.Quod ſuccidendum eſt, ſuccidatur, That which dyeth, let it die. God ſometimes ſends ſuch farewels and defiances to ſinners that will not repent. Ephraim is ioyned to Idols, let him alone. Reuel. 22.11If they will not be perſwaded to returne, let them go on to their ruine, let them alone. If any man will be vniuſt, let him be vniuſt: He that will be filthy, let him be filthy ſtill; let them periſh. Abeat, pereat, profundat, perdat.
Cut it downe. This was, Sententia eris, the ſentence of the mouth: but it may be this was not Conſilium cordis, the purpoſe of his heart. Saepe Deo minante quod peccans meretur, peccanti non fit quod Deus minatur. Nor can this tax God of leuitie: for he that ſpeakes with condition of repentance, may change his word without ſuſpition of lightneſſe. Tu muto ſententiam tuam, Deus mutabit ſuam. Thus was Niniueh cut downe: Aug,euerſa eſtin malo, vt aedificaretur in bono: the ſubuerſion was menaced, the conuerſion was intended. The Father ſhuts his rebellions Sonne out of doores, will not allow him a lodging, not ſo much as among his ſeruants: yet hee does not meane to let him periſh with hunger and cold in the ſtreetes: but when he hath well ſmarted for his diſobedience, vponupon his humble ſubmiſſion he is re-entertained. The very mercies of the wicked are cruell, but the very iudgements of God are ſweet. This Cutting downe, is Medicinale, not mortale: Diſciplinans, non eradicans: for reſtitution, not deſtitution; for remidie not for ruine. Indeed, if all this denuntiation and threatning cannot perſwade them to returne, then comes their finall predition: when they hauehave cut off themſelues impenitently, God will cut them off impartially. But if we turne to deprecation and repentance, he will turne to commiſeration and forgiueneſſe. The Tree is barren, and the Lord ſaies, Cut it downe: the Tree fructifies, and he will ſay Let it ſtand. O then let vsus humble our ſelues, and with ſeaſonable repentance Cut downe our ſinnes, that this terrible Sentence may neuer Cut downe our ſoules.
The Reaſon. Why cumbreth it the ground?
God is an vndependant Lord, and needes not giuegive a reaſon of his doings: for who can call him to account, Rom. 9.20.Curita facis? His Iudgements are not alwaies manifeſt, they are alwaies iuſt: nor doth he things becauſe they are good, but they are therefore good becauſe hee doth them. Should hee make ſhort worke on the earth, and diſpatch all barren Trees in a moment: yet thou continueſt holy, O thou worſhip of Iſrael. If he ſtrickes vsus, we are not wronged; it is our deſert, and his Iuſtice. If he ſpares vsus, we hauehave not merited; It is his merciemercy. Huic fit miſerecordia, tibi non fit iniuria: that man receiues merciemercy, thou haſt no iniurie. Yet that hee might bee iuſtified, and the mouth of all wickedneſſe ſtopped, he is content to giuegive a reaſon of this ſentence. Thinke not I deale hardly with this Fg-tree; let vsus conferre together, and heare one another with patience. I will ſhew thee ſufficient reaſon of cutting it downe: doe thou ſhew me ſome cauſe why it ſhould ſtand. My reaſon is, It cumbers the ground. Terram reddit otioſam, inutilem. It is not onelyonly barren Formaliter, but Effectiue. In a word. 1. It does no good. 2. It doth much harme.
Firſt, It does no good, therefore it is vnworthy of the nouriſhment. Terra bona, and Gens mala; are an ill match: an opulent Land, and a peſtilent People. Aug.Peccator non eſt dignus pane quo veſcitur. The wicked man is not worthy of the bread bee eates, of the water he drinkes, of the ayre he breathes, of the ground hee goes on. The rich thinkes himſelfe worthy of delicate viands, coſtly garments: dutifull attendance, Quia-Diuts, becauſe he is rich: yet he may not be worthy of a crumme, a rag, a reſpect, Quia malus, becauſe he is euill. It will one day grieue ſuch fruitles Nabals, when they muſt receiue a multiplicitie of torments, according to the number of their abuſed benefits, and they wil wiſh that they had not fared ſo well vponupon earth, that they might fare leſſe ill in Hell. They liue in the Vineyard, eate the fat, and drinke the ſweet; turning all this iuyce, not into fruitfull cluſters, for the behoofe of Gods ſeruants; but into their owne armes and branches: rayſing their Houſes out of the ruines of Gods Houſe. What good doe they? Cut them downe, Eccleſ. 2.26.Why cumber they the ground? It is fit, that the Riches of the ſinner ſhould bee laid vp for the righteous: dentur dignioribus.
But if God ſhould at once cut down all the barren Trees among vsus, there neuer was ſuch a cry in Egypt, as there would be about London. What innumerable ſwarmes of nothing does beleaguer this Citie? men and women, whoſe whole imployment is, to goe from their beds to the Tap-houſe, then to the Play-houſe, where they make a match for the Brothel-houſe, and from thence to bed againe. To omit thoſe ambulatory Chriſtians, that weare out the Pauement of this great Temple with their feet, but ſcarſe euer touch ſtone of it with their knees; that are neuer further from God, then when they are neereſt the Church. To omit that rabble of begging and pilfring vagabonds, that like beaſts, know no other end of their creation, but recreation; but to eate, and drinke, and ſleepe. What an armie of theſe might bee muſtred out of our Suburbs? But that Idleneſſe hath diſabled them to any ſeruice: they are neither fit for God nor man. Did they yet but like wormes and inſects, ſpend vp the corruption of the Land, and leaue vsus the leſſe, it were ſomewhat. But they are worſe, euen diſeaſes and vnwholſome ayres, to breed infection among vsus. Let Authority looke to their caſtigation, or anſwere for their miſchiefes: ſo farre as they deſerue, let them not be ſpared; Cut them downe, Why comber they the Ground?
The barren Tree doth no good you ſee; but that is not all: It doth much hurt, and that in two reſpects.
1 It occupies the roome where a better Tree might grow. The Kingdome of God ſhall be taken from you, Math. 21.4…and giuen to a Nation that will bring forth the Fruites thereof. A fruitfull Nation would bee content with ſuch a dwelling. Chriſt foretels this mutation. Paul ſhewes it accompliſhed. They are broken off, Rom. 11.19that we (in their places) might be graffed on. Friend, how cammeſt thou in hither, Math. 22.12.not hauing on a wedding garment? Why doſt thou vſurp the …ea…e, where a worthy gueſt might ſit? Thus Dauid vſed to purge his Court; Pſal. 101.8.admitting the righteous into the offices of the vnrighteous. As in caſe of calamitie, the godly are deliuered out of trouble, and the wicked come… in his roome: ſo in caſe of felicitie, the vngodly ſhall bee turned out of their happineſſe, and the reighteous ſhall come in their ſtead.
A Iudge is corrupt; he is girded with Iuſtice, but the girdle ſaggs to that ſide where the purſe hangeth; God will cut him down; here is roome for a good man, that will doe equitie. A Magiſtrate is partiall, and drawes the Sword of Iuſtice in his owne quarrell; which he puts vp in the cauſe of Chriſt: he muſt be cut downe, here is roome for one that will louelove and adhere to the truth. An office is abuſed by him that holds it; hee bought deare and hee cannot ſell cheape: it is time he were cut downe; this place will maintaine a man, that will maintaine the place, with vprightneſſe. A Miniſter is barren, hath no milke in his breaſts: Miniſterium eius accipiat alter; Acts 1.20.Let another take his office; here is roome for one that will feed the people. A prophane Patron will let none into the Lords Vineyard, but at the Non-licet-Gate; by which good men will neuer enter: his Clarke ſhall be Simon, himſelfe will bee Magus: vengeance ſhall cut him downe; heere is roome for one that will freely put faithfull Labourers into the Viueyard. There growes an Oppreſſor, ſculking in a corner; the nedy cannot finde him, or if they doe, they find no fruit from him; Cut him down, here is roome for one that will pitie the poore. The Lord will roote out ſuch baſtard Plants, and repleniſh his Garden with fruitfull Trees.
2 It drawes away nouriſhment from better Plants, that would beare vsus fruits. For this Chriſt denounced a woe to thoſe Iewiſh Clarkes, that keeping the Keies of heauen would neither enter themſelues, Matth. 23.13nor ſuffer others. What ſhould become of them, that wil neither do good, nor ſuffer good to be done, but cutting downe? A great Oake pines all the vnderwood neere it, yea ſpoiles the graſſe that ſhould feed the cattell. Eſay 5.….A great Oppreſſor engroſſeth all round about him, till there bee no place left for a fertile Tree. Meane while, himſelfe hath onelyonly ſome leaues, to ſhaddow his Sychophants; but no fruit, vnleſſe Bramble-berries, and ſuch as the Hogs will ſcarce eate.
All couet to be great Trees, fewe to bee good. The Bryar would grow vp to the bigneſſe of the Maple, the Maple would be as tall as the Cedar, the Cedar as ſtrong as the Oake: and theſe ſo ſpread their rootes, till they ſtarue the reſt by an inſenſible foaking. When mother earth, the Church, would deriue her ſap to ſome young hopefull Plant, theſe intercept it. There is maintenance due to the Miniſter, but the barren Impropriator ſtands in his way, & ſucks it al from him: perhaps he leaues him ſome few drops, to coole his temples, but not enough to preſerue life.
But the famiſhed tree cries againſt him that drawes the life from it, & yeelds no fruit; and God will heare it, Abſcinde, cut it downe. How charitable would Lazarus hauehave bene, had he bene owner of Diues his eſtate? How would Mordecai hauehave promoted the good of Iſrael, had he bene as great a fauorite as Haman was? How freely would the conſcionable man giuegive ſpiritual preferments, were he a Patron? He that feares God, would iuſtly render the Church her dues, did he driue ſuch trades, and dwell in ſuch houſes, as you do. But that God, who diſpoſeth all as it pleaſeth him, mend all when it pleaſeth him, euen for his owne mercies ſake.
Thus from a plaine Text I hauehave deriued you familiar perſwaſions: for I came not hither to ſatisfie the curious head, but the honeſt heart. Admit but two conſiderations more, and I hauehave done.
Firſt the Lord hath ſhewed vsus the way to be fruitful, by his owne example. He owes vsus nothing: if he withold good things, we cannot chalenge him: if he ſends vsus good things, we are bound to thanke him. The laſt yeare, how generall was the complaint all ouer this Kingdome? The Mower could not fill his ſythe, nor the binder vp of ſheues his boſome. The beaſts periſhed for want of fodder, yea, children dyed in the ſtreet with hunger: the poore Father not being able with all his weekes labour to buy them (onelyonly) bread. The fields were thin, and the barnes thinner: little in many places there was to gather, and the vnſeaſonable weather preuented the gathering of that little. The emptines of their bowels did iuſtly fill our bowels with compaſſion: Famine is a ſore plague. Wee then cryed vntounto the Lord for fruits, and he heard vsus: Loe in how plentifull a harueſt hee hath anſwered our deſires, to his owne praiſe, and our comfort! Yea, he concluded all with ſongs and triumphs, a ioyfull harueſt-home; the beſt ſheafe of our Wheat, the beſt grape of the Vintage, the beſt flower of our garland, the beſt fruit of that royall Tree, the ſafe returne of our gracious Prince. Theſe be the fruits of his merciemercy to vsus, where be the fruits of our thankefulneſſe to him?
Secondly, the barren Fig-tree is of all moſt miſerable, and ſo much the more, as it is barren in the Vineyard. The Vine fruitleſſe, Ezech. 15.3is of all trees moſt vſeleſſe. It is compared to noble and worthy things: to the good woman, Vxor tua ſicut vitis: Pſal. 128.3. Iohn 15.1. Iudg. 9.13.to the beſt man, I am the true vine: it checres the heart of God and man. But if barren it is good for nothing, not ſo much as to make a pinne to hang a bat on. Oakes and Cedars are good for building, Popplars for Pales, very buſhes for hedging, doted wood for firing: but the fruitleſſe Vine is good for nothing. Matth. 5.13.Salt keepes other things from putrefying, but if it ſelfe be putrefyed, what ſhall ſeaſon it? A ſweet Singer delights vsus all; but Quis medebitur cantatori a Serpente percuſſo? If a Serpent hath ſtung him, who ſhall recouer his voice? If the eye be blind, what ſhall looke to the eye?
Ad nihilum valet, quod non valet ad finem ſuum. It is good for nothing, that is not good for the end it was made. If a knife bee not good to cut, we ſay it is good for nothing: yet may ſome other vſe be inuented for it. If a Plough be not good to breake the ground, we ſay it is good for nothing; yet it may ſtop a gap. If a hound be not good to hunt, we ſay he is good for nothing, yet may he in the night giuegive warning of a theefe. But if a Fig-tree, a Profeſſor be not good for fruit, he is indeed, good for nothing. The refuſe of other things hauehave their vſes: ſowre Wine will make Vineger, olde Rags make Paper, Lees are for Dyers, Soile is good to fat the Land, Potſheards and broken tiles to mend high waies; all good for ſomewhat: yea, they offer to ſel the combings of haires; Ladies and Gentlewomen know whether they be good for any purpoſe or no. But the fruitleſſe vine, the ſauourleſſe Salt, the lightleſſe Lampe, the Figleſſe Figge-tree, the graceleſſe Chriſtian, is good for nothing.
We all hauehave our Stations in the Vineyard, to bring foorth fruits, but what bee thoſe fruits? It was a ſmart Inuention of him, that hauing placed the Emperour, and the Pope, reconciled, in their Maieſtick Thrones, he brought the States of the world before them. Firſt comes a Counſeller of State, with this Motto, I Aduiſe you two: then a Courtier I Flatter you three: then a Huſbandman, I Feed you foure, then a Merchant, I Couſſen you fiue: then a Lawyer, I Robbe you ſixe: then a Souldier, I Fight for you ſeuen: then a Phyſician, I Kill you eight: Laſtly a Prieſt, I abſolue you all nine: This was his Satyre. But in the feare of God, as our Soueraigne doth gouerne vsus in Truth and Peace; So let the Counſeller aduiſe, the Iudge cenſure, the Husbandman labour, Merchant trafficke, the Lawyer plead, the Souldier beare armes, the Diuine preach; all bring forth the fruites of righteouſneſſe: that this Kingdome may flouriſh, and bee an exemplary encouragement to our neighbours: that our Children may bee bleſſed after vsus, our Enemies conuinced, Aliens conuerted, Satan confounded, the Goſpell honoured, the Lord glorified, and our owne ſoules eternally ſaued. Which grace, the happy fruit of the Goſpell; and glory, the happie fruit of Grace; God the Father grant vsus all for his mercies ſake, God the Sonne for his merits ſake, God the Holy Ghoſt for his Names ſake: to whom three Perſons, and one moſt glorious God he rendred all honour and obedience, now and for euer. Amen.
FINIS.
End of the text · Thomas Adams, The Barren Tree (1623)