Five Sermons Preached Upon Special Occasions, Sermon 4 – Title page 5

Five Sermons Preached Upon Special Occasions · Sermon 4 – Title page 5

p. 1THE 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, p. 2on 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 had no purpose to kill them. This therefore, must bee an inuisible hand, working by an insensible creature: the Instrument 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 couclusion: Vel poenitendum, vel pereundum: Except yee repent, yee shall all likewise perish. p. 3Such venge…nce 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: not 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 discour…e: 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 p. 4to make good: this is to picke darknesse out of the Su…e. 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 …ight vsus: if this Parable, like the Sunne, may giuegive both light and heate; the more profitable, the more acceptable.

The Distribution.Then sayd hee to the Dresser, &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 Dress…r of his Vineyard.

A Complaint. Behold, these three yeeres I come seeking fruit on this Fig-tree, and find none.

A Sentence; Cut it downe.

A Reason; Why cumbers it the ground?

The Consultation. Then said be vntounto, &c.

1Dixit, non percussit: hee spake, hee stroke not: hee might hauehave spared words, and begunne p. 5with 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 foule 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.…Gen 3Hee 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 Ioab discoursed with Amasa, 2 Sam. 20.10.2 Sam 20:10in the fift ribbe, they speake Daggers poynts.1 Kings 22.24.1 Kgs 22:24 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;Reuel. 3.20.Rev 3:20 Behold, I stand at the doore, 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 p. 62double 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 m…ture 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 pl…y the after-game; with shame and sor…ow to recouer his former estate, or giuegive it lost for euer. O holy deliberation, whither art thou fled? Dauids H…rpe 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 p. 7as 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 3do…h his Ministers, to acquaint them with his owne purposes.Amos 3.7.Amos 3:7 Surely, 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.Luke 8:10 To you it is giuen to know the …ysteries 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. Shall I hide from Abraham the thing that I mean to do? Gen. 18.17.Gen 18:17The matter concerned Sodome, not Abraham: yet was it reuealed to Abraham, not to Sodome. But doth God need any mans counsell? Rom. 11.34.Rom 11:34Who 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;Iohn 6.6John 6:6 This be… said to prooue him: for he p. 8himselfe 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.Num 17was 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? lf 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.

4To 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.Acts 4:321. Quia Cor vnum, because they hauehave all one heart.Ephes. 4.12.Eph 4:12 2. Quia officium vnum; all their labours meet in that one common terme; the …dification of the Body of p. 9Christ. 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. Did Peter onelyonly promise this?Math. 26.35.Matt 26:35 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, Angelo Ecclesiae, Reuel. 2. & 3.Rev 2to the Angell of the Church.

To the Dresser. Dressing implies labour and 5heedfulneesse. 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 p. 10backes, 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.

6To the Dresser. Why to him? Vt intercederet that he might pleade for the Tree. So vnwilling is God to destroy, that hee woul… hauehave vsus manacle his hands with our prayers: he would bee intreated to forbeare.Exod. …2.7.Exod 2:7 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 graciou… …ffection 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. Me… 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 goo… p. 11to 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.Num 16:22Moses and Aaron pray for their rebels. They were worthy of death, and they had it; yet would these mercifull Leaders hau… 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 weakness, 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 p. 12our 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.

His Successe. I find none.

First, the Accesse.

1Behold. 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 p. 13Fields, 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.Song 2:12 The voyce of the Turtle is (not) heard in our Land. Vox Turturis, vox gem… tis. 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 p. 14the 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. Hee 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.Ps 16Lord, 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 bles…eth all the rest vntounto vsus. Farre bee it from vsus to welcome him with scandals, with p. 15blasphemies, and neglect. Hee may then reply, as Absolon to Hushai, 2 Sam. 16.172 Sam 16:17Is 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 giu…r. 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 tongus, 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 …erue 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? 3What 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 requi…es a debt that is due vntounto him.

Seeking. This is no rare, but a continued 4act. It is not Veni, I came: Hee came vntounto his owne, Iohn 1.11.John 1:11&c Nor a Venturus sum; Yet a little p. 16while,Reuel. 22.Rev 22 and I will come. But foreign: as Reuel. 3.20. Sto pulsans, I stand knocking: so here, Venio querens, l come seeking. Hee seekes continually: will you heare how long?

5These 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 p. 17for 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 6of 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 7yeares 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 p. 18we 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 allmost 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.

8He comes to a particular man three yeeres. 1. In Youth. I hauehave planted thee in my p. 19Vineyard, 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.Matt 8:29 Art thou come to torment mee before my time? But whose charge is it to Remember thy Creator, Diebus Iuuentutis? 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. 9.61.Luke 9:61 Let 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 p. 20his caution to the entertained seruant;Forget thine owne people, Psal. 45.10.Ps 45:10and 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.

9If 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'… 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 p. 21hauehave well begun or learned what life is: like bad Schollers, that slubber out their bookes before they hauehave learned their lessons. That instead 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 10to God, and not put him to seeke for his owne.Nath 3.12. We should be like those ripe-figs, 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 Freewill-offerings. Howsoeuer, let vsus bee sure not to disappoynt the Lord when he seekes.

On this Fig-tree. It is fit, that hee that 11plants a Vineyard, should taste of the Wine: good reason,Prou. 27.18.Prov 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 p. 22hand hath set vsus. We are not borne of flesh, nor of the will of blood, Iohn 1.1….John 1:1or 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 sauing 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.Matt 7:16Not 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 Kin… giuegive p. 23vsus 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, cuilicet 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 p. 24our 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.

12Fruit. This is that inseparable effect that God expects from eueryevery Tree planted in his Garden.Rom. 7.4.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. 19.4Ps 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. 22.12Matt 22:12 but 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 p. 25expedition: 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 bought 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 p. 26earth 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.

13Fruite. 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 th…ng 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 p. 27like 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 p. 28Trees 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.John 5:17The 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.

p. 29The 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 p. 30of Iustice, Ministers the fruits of knowledge, priuate men the fruits of Charitie and Obedien…e; 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.Ps 1:3If the Figge-tree could hauehave obiected to the Owner,2 Kings 5.262 Kgs 5:26 as Elisha to his seruant; Hoccine tempus; Is this a time to plant Vineyards, or gather fruit? Or as the man replyed to his neighbour, 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 p. 31gathering.Cant. 2.12.Song 2:12 When the time of the singing of Birds is come, Iob 38.38.Job 38:38Then 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? Psal. 137.4.Ps 137:4Is this a time or place to be merry? 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. Non anté 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, 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 Tempo…e tuo, p. 32thou shalt be cut down tempore non tuo, Eccles. …. 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.

2None? Nunquid quia male quasiuit 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.Ps 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.John 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 insted 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 p. 33one 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 3as 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. If the number bee not as the Sand, Rom. 9.27. Esay 6.13Rom 9:27Isa 6:13yet 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 7.1Mic 7:1 and that is a woefull scarcitie: if the gleanings bee not allowed, yet let there bee heere and there a Figge,Esay 17.6.Isa 17:6 a Grape, a Berry, on the outmost branches; that the Planter may hauehave a taste: It is too defectiue,Hab. 3.17.Hab 3:17 when Non florebit ficus, the Tree doth not flourish: but Quando non erit Vua in vitibus,I…rem. 8.13 non ficus in ficulneis: when there shall not bee a Grape on the Vine, nor a Figge on the Tree; this is a p. 34miserable 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 …ixtie, of thirtie; an Omer, and an Ephah: but the Sacred deawes of Heauen, the graces of the Gospell, blesse vsus from hauing None. I find… none.

4None? 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 foraigne 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.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 p. 35with 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 Couenant shall present to his Father,R…el. 8.4. with 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 Souldi…rs thirst: 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. 10.48.Matt 10:48 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 5is 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 p. 36knowne 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 iust…m, 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.

6None? 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.

7None? Yes, enough of some fruites, but the Prophet calls them Ficos valde malos, so bad that they cannot be eaten. Ie…. 24.8.As the fruite o p. 37the 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.Eph 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 infancie we can doe nothing, in our minoritie we will doe little; in Gods seruice: but now it is growne fructifiable) I am 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:Esay ….3 Quaesiui Vuas, inve…io Labrascas: I find wild Grapes, luxurient fruits. Instead of the hearty effects, which Wine produceth, l 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.Hos 4:15yet let not Iudah transgresse. What may be expected from the wild Forrest of Paganisme, when the Garden p. 38of 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, while (against all nature) Fig-trees denoure one another.Math. 13.27.Matt 13:27 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 eaten and are fat, Psal. 22.29.Ps 22:29that wee should worship him. 1 Cor. 10.71 Cor 10:7What 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. … 26.…6.What fruit finds hee? Lord, thou hast smitten them, but they have not sorrowed; an insensible desperatnesse. In this case let vsus pray; Lord, lesse of the fruits wee hauehave, and more of them wee p. 39should hauehave.Esay. 5.7.Isa 5:7 Instead of righteousnesse, a crye: 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, p. 40which 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.

1A 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? p. 41There is hope of a Tree though the roote waxe olde in the earth, Iob 14.8.Job 14:8and the stock die in the ground; 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 2dresser. 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 p. 42perswaded;Genes 21.Gen 21 Modo non videam, Let me not see the death of the Childe. But hee must obey; Arbor non est Cul…oris, Cris.sed Patris familias: th… Tree is not the Dressers, but the Lords; and his owne is at his owne disposing: Cut it downe.

3Cut 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. …. Which St. Paul calls, Tradere Satanae, to deliuer vntounto Satan: so himselfe Excommunicated Hymeneus and Alexander, 1. Tim. 1.20.1 Tim 1:20deliuering them vntounto Satan: a mi…erable 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 capiendo. 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, p. 43or 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 deserues it. These ir-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 p. 44Excommunication 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 matched 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 …he Pope hath no Superior. But too much of that; this is a Parable, and heere is no foundation for such a building.

4Cut 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, p. 45Nero had bene a fitter instrument then Paul. Psal. 19Ps 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, 5Succidendam minare, threaten that I will cut it downe.Iere. 15.1.Jer 15:1 Cast them out of my sight; Eijce, that is, Eijciendos pronuncia; say that I will reiect them.Zach. 11.9.Zech 11:9 Quod moritur, moriatur: 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, Reuel. 22.11.Rev 22:11let him alone. If 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, l…t him be filthy still; let them perish. Abeat, pereat, profundat, perdat.

Cut it downe. This was, Sententia oris, the 6sentence 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 taxe 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 …stim malo, vt aedificaretur in bono: the subuersion was menaced, the conuersion was intended. The Father shuts his rebellions Sonne out of p. 46doores, 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 n…uer Cut downe our soules.

The Reason. Why cumbreth it the ground?

1God is an vndependant Lord, and needes not giuegive a reason of his doings: for who can call him to account,Rom. 9.20.Rom 9:20 Cur ita facis? His Iudgements are not alwaies manifest, they p. 47are 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 miserecordi…, 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, inutil…m. 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 2of the nourishment. Terra bona, and Gens mala; are an ill match: an opulent Land,Aug. and a pestilent People. Peccator non est dignus pane quo vescitur. The wicked man is not worthy of the bread hee eates, of the water he drinkes, of the ayre he breathes, of the ground hee goes on. The rich thinkes p. 48himselfe worthy of delicate viands, costly garments: dutifull attendance, Quia Diues, 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, Why cumber they the ground? It is fit,Eccles 2.26.Eccl 2:26 that the Riches of the sinner should bee laid vp for the righteous: dentur dig…ioribus.

3But 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 p. 49touch 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, kn…w 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; 4but 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. 21.43Matt 21:43 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.Rom. 11.19Rom 11:19 They are broken off, that we (in their places) might be graffed on. Friend, Math. 22.12.Matt 22:12how cammest thou in hither, hauing p. 50on a wedding garment? Why dost thou vsurp the seate, where a worthy guest might sit? Thus Dauid vsed to purge his Court;Psal. 101.8.Ps 101:8 admitting the righteous into the offices of the vnrighteous. As in case of calamitie… …he godly are deliuered out of trouble, and the wicked comes 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 …ill louelove and adhere to the truth. An office is ab…sed 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.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 p. 51Magus: vengeance shall cut him downe; heere is roome for one that will freely put faithfull Labourers into the Vineyard. 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 6Plants, 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. 23.13.Matt 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. 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 7good. 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 p. 52they starue the rest by an insensible soaking. 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 cool… his temples, but not enough to preserue life.

8But 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.

9First 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 p. 53chalenge 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 10miserable, and so much the more, as it is barren in the Vineyard.Ezech. 15.3.Ezek 15:3 The Vine fruitlesse, is of all trees most vselesse. It is compared to p. 54man,Psal. 128.3. Iohn 15.1. Iudg. 9.13.Ps 128Judg 9:13 Vxor tua sicut vitis: to the best man, I am the true vine: it cheeres 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 hat 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.Matt 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 p. 55the 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 p. 56conuerted, 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.

THE TEMPLE.

A Sermon Preached at PAVLS Crosse the fifth of August. 1624.

BY THO. ADAMS.

LONDON, Printed by A. Mathewes for Iohn Grismand, and are to bee sold at his Shop in Pauls Alley at the Signe of the Gunne. 1624.