The Figless Fig Tree, Text (5 of 12)

The Figless Fig Tree · Text (5 of 12)

p. 170There is a Third ſort amongſt us, that will neither allow the Dreſſer of the Vineyard Countenance nor Maintenance; ſuch as are poſſeſſed with an Anabaptiſtical Spirit, crept into many Places and Pariſhes in this Kingdom, who deny any need of the Office of a Dreſſer, and publique Teacher, and that any other maintenance is due from People to their Miniſter, then what is freely given to them as an Alms by way of courteſie and gratuity.

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

But that there is ſuch a Calling as the Miniſtery (diſtinct from other Callings) is evident enough from Scripture to ſober ſpirits;Eph. 4.8, 11.Eph 4:8Eph 4:11 God gave ſome to be Apoſtles, ſome Prophets, ſome Paſtors, ſome Teachers; for the building up of the Church of Chriſt, Eph. 4.8, 11. Are all Apostles, are all Pastors, are all Teachers? 1 Cor. 12, 28, 29.1 Cor. 12.28, 29.1 Cor 12:281 Cor 12:29 which Interrogation is a flat Negation, They are not all ſo: All the Body is not an Eye; no more in the Body-Myſtical is all a Miniſter. And doth not the Scripture expreſly diſtinguiſh betwixt thoſe that are taught in the word, and thoſe that teach them? Gal. 6.6. 1 Pet. 5.1, 2.Gal 6:61 Pet 5:11 Pet 5:2Gal. 6.6. betwixt thoſe that feed the flock, and theſe that are fed by them? 1 Pet. 5.12. If no peculiar Church be committed to them more then to others, or more then what belongs to all Profeſſors; whence is it that there are ſo many Rules given to Believers, how to carry themſelves towards them,1 Theſ. 5.12.1 Thess 5:12 as to know them, 1 Theſ. 5.12. to obey them? And why are they enjoyned to watch over the ſouls of others, as thoſe who muſt (in a ſpecial manner) be accountable to God for them, Heb. 13.17. And whether it were the Inſtitution of Chriſt,Heb. 13.17.Heb 13:17 or the Invention of Man, that at Epheſus and Miletus there ſhould be El…ers, who ſhould take heed not onelyonly to them ſelves, but to all the flock, whereof (not onelyonly men, but) the Holy Ghoſt had made them Overſeers, Act. 20.17.Acts 20:17and to feed the Church of God which he had purchaſed with his own blood, Acts 20.17. let any underſtanding Chriſtian Judge.

It is true, every Chriſtian is (after a ſort) the Dreſſer of a Vineyard (…s hath bin ſaid);1 Pet. 4.10, 11.1 Pet 4:101 Pet 4:11 he is a Spiritual Prieſt to God, and is to employ his gifts for the good of others, 1 Pet. 4.10, 11. p. 171But where it is required, that they ſhould do this Publiquely, and Miniſterially? Are not Chriſtians called Kings as well as Prieſts? Revel. 1.6, & 3, 10.Revel. 1.6, & 3, 10.Rev 1:6Rev 3:10 And yet I ſuppoſe no man will be ſo audaciouſly fooliſh, as to ſtep into the Throne, and offer to Rule the Nation in that reſpect. And is it ſafe for any (except thoſe who are thereunto called by God) to enter upon the Prieſt's Office, becauſe they are ſtyled Prieſts in Scripture? But I may ſpare my breath in ſpeaking of theſe.

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

Dreſſer.Text

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

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

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

This the great Apoſtle of the Gentiles confeſſeth,1 Cor. 3.9.1 Cor 3:9 1 Cor. 3.9. We together are God's Labourers, (one of us as well as another), we work together with and for the Lord. St. Paul was a wiſe Maſter-Builder, and had a higher degree of Miniſtry than others, (for he was an Apoſtle, and ſo a degree above an Evangeliſt) yet he did account of the Evangeliſts as of his fellows, and equals, in the work of the Miniſtry, and joyns them with him as his Aſſiſtants, 2 Cor. 1.1. Phil. 1.1. Coloſ. 1.1. 1 Theſ. 1.1.2 Cor 1:1Phil 1:1Col 1:11 Thess 1:1as we read in ſundry of his Epiſtles, 2 Cor. 1. 1. Phil. 1.1. Coloſ. 1.1. 1 Theſ. 1.1. Nor did he onelyonly eſteem thus of thoſe who were Evangeliſts, but he eſteemed of Paſtors (a degree lower then the other) as his fellow-Labourers: So he calls Epaphroditus, his companion in Labour, and fellow-Souldier, Phil. 2.25.Phil. 2.25. Col. 1.7. & 4.7.Phil 2:25Col 1:7Col 4:7 So others, Epaphras, Tychichus Clement &c. he terms his fellow-Servants, and fellow-Labourers, Coloſ. 1.7. & 4.7. acknowledging thoſe who were his Inferiours in degree, to be the ſame that he was in the Miniſterial Function.

p. 173For the further clearing and confirming of the Poynt, let me ſhew you, firſt, wherein they are to ſhew themſelves One in their Miniſterial Function: Secondly, The Grounds and Reaſons of it, why they ſhould be as one in their Maſter's Service: Of the firſt.

Miniſters ſhould manifeſt their Ʋnity and Oneneſſe, three wayes eſpecially; Firſt, in Doctrine, they are to teach the ſame Truth, and be of the ſame mind and Judgment, at leaſt in all fundamental and neceſſary Poynts, Gal. 1.8, 9.Gal. 1.8, 9. Explained.Gal 1:8Gal 1:9 If any other preach any other Goſpel then that which you have received, let him be accurſed (ſaith the Apoſtle); and left he might be thought to go too far in ſo ſaying, he reiterates it, As we ſaid before ſo ſay I now again, If any man preach another Goſpel unto you than that which you have received, let him be accurſed. By another Goſpel, he meaneth any Doctrine, divers from the Fundamentals which they had laid; as is plain, in that, coming to explicate the Goſpel to which the Galathians were turned, he pi…cheth onelyonly upon that one poynt of Juſtification by works, or the neceſſity of keeping the ceremonial Law in all Believers: Such a care had the Apoſtles that there might be a conſent in their teaching, as that they drew the maine Articles of the Goſpel into a Comp…nd, called the Symbol of the Apoſtles, by which all Doctrines ſhould be regulated; or if not they, yet certainly it was done by Apoſtolical men, in the moſt pure and ancient times of the Church. And in reſpect of this conſent, God's Servants are ſaid to have one mouth, Luk. 1.70. as he ſpake by the mouth of his holy Prophets. Luk. 1.70. Iſa. 52.8.Luke 1:70Isa 52:8not mouths; And one Voyce, Iſa. 52.8. Thy Watchmen ſhall lift up the Voyce, with the Voyce together ſhall they ſing: which though literally, the words are to be applyed to Iſrael's delivery out of captivity, which the Prophets ſhould publiſh with great freedom and conſent of Spirit;Calv. in loc. yet (ſaith Calvin) they have reſpect to the times of the Goſpel alſo, ſhewing the great union that ſhall be 0 betwixt God's faithful Miniſters in the work of Chriſt, unto his ſecond coming.

Secondly, As they are to be one in Judgment ſo in Affection they are to be as one. Paul never ſpake of any faithful Miniſter without ſignification of ſpecial love and brothe…y Affection: He terms Tychichus not onelyonly Brother,Eph. 6.21.Eph 6:21 but dear Brother p. 174Eph. 6.21. and Epaphroditus he ſtyles, not onelyonly Fellow-ſervant, but his dear Fellow ſervant, Coloſ. 1.7. 2 Tim. 1.2. 2 Pet. 3.15.Col 1:72 Tim 1:22 Pet 3:15Coloſ. 1.7. and Timothy not onelyonly his Son, but his dearly beloved Son, 2 Tim. 1.2. And Peter ſpeaking of Paul, ſtyles him his beloved Brother, 2 Pet. 3.15. (albeit there had been difference betwixt them, and he had been ſharply reproved before by St. Paul, for his diſſembling, Gal. 2.11.) And it is (not altogether impertinently) taken notice of,Gal. 2.11. Mat. 4.18, 21.Gal 2:11Matt 4:18Matt 4:21 that our Saviour called to the Apoſtle-ſhip three paire of Brethren, (at the leaſt) intimating therein what brotherly Love and Affection ſhould be amongſt the Miniſters of the Goſpel. The general calling of a Chriſtian ſhould be a ſufficient bond to knit together the hearts of all true Chriſtians in Love, but when to this Bond a ſecond is added, that of Vocation and Calling, this ſhould knit our hearts more faſt and firmly each to ther.

Thirdly, We ſhould be one in the helping and aſſiſting of each other; we ſhould ſay, as Judah ſaid unto Simeon his Brother, Come up with we into my Lot that we may fight againſt the Canaanites, and I likewiſe will go with thee into thy Lot, Judg 1.13.Judg 1:13Judg. 1.13. So it was propheſied as a fruit of the Goſpel, that Ephraim and Judah ſhould ceaſe to vex one another, and that they ſhould both joyn together againſt the common adverſary,Iſa. 11.13, 14. Mar. 6.7.Isa 11:13Isa 11:14Mark 6:7 Iſa. 11.13, 14. This was one reaſon why our Saviour, when he ſent out the twelve, ſent them out two by two, Mark 6.7. that one might be aiding and aſſiſting to the other in their doings. Brother that holdeth with Brother is like a fortified City, Eccl. 4.10, 12.Eccl 4:10Eccl 4:12ſaith the Proverb. And hence it is that Miniſters are termed Fellow-helpers; So St. Paul ſtyled Titus, 2 Cor. 8.12. Zeph. 3.9.2 Cor 8:12Zeph 3:92 Cor. 8.22. And this is that ſerving of our Maſter with one ſhoulder, as the Prophet phraſeth it, Zeph. 3.9. (And ſo the Original hath it.) And thus you hear wherein God's Servants, the Dreſſers of his Vineyard, are to be as One. Now let us hear what ground there is for this Unity.

That Text (formerly mentioned, and made uſe of to perſwade to Unity),Eph. 4.4. &c.Eph 4:4 Epheſ. 4.4. doth in a more ſpecial manner concern Miniſters, than any other, and layeth a ſtronger bond on them than i… doth on any private Chriſtian.

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

Secondly, Ʋna fides, It is one Faith that we preach and teach;Quiſquis fidem ſe tenere credit, unitatem teneat. Cypr. 1 Cor. 1.13.1 Cor 1:13 Nothing is more ordinary with St. Paul, in his Epiſtles, then to cry out upon divers and different Teachers, as the greateſt bane of the Church.

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

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

Fifthly, Ʋnus Spiritus, Spiritus Sanctus eſt nexus. Eph. 4.16. 1 Cor. 12.4.Eph 4:161 Cor 12:4the Spirit is but one by which we are tyed together, and from whom we have received our gifts and abilities, (albeit there be diverſity of them,) 1 Cor. 12.4. and this Spirit moves the wheels together, ſo that they go one way, and this one Spirit calls us.

Sixthly, In unâ ſpe, in one common hope of life and happineſſe: It is one Heaven we hope for; one mark, the prize of our high Calling, we all contend for; one port that we ſteer our courſe unto; By this one hope there comes more ſtrength to this Union, Joh. 4.36, 37. Now then, ſince there is one Lord,Joh. 4.36, 37.John 4:36John 4:37 (ſo we are one in the head:) One Faith, (ſo one in the heart;) One Baptiſm, (ſo one in the face;) One Body, (ſo one in the hand;) Is there not great reaſon that Head, Heart, Face, Hand, all, ſhould look one way, and make after the ſame place, which is Heaven, our common Hope?

It is a Doctrine both of General and Particular Concernment.

Ʋſe. 1 In general, It concerns both Miniſter and People; We have all great cauſe to lament bitterly, for the diviſions that are amongſt the Dreſſers of our Vines and Figg-Trees: It was ſometimes ſaid of Ephraim, Diviſum eſt cor eorum, their heart is divided, Hoſ. 10.2.Hos 10:2Hoſ. 10.2. So may it be ſaid of theſe in theſe our daies, and this is no ſmall Judgment upon this Nation. Shepherds obſerve, that when Sheep butt one againſt another, a ſtorm follows; And the Sheep of Chriſt obſerve, that when the Shepherds are at p. 176variance, and contend amongſt themſelves, the Church is endangered. It is never more merry with Wolves and Foxes, than when the Sheph…rds are together by the ears; lamentable are thoſe Flocks, miſerable are thoſe Sheep! Divide & Regna was Machiavel's rule, and the old Serpent makes uſe of it; nor doth he labour in any thing more than in blowing of the coals, and in creaſing the heat, of contention, betwixt God's Miniſters, by his Incendiaries: well knowing.

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

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

Thirdly, Diſcord amongſt theſe doth more eſpecially reproach and diſgrace Religion, and expoſeth it to the ſcorn and deriſion of the World.Chryſ. in Gal. c. 1. Euſeb. vit. Conſtant. l. 2. c. 60. l. 3. c. 12. Socrat. Hiſt. Eccl. l. 1. c. 3. Sozom. Hiſt. l. 1. c. 15. Th…: Walſing Hiſt. Angl. in Hen. 4. p. 420. Plin. Nat. Hiſt.Gal 1Sir 50:1 For this cauſe (ſaith Chryſoſtome) are we become a reproach to Jews and Gentiles, becauſe the Church is rent into a thouſand factions: This, Eccleſiaſtical Hiſtory verifies; And not onelyonly ſo, but it hath raiſed up bitter perſecution againſt the Church. The cruell perſecution under Diocleſian was occaſioned chiefly by the petulancy, pride, and contentions of Paſtor's and Biſhops (ſaith Euſebius). And two hundred thouſand people were ſlain in the garboyle which followed upon the Schiſms of Popes (ſaith Walſingham).

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

Uſe 2 To pray earneſtly to God, that he would be pleaſed to compound thoſe differences that are amongſt us, and work a holy concord amongſt his Servants, and bleſſe and proſper all pious and lawful undertakings this way, and to guide his Servants, that go about that work, that it may be ſucceſſeful (ſo far as it may make for his Glory and the Churches good): It is no eaſy task that is undertaken; It had not need to be a ſhaking hand, that drawes ſtrait ſo ſmall a line; far more comfortable would it be (if God ſo pleaſe) to take away the Subject of the Qu…ſtion (ſaith one), that thoſe who are of one Family, may be of one heart and mind. Let us pray for this, (ſo far as may ſtand with God's good Will,) and let us endeavour in our ſeveral Callings and places to procure it. Such was the deſire of Mr. Calvin of the Churches peace, that he profeſſed, he would willingly travail over all the Seas in the World, to put an end to the differences of the Church. Bleſſed are the Peace-makers, Math. 5.9.Math. 5.9.Matt 5:9 And ſo this Doctrine is of Particular Uſe, both to Magiſtrates and Miniſters; to Miniſters and all the people of God.

Uſe 3 If the Dreſſers ſhould be as one in the Service of their Maſter, then far be it for Magiſtrates and Miniſters to counter-work one againſt the other; ſeeing the Magiſtrate is (as you have heard) the Miniſter of God as well as the other; Both are employed to do ſervice for one Maſter; Theſe,foreign Rom. 13.4. Ezek.37.18, 19. Ruth 4.11.Rom 13:4Ezek 37:18Ezek 37:19Ruth 4:11 like thoſe two Sticks or tallies mentioned Ezek. 37.16, 19. are to be one: Both together, like Rachel and Leah, will better build up the Houſe of Iſrael, the Church of God, then aſunder; when Magiſtrates, (Chriſt's Subſtitutes in his Kingly Office,) and Miniſters (Chriſt's Subſtitutes in his Prieſtly Office,) ſtay one another, as Butter…ſſes below, or Spars above; then all ſtands film, but if d…ſcord ariſe betwixt theſe, both Callings ſuffer by it. As Sampſon (herefore) ſaid unto his B…ethren of Judah, Swear unto me that you will not fall upon meyour ſelves, Judg. 15.12.Judg 15:12Judg. 15.12. ſo may p. 178the Miniſter ſay unto the Magiſtrate, and the Magiſtrate unto the Miniſter; for if contentions ariſe be wixt the…e, and one ſeeks to pull the Sword out of the others hand, we may ſay as Jocaſta ſometimes ſaid weeping over the malice of her two ſons Eteocles and Polynices, Senec. in Thebard.Tu times illum, & ille te; ego utrum que , ſed pro utro que : Thou feareſt him, and he feareth thee, I fear you both, becauſe I fear the deſtruction of you both.

Yet more Particularly, God's Miniſters of the Word are eſpecially intereſſed in this buſineſſe, and to be exhorted (ſeeing they are as one) that, with one heart and hand, they give themſelves to the Lord's work,Mark. 9.49. Aug. Epiſt. Hier. inter opera Hier.Mark 9:49 and be at peace amongſt themſelves. Augustine paſſionately lamented the differences that were betwixt Hierom and Ruffinus, two famous Pillars of the Church, and dreſſers of God's Vineyard; Wo is me (ſaith he) that I cannot find you both together; how am I moved; how am I greived; how willing would I be to fall down at your Feet? I would weep according to my Power, and begg according to my Love, now of the one for the other, and then of both for both; and for others alſo, (who with great perilland ſcandal ſee you), that you would not ſuffer theſe great diſſentions to ſpread. And great cauſe we have to do ſo; for.

Firſt, It would be remembred that all our Labours ſhould meet, in that one term, the edifying of the Body of Chriſt, that is, his Church,Eph. 4.12.Eph 4:12 Epheſ. 4.12. Now, the Church of Chriſt is not built up with blowes and noiſe: The Matter of the Temple was framed in Lebanon; 1 King. 6.7.1 Kgs 6:7at the ſetting of it up in Zion no ſtroak was heard, neither of Axe nor Hammer. Confuſion of Languages hindred the building of the Tower of Babel; Gen. 11.5.Gen 11:5ſo variety of opinions and ſtrife of tongues, is a great lett to Temple-work: whilſt our Languages are ſo variable that we cannot underſtand each other, or for our Impatiency will not, the progreſſe of the Church is hindered. Our contentions are a ſcandal to thoſe that are without, and a great hinderance to thoſe that are within; It keeps many from us; opens the mouths of many againſt us; weakens the hands of ſuch as remain with us, and encourageth others to forſake and leave us: when as by Unity and Concord, the credit of our Miniſtry would be greatly ſtrengthened; our Doctrine more regarded, and become more fruitful and powerful p. 179in the hearts of our people, as appears by that we read, 1 Cor. 14.25.1 Cor. 14.25.1 Cor 14:25 Where the conſent and agreement that was found amongſt God's Servants in their Miniſtry, is rendred as the reaſon of that ignorant man's falling down on his face and worſhipping, this extorted from him an acknowledgment that God was in them indeed.

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

Thirdly, Unity and concord amongſt God's Miniſters is very acceptable, and pleaſing unto God, and delights his ſpirit. In the 2 Chron. 5.13.2. Chron. 18.2 Chr 18 we read, that when the Trumpeters and Singers were as one, to make one ſound to be heard in prayſing and thanking the Lord; there the Houſe was filled with a Cloud, even the Houſe of the Lord: God drew near, and manifeſted his gracious preſence amongſt them. And, Acts 2.1,—11. Divers ſpake in divers Languages at once,Acts 2.1,—11.Acts 2:1 yet all conſented in the thing which they ſpake, for all ſpake the wonderful things of God; and then the Spirit of God was amongſt them,foreign and fell on them, and that in the likeneſſe of cloven tongues (not of cloven hearts). Thence Interpreters conclude, Animarum unio & concordia, eſt optima d ſpoſitio ad recip…endum Spiritum ſanctum, that unity and concord is the beſt diſpoſition of the mind, for receiving of the holy Ghoſt. But on the other ſide God is not preſent with his favour; his ſpirit abides not where diſcord and diſſention is: That merry Cardinal intimated as much to his fellows, in the Conclave▪ when they could not agree about the choice of the Pope, Let us (ſaid he) untyle the Houſe, quia Spiritus ſanctus nequit ad nos per tot tecta ingredi, becauſe the Holy Ghoſt cannot get in unto us through ſo many Tyles: Differences and contentions amongſt us, keeps Gods ſpirit from us: Nay, yet more;

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

Laſtly, The after-throes, that we put our Mother the Church unto, by our Diſſentions, would be laid to heart;Gen. 25.22.Gen 25:22 Rebeccah finding a ſtrugling in her Womb, cryed out Why am I thus? So ſaith the Church, Oh! why am I fruitful of Children; when they prove ſuch diſſenting and diagreeing Children?Dienſ. Alexandr. Apud. Niceph. Time was when it was ſaid by the holyeſt men that then lived in the Church, non minoris eſſe laudis non ſcindere Eccleſiam, quàm Idolo non ſacrificare, that it was no leſſe praiſe worthy, to abſtain from renting the Church, then to forbear ſacrificing to an Idol: Theſe things well conſidered, would (without all queſtion) work ſomewhat towards unity and concord between diſſenting Brethren (whoſe diviſions do cauſe great thoughts of heart in every faithful Chriſtian who deſires to ſee our Vines and Figg-Trees flouriſh).Judg. 5.15.Judg 5:15 And provoke them to uſe all good meanes of reconciliation, and hearken to all lawful propoſals that may make for peace. Now what theſe meanes are that by Gods Min…ſters muſt be uſed whereby this unity and concord amongſt them may be attaine d, would be ſhewed; And ſo (beſides thoſe general directions before given) theſe particular Rules are very uſeful.

Firſt, Let us make our peace with God; for till that be done, no peace can be expected with man, Phil. 4.7, 9. It is in Judgement that God divides our hearts, I will divide them in Jacob,Phil. 4.7, 9. Gen. 47.7.Phil 4:7Phil 4:9Gen 47:7 &c. St. Baſil lamenting the diſcord that was in that Church, imputes the cauſe thereof to mens contempt of their Heavenly King; As did the troubles of Iſrael, and the Judges, ariſe from this, that there was no King in Iſrael. Queſtionleſſe, our diſſentions are Paenal and Judicial puniſhments, for that willful Rent which hath bin made amongſt us; and till God be appeaſed ſtill p. 182diſſention will abide. You may read, Zach. 11.4. of two Paſtoral Staves, Zach. 11.14.Zech 11:14wherewith the Flock of God is fed; the one is Beauty (which ſignifies ſafety and protection) the covenant made betwixt God and his People? the other Bands (which ſignifieth unity and concord amongſt God's People. Now the Staff Beauty God takes and breaks, ſhewing their wicked dealing with the Covenant of God; then Bands cannot hold: This is our caſe, (it is to be feared) our covenants with God have bin violated, we have broken the ſtaff Beauty and God in his juſt judgment breaketh Bands that it holds not.

Secondly, Let our care be to ſtock our ſelves well with Heavenly wiſdom, that Heavenly wiſdom which is from above; that is, with the knowledge of Divine things. Such I hope is the Reſolution of the aſſociated Miniſters of this County, as appeares by their agreement.Eſſex. We reſolve through the grace of Chriſt to contend daylie, to the comprehenſion of that Ministerial knowledge and wiſdome, whereby we may underſtand our way; and to ſtudy more, and ſtrive after that excellent Wiſdom, and Art of winning Souls, &c. Indeed we profeſſe our ſelves to be Wiſdom's Schollars, yea, Wiſdom's Children: Now Wiſdom looks to be juſtified of her Children, Math. 11.19. and ſhe is juſtified by them,Math. 11.19.Matt 11:19 when they ſhew forth the fruits of it in their carriage, which fruits are laid down by St. James, 3.17. to be theſe;Jam 3.17.Jas 3:17

Firſt, Chaſtity or Purity: That is pure which is without mixture and (ſo underſtanding it) it ſuffers not Light to be mixt with Darkneſſe, Truth with Error, Superſtition with Religion; theſe cannot ſtand together,2 Cor. 2.17.2 Cor 2:17 2 Cor. 2.17. We are not (ſaith the Apoſtle) as many who corrupt the Word of God: (the word is taken from Huckſters, or deceitful Vintners, who mixe their Commodities,) We do not Huckſter it, it ſtill retains a pure and chaſte mind in out Breaſts, and pure affections in our Hearts to the Truth, ſo …hat it will not ſuffer us to admit of any error; or do any thing againſt the Truth, but for the Truth. Unity without Verity is no better then Conſpiracy, if it be joyned with falſhood; it is not Chastity but execrable Adultery (ſaith Cyprian). Hence was it that ſuch care was had in the Primitive times to maintain the Truth, and not give way to the ſmalleſt p. 183Errors, where the conſequence might prove great. In the Councel of Chalcedon there aroſe a difference about one little word, a Monoſyllable, the queſtion was about Ex and In. The Heretiques (condemned then) confeſſed Chriſt to be ex duabus naturis, compoſed of two natures at firſt; but not to be in duabus naturis, not to conſiſt of two natures after; and for that In they were thruſt out. In the Councel of Nice the difference was leſſe (one would think) about a little letter; a man would think it but a ſmall difference betwixt foreign and foreign, it was but one letter, a ſmall Iota, and yet (as Theodoret witneſſeth) right Believers could not be brought,Parva non ſunt parva ex quibus magna proveniunt Damaſc. Joh. 17.3.John 17:3 either to admit the one, or omit the other: Nothing is to be neglected as little, from which great things may ariſe. So, for the placeing of words, what difference hath bin, and is? as betwixt ſola fides and fides ſola, nay, very pointings may alter the caſe, as, John 17.3. The Arrians in making the Comma after onelyonly, would ſeclude the Attribute, the true God from the Son and Holy Ghoſt. It is not Chaſtity of ſpirit to have our minds corrupted,2 Cor. 11.3.2 Cor 11:3 from the ſimplicity that is in Chriſt, 2 Cor. 11.3. Corruption in Judgement is the moſt dangerous corruption of all other,Mr. Hild. on Pſal. 51.Ps 51 worſe then corruption in manners, (ſaith a grave Divine); as the Leproſie in the head was of all other Leproſies the moſt dangerous and deſtructive, Levit. 13.44. The Prieſt ſhall pronounce him utterly unclean, his plague is in his head: Levit. 13.44.Lev 13:44had the Leproſie bin in the hand or feet, even that had made him unclean; but being in the head he is utterly unclean, ſaith the Text.

Secondly, Peaceableneſſe is a ſecond fruit that proceeds from wiſdom from above; it cauſeth us to flye ſtrife and contention what may be, and, if it be poſſible, to have peace with all men. Abraham being indued with this wiſdom,Rom. 12.18. Gen. 13.8, 9.Rom 12:18Gen 13:8Gen 13:9 being provoked by Lot's Herdſmen, deſired Lot that there might be no falling out betwixt them, for that they were Brethren; and for peaceſake, divided the Land, and gave Lot the choyce to take which hand he would: This will prevail with us to ſilence our own private opinions (if we perceive they tend to the diſturbance of the peace of the Church) according to the Apoſtles Ru e, Rom. 14 22. Haſt thou faith have it to thy ſelf, Rom. 14.22. Explained.Rom 14:22thy particular and private perſwaſion of the Liberty of all dayes, and free uſe of p. 184the Creatures (and other things of an indifferent nature) keep private to thy ſelf, and do not divulge thy opinions, (they not being abſolutely neceſſary to Salvation) whereby the peace of the Church may be troubled, and the conſciences of others perplexed; Better an unneceſſary truth ſhould be loſt, than the publique peace diſturbed, and the unity of the Church loſt. The advice of the Trent-Hiſtorian is; Sometimes to yield to the imperfections of others,Hiſt. Trent. p. 62. and for pitty to accommodate to that which in rigour is not due, yet in equity convenient.

Thirdly, Meekneſſe and Gentleneſſe is another branch of that Wiſdom that comes from above; This meekneſſe of wiſdom will give a Charitable cenſure of other mens ſayings and actions, and take things (not in the worſt, but) in the beſt ſenſe; it ſhuns all bitterneſſe of contention about differences in our reaſoning about them: If we reaſon one with another, it will cauſe us to do it in a Brotherly manner, and to follow the Truth in Love, Epheſ. 4.1, 5. It removes groundleſſe jealouſies and ſuſpitions,Eph. 4.1, 5.Eph 4:1Eph 4:5 which we are apt to have one of another, (which is the cauſe of many needleſſe diſtempers amongſt us, and hath bin): It will cauſe us to lay aſide all odious Names, and Words of Reproach which ſerve onelyonly to provoke and engender ſtrifes. We ſhould ſooner be re-united, if theſe new-born Names of Independent and Presbyterian did not keep us at ſuch a diſtance (ſaith one that knowes much.)

Fourthly, Tractableneſſe or eaſineſſe to be intreated; It cauſeth a man to hearken to advice and counſel, and reverently to yield to Reaſon; and ſubmit to the Judgement of Superious. The ſpirit of the Prophets is ſubject to the Prophets, 1 Cor. 14.32.1 Cor 14:32ſaith the Apoſtle, 1 Cor. 14.32. Thoſe who reach are ſubject to the ſcanning and examining of other Teachers, whether their doctrines be ſound and good: and ſo to ſubmit to their cenſure and judgement. There are thoſe who will perſiſt in their own conceits and fancies, albeit they have no ſound ground, nor ſufficient reaſon, nor evident proof to induce them to their falſe perſwaſions, yet they will ſtill hold them, albeit all the Miniſters in the World be contrarily minded; Theſe want this Wiſdom which is from above, which cauſeth us to be tractable, and not willful.

p. 185Fifthly, It is full of mercy and good fruits: whereby, deeds of Charity ſeem not to be meant, (for they are not the Subject of that diſcourſe) but Mercy towards them that are out of the way, and err from the Truth. Thoſe who are wiſe will pitty ſuch and mercifully ſeek to reduce them to rights, by all means of Humanity and Love, ſo Rom. 14.1, 2, 3.Rom. 14.1, 2, 3.Rom 14:1Rom 14:2Rom 14:3 14.1, 2, 3. There muſt be no deſpiſing of him that is weak, but a receiving of him in Love. If there be difference in Judgment, yet ſhould not this ſever us in our Affections; though they err, and cannot ſee the truth in many matters, (as we think we do,) yet God hath received them to mercy, and they may be God's dear Children, and faithful ſervants, as well as we our ſelves, (agreeing in Fundamentals). Till the Lord clear thoſe truths to us, wherein we differ, we ſhould pitty one another, pray for one another, love one another. Polycarpus and Anicetus Biſhop of Rome, Euſeb. Eccleſ. Hiſt. lib. 5. c. 23.differed in opinion about Faſting and Obſervation of daies; yet they lived in love, as Ireneus witneſſeth in a Letter that he ſent to Victor, Biſhop of Rome, and withall giveth this Teſtimony of the Church then, and before his time, That all ſuch which held contrary Obſervations, did notwithſtanding hold faſt the Bond of Love and Unity: 'Tis my Brother Parmenian (ſaid Optatius). So Calvin of Luther; Though Luther call me Devill, I will call him Brother, & eſteem as my Brother and the faithful Servant of Chriſt. Without Queſtion, this wiſdom will keep one Miniſter from branding another with ſcandalous names, &c. and cauſe them rather (as the Miniſters of this Aſſociation profeſſ…) to bear with one anothers differences that are of a leſſe and diſputable nature, without-making them a ground of Diviſion.

Sixthly, This Wiſdom is without Partiality, It will not have the Faith of God in reſpect of Perſons: Not this to be the Truth, becauſe ſuch a man holds it, (as we fancy): Hierom ſaid (but he ſaid amiſſe when he ſo ſaid) that he had rather err with Origen than think the Truth with other men: And it was too much for Nicephorus to ſay, That he was as ſafe in Chryſoſtom's opinion, as he was in the Word of God: This is to glory in men, 1 Cor. 3.21.1 Cor 3:21which may not be. We may truſt too much to Antiquity; The ancient Fathers and Councils are to be reverenced, but not to be confided in: we may aſſent unto them as Ancients, but not as Oracles; p. 186they may have our minds eaſy and inclinable to their opinions, but not fettered and captivated thereunto: The beſt men are but Problematical, they ſpeak probab…y (oftentimes), It may b… thus, or, It is likely to be thus. It is the Spirit of God, in the Holy Scriptures, that ſpeaks Dogmatically and Certainly: Our dealings and proceedings are appointed to be in Yea and Nay; 2 Cor. 1.20.2 Cor 1:20Yea, Yea; Nay, Nay; but God's are Yea and Amen. We are not then to captivate our Judgments to any one, but to be informed by the truth, and without reſpect of Perſons, to believe the truth, and embrace the truth, a from the mouth of Chriſt himſelf, the Author of Truth.

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

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

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

Nothing hath more ruined the Church of God, corrupted Zeligion, overthrown Piety, than the Ambition of the Clergy. Korah takes it grievouſly that the Prieſtly dignity was tranſlated to Aaron, Num. 16.1, 2.Num 16:1Num 16:2and challengeth Moſes therein, of partiality; as if he had preferred his own Kindred, and followed his private Affection, rather than God's direction. Hence aroſe a Schiſm, and rent amongſt the people, by which means much miſchief followed, Numb. 16.1. Diotrephes was ambitious of pre-eminency; he affected high place, rule, and Authority over others,3 Ep. Joh. 9.10.John 9:10 3 Epiſt. Joh. 9.10. and was a great diſturber of the Churches quiet; Arrius (before mentioned) being ambitious of a Biſhoprick, and miſſing it, ſtirred up ſo much diſcord in p. 188ſowing his tares of Arrianiſm in the field of God: And what a Plague, the Ambition of that Popiſh Prelate, hath bin to the Church, Who knows not? with ſuch Ambitioniſts the Church hath ever bin peſtered; which cauſed Luther to make this prayer. A Doctore glorioſo & à Paſtere contentioſo, liberet Eccleſiam ſuam Dominus: From vain-glorious and contentious Preachers, the Lord deliver his Church.

Covetouſneſſe; 2 Tim. 6.5.That puts to the hand, and is a furtherer of our Diviſions: Some make gain their godlineſſe: they are the golden Bells and Pomegranates which are upon Aarons Roabes,Exod. 26.34.Exod 26:34 that cauſeth many a ſeditions Corah, to invade the Prieſtly function; That which they chiefly affect is the ſatiating of their Avatice. This was the White that thoſe Authors of Schiſm aimed at,Rom. 16.17. 2 Tim. 4.20. Deut. 13.4. 2 Pet. 2.15. Acts 20.23. Boys his Remains on Hab. 1.Rom 16:172 Tim 4:20Deut 13:42 Pet 2:15Acts 20:23Hab 1 as appeares, Rom. 16.17. It was the love of the World, that cauſed Demas to forſake Paul: And it was the deceit of Balaam's wages that drew him to ſeek the ruine of God's Iſrael; and from this baſe covetouſneſs have many of our late diviſions aroſe. St. Paul was free from this Vice, Acts 20.23. and Luther profeſſed of himſelf that he was never tempted to covetouſneſſe, and in this (ſaith one) I could wiſh that we were all Lutherans; then I doubt not, but there would be leſſe contention and more peace amongſt us.

Pride, that is likewiſe a principal cauſe of our diſcords; It is a Baſtard begot betwixt a Learned Head, and an unſanctified Heart; which being once conceived in the ſoul, it cauſeth it to ſwell till it burſts,1 Tim. 6.4. Phil. 1.16.1 Tim 6:4Phil 1:16 1 Tim. 6.4. St. Paul tells us of ſome that Preached Chriſt of contention, Phil. 1.16. that is, they out of Envy and Pride, deſired to be eſteemed better Preachers then he was. Nazianzen ſpeaking of ſuch as raiſed contentions in the Church, attributes it to the Pride that was in them, Spirituales iſti faſtuoſi &c. Theſe ſpiritual proud men, judging and condemning all but themſelves, and accounting of every thing too too lightly,Alſteel Chron. p. 520. when they are ſo diſpoſed withdraw themſelves from our company, and refuſe it as ungodly and wicked: Luther ſhewed too much of this, for when the Reformation at Wittenberg was wrought in his abſence by Caroloſtadius, he was ſo much diſcontented, for that it was done without him, that the doubted not to approve of thoſe things, which (till then) he had diſapproved p. 189and to diſapprove what before he had approved of, to the great diſturbance of what was wrought. And a chief cauſe of Theodotio's hereſie was (as Auſtin relates) a greater care to maintain his Reputation,Ad quod vult. Haer. 33. than the Truth; For by the heat of perſecution being driven to a denyal of his Saviour, he thought it a diſparagement to confeſſe his fault, and therefore laboured to defend it by maintaining one denyal with another: And thus ſome there are that having poſſeſt the World with a conceit of their abilityes, ſtudy to defend what they have delivered, and maintain their opinions held, Non quia vera, ſed quia ſua (ſaith Auſtin) not becauſe they are true, but becauſe theirs; fearing that otherwiſe they may ſuffer in their Reputation, which they ſeek to maintain more then the Truth.

Anger and Envy is not ſeldom the cauſe of our Diſtractions; A froward man (ſaith Solomon) ſowoth ſtrife, Prov. 16.26. Therod. l. 1. c. 2.Prov 16:26Prov. 16.28. Arrius could not ſtifle his Envy againſt Alexander (who had gotten the Biſhoprick from him,) but vents his fury againſt him, by accuſing his Innocent truths of error and abſurdity, and calumninating of his writings: Upon the like ground, Novatus made a faction againſt Cyprian. And divers others diſcontented Churchmen againſt their Biſhops and Superiors.Eraſ. Epiſt. ad Card. Mog. Eraſmus ſpeaking of Luther's writings, ſaith, that Many things he ſpake, had others ſaid, had not bin complained of; the ſelf ſame things are condemned as Heretical in his writings, that in Augustines and Bernards Works, are read as Orthodox, and regarded as pious ſen…ences. Now if in caſe we had learned this leſſon of Self-denyal, all this evil would be cured, and our Church not be peſtered with ſo many diſcords as at this day are amongſt us.

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

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

Firſt, Hearken you to that which the Apoſtle ſaith, Rom. 16.17, 18.Rom. 16.17, 18. E…plained.Rom 16:17Rom 16:18 I beſeech you Brethren, mark them which cauſe Diviſions and Offences, contrary to the Doctrine which ye have Learned, and avoyd them; for they that are ſuch ſerve not the Lord Jeſus Christ, but their own Bellies, and by good words and fair ſpeeches, deceive the hearts of the ſimple. The Apoſtle puts on the Perſon of a Supplicant, not for his own profit, but ours: The Parties concerning whom the Apoſtle uſeth this vehement intreaty, are the Authors of Diſſention, ſuch as cauſe Diviſions and Offences; The Duty required of us, is, firſt to mark them, have a jealous eye over them, and put as it were a mark on them, that you may know them from others, and not be deceived: Secondly, avoyd them as you would a Serpent (ſaith one) in your way, and poyſon in your meats. The Reaſon of this Admonition, is two-fold: Firſt, they ſerve not Christ, but their own Bellies, whatever they pretend of the ſervice of God, they have baſe ends of their own; they ſerve themſelves, and their own turns, whatever becomes of the ſervice of Chriſt; knowing, that there is no fiſhing like to that in troubled waters: Secondly, they deceive the hearts of the ſimple by faire words, As Cheaters uſe to do, drawing on to play, and then cozen, by cogging of the Dye.

And this is that which our Saviour requires of his Sheep, that they hear not the voyce of the Stranger, Joh. 10.5. they that are the Sheep of Chriſt, will not follow ſuch, but avoid them, and flye from them;Joh. 10.5.John 10:5 leſt they ſhould be ſeduced by them; It is not ſafe to reaſon with ſuch ſeducers, 1 Tim. 6.5. If He might not,1 Tim. 6.5. Sozom. lib. 7. c. 7.1 Tim 6:5 much leſſe a private Chriſtian. We read in Eccleſiaſtical Story, of Placilla the Empreſſe, that when Theodoſius Senior deſired to conferr with Eunomius the Heretique, ſhe diſſwaded him very earneſtly, leſt being perverted by his ſpeeches, he might fall into Hereſie. As did Anaſtaſius the ſecond Biſhop of Rome, Jac. Reu de vit. Pantif. p. 42.who whilſt he ſought to reduce Acacius the Heretique, was ſeduced by him.

Secondly, If differences happen to fall out amongſt them, be not offended thereat. Wo unto the World becauſe of offences p. 191(ſaith Chriſt,) it muſt needs be that offences come, but wo be to that man by whom the offence cometh, Mat. 18.7. Interpreted.Matt 18:7Mat. 18.7. there is a threatening, a condemning wo belongs to him that gives the offence; yet there is a lamenting a condoling wo that belongs to them that take the offence; and to theſe our Saviour intends the former part of his ſpeech, Wo to the World becauſe of offences; that is, to the better part of the World, who are apt to take offence, and to be turned out of the way of holineſſe, by reaſon of ſuch offence as is given.

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

Firſt, That we are foretold of it by our Saviour, It muſt needs be that offences come; Needs in reſpect of man's frailty, Sathans malice: and God's providence, (who knoweth well how to make a wholeſome treacle of the poyſonful Viper) permits it ſhould be ſo; And ſo St. Paul tells us that there muſt be differences in Opinions, Errors, Hereſies, that the approved may be known, 1 Cor. 11.19.1 Cor 11:191 Cor. 11.19. The moſt wiſe God will keep his Children in breath, and exerciſe their graces, and try his own by theſe fires of contradiction; yea, and purifie his truth (it may be) thereby: How many excellent truths have bin brought to light (at leaſt better cleared) by oppoſitions? Auſtin by occaſion of the error of Pelagius examined more diligently, & ſo propounded more clearely, the truth in the points of Predeſtinntion and Free will than others his Antients: If Arrius had not held a Trinity of ſubſtances, with a Trinity of Perſons; and Sabellius an Unity of Perſons, with an Unity of Eſſences, that Myſtery of the Trinity had not bin ſo clearly explained by thoſe great Lights of the Church: Wormewood is bitter to the taſte, yet it is good to clear the eyes. We may ſay with the Hebrew ſentence, Niſi ipſe elevâſſet lapidem, non fuiſſet inventa ſub eo haec margarita: If the ſtone had not bin lifted, the pearl had not bin found under it: the ſtriking together of the flint and ſteel, ſends forth many lightſome ſparks to enkind'e many a ſhining Taper. Now he is willful that will ſtumble at a ſtone, that he is before hand warned of.

p. 192Secondly, The beſt of God's ſervants in this life do but ſee in part, 1 Cor. 13.9.1 Cor 13:9and know in part: Whilſt we live here, it cannot be expected that God's Servants ſhould agree in all points. Perfect Unity is not to be found in the Church of God, till the number of all the Elect be fulfilled, and the Church be come to her Perfection, Epheſ. 4.13.Eph. 4.13.Eph 4:13 The light whereby we ſee in this State of mortality is very feeble and very different, in regard of the Spirit's illumination, the Capacities of men and their diligence in Study, Prayer, and other meanes of attaining knowledge. Whence it is that Unity of opinion in the Church is very contingent, now greater, now leſſe, never abſolute in all Particulars. Barnabas was a good man,Acts 15.38, 39.Acts 15:38Acts 15:39 and yet S…. Paul ſaw more then he, and clearer then he; He ſaw how unfit it was to take John and Mark with them, who before had given great offence by departing from them as Pamphylia; This Barnabas ſaw not: Samuel was ſurpriſed with a little ſleep in the Temple, and did not anſwer God at the firſt and ſecond call, but ran to a dim-ſighted Eli; but at the third Call he made anſwer: So ſome Miniſters who are the dear Children of God, may not perceive God ſpeaking in his lawful Magiſtrates; nor be able for a time to diſtinguiſh betwixt God's voyce and Man's, in things of an indifferent nature, which they may in God's time, and then they will contend no more about them: I am now going to a place ſaid Grynaeus, Ubi Lutherus Calvino benè convenit.(on his death bed) where Calvi and Luther now agree well together. In Heaven we ſhall agree, though not on Earth.

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

Thirdly, If there be difference amongſt God's Miniſters, be not thou one of thoſe that make the breach wider; but endeavour, what lyes in thee, that they may accord. Hearers are many times too factiouſly inclined, as the Apoſtle ſhews,1 Cor. 1.11, 12, & 3, 3.1 Cor 1:111 Cor 1:121 Cor 3:3 1 Cor. 1.11, 12. & 3.3. they made a choyce to themſelves, of this or that Preacher, whom they would follow, with contempt of the reſt, (albeit God's faithful Servants); So is it amongſt us at this day (as hath been ſhewed before). Some affect thoſe onelyonly that are of the ſame Judgment with them, (it may be Epiſcoparian, or Independent, or Presbyterian, for ſo now we uſe to diſtinguiſh them) albeit all teach the ſame fundamental tru…hs, and the ſame Chriſt; and thoſe that are of another Judgment than they are of, they utterly diſlike, and will not afford them the hearing: Others affect thoſe onelyonly that are moſt eminent for gifts, with a neglect, yea, a contempt of others; As that Frenchman of whom Zanchy ſpeaks, who being adviſed ſometimes to hear Mr. Viret as well as Mr. Calvin, anſwered, that if St. Paul himſelf ſhould be upon the earth, and preach at the ſame time when Mr. Calvin preached, he would not leave him to hear Paul. It is true, Chriſtians may acknowledge a difference of Gifts in Teachers, and prefer one before another, and eſteem beſt of that Miniſtry by which he hath received moſt good, and got moſt profit; yet ought we to eſteem all that are good; hear all as occaſion is offered; reverence all; and bleſs God for all.

This factious diſpoſition in the Hearers of the Word, hath been a great cauſe of diſſention amongſt Miniſters; for when People have ingaged their affections for their Paſtors, and have ſwelled one againſt another, in their quarrel (as the Apoſtle intimates by that ſpeech of his, they are apt to do,1 Cor. 4.6. Joh. 3.26.1 Cor 4:6John 3:26 1 Cor. 4.6.) then they come and endeavour to engage their Teachers, for their Affections: You have an Inſtance of this, Joh. 3.26. John's Diſciples fall a daring of Chriſt's Diſciples, about purifying, and (as it ſeem…) receiving the foyl, they come to John, and would engage him in the quarrel, and incenſe him againſt Chriſt; telling him, that he erected up a Miniſtry, and baptized p. 194likewiſe, and that all men followed after him. Thus it was, and thus it will be, and hence it comes to paſſe (oftentimes) that diſcord and diſſention is raiſed betwixt thoſe Miniſters, who otherwiſe would live and love as Brethren: Too too apt are we to claw this Itch of our People, and ſo it ſoon breaks forth into a Blyſter. And thus, I have acquainted you with what concerns you, as well as with that that concerns our ſelves, for the preventing of diſcords and contentions amongſt us, and breeding of Unity. Oh that theſe things were thought upon, and made the right uſe of! Look upon Theeves and Murtherers, they are at peace amongſt themſelves; and ſhall not we? Shall they go with one heart about their Maſter's work, and we with a divided heart about God's work? Shall they go more friendly to Hell than we to Heaven? that were a ſhame for us: To conclude,Ezek. 37.1.Ezek 37:1 we read Ezek. 37.1. in that Viſion of dry bones, that bone lay from bone ſcattered, till the Spirit did blow on them, and then bone came to bone, and ſtood up, and were a mighty Army. Bone hath been from bone a long time; Oh that the Spirit of Wiſdom and Judgment were given to us, (which is promiſed to be given under the Goſpel) that we might be united in one! then we ſhould be inabled to joyn our ſtrength againſt the common Adverſary, and God ſhould have the Glory. We have done with the Perſons expoſtulated with, and with the Name given to God's Miniſters, and Number: Now we come to take notice of the Perſon expoſtulating with them.

He ſaid. Text]

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

God makes known his mind unto his Ministers, Doct. and acquaints p. 195them, in a familiar manner, with his intents and purpoſes. He makes them acquainted with his mind, (as concerning his proceedings with his Church and People). He acquaints them with his grievances; makes known unto them his purpoſes and Intentions, what he is minded to do in the caſe. Hear what the Prophet Amos ſpeaks to this poynt;Amos 3.7. Explained.Amos 3:7 Surely the Lord will do nothing but he revealeth his Secret to his Servants, the Prophet, Amos 3.7. He will do nothing; non faciet verbum, he will not do a word; he will do no ſuch thing as was before ſpoken of, in the former verſe; no evill of Affliction, Pain, or Puniſhment, will he inflict on his Church, but he makes it firſt known to his Servants, and reveals (his Secret) foreign, as Theodocio renders it & (as it may well be rendred,Sedh. ſaith Druſius) his Counſell; for the Hebrew word ſignifieth as well Counſel as Secret, (albeit moſt Expoſitors read Secret rather than Counſell). Not as if God revealed all, that he doth in Heaven, unto them; But it is to be underſtood of things done on Earth (ſaith Hierom). Nor yet is it to be underſtood of all things that God hath done in the World,Par. com. in loc. from the Creation (ſaith Pareus) but eſpecially to be underſtood of Puniſhments inflicted, (as before was noted) the purpoſe and decree of God to puniſh a people for ſin, is his Secret; and this he evermore revealeth. Thus, before he brought the Flood on the old World, he revealed his mind to Noah, Gen. 6.13. Before he ſent Fire and Brimſtone,Gen. 6.13.Gen 6:13 to conſume the Cities in the plain, he revealed it to Abraham, and then to Lot, Gen. 18.17. & 19.12, 13.Gen. 18.17. & 19.12.13. Exod. 3.19. Jon. 1.2. & 4.10.Gen 18:17Gen 19:12Gen 19:13Exod 3:19Jonah 1:2Jonah 4:10 Before he executed his Judgments on Pharaoh and his People, he revealed his mind to Moſes and Aaron, Exod. 3.19. Before he would deſtroy Nineve, Jonah ſhall be acquainted with his mind, Jon. 1.2. and ſo for the ſparing of it, cap. 4.10. It was God's uſual manner to ſingle theſe out, and acquaint them with what he was about to do.

And yet it may not be thought, that this is the onelyonly Secret that God reveals unto his Servants the Miniſters; for there are other ſupernatural Secrets, ſuch Secrets as no man can attain unto the Knowledge of, unleſſe it be revealed unto him of God, ſuch are thoſe n…yſteries of Religion, 1 Tim. 3.16.1 Tim. 3.16.1 Tim 3:16 Theſe God is pleaſed to make known unto his Servants, the Miniſters of p. 196the New Teſtament,1 Cor. 2.12, 16. Interpreted1 Cor 2:121 Cor 2:16 and of theſe Secrets the Apoſtle ſpeaketh, 1 Cor. 2.12. We have the Spirit of God, that we may freely know the things that are of God; And again ver. 16. Who hath known the mind of the Lord that he may inſtruct him? But we have the mind of Chriſt: as if he ſhould have ſaid, albeit no man can perfectly know the Counſels and mind of God,Eſtius in loc. yet God is pleaſed to reveal to us (that are his Miniſters and Apoſtles) by his Spirit of Revelation, the mind of Chriſt in theſe matters; and ſo he removeth a tacite Objection, that might be made againſt their preaching of ſpiritual matters; If none know them, why do you preach of them? Yes, we know them, that we may make them known unto the Church of God. Before we render you the Reaſon, it will not be amiſſe to anſwer a Scruple or two: It may be queſtioned,

Are theſe Dreſſers the onelyonly men that are acquainted with God's Secrets? Queſt. 1. Pſ. 25.14. Dan. 2.28. Gen. 4.21. Num. 22.9.Ps 25:14Dan 2:28Gen 4:21Num 22:9Doth not the Scripture tell us, that the Secret of the Lord is with them that fear him? Pſal. 25.14. yea, and ſometimes with them that fear him not, Dan. 2.28. So to Pharaoh, Gen. 41.1.2. So to Balaam, Numb. 22.9.

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

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

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

No meet and mortal Creature was ever made privy to the whole Counſel of the Higheſt,Reſp. Mat. 24.36.Matt 24:36 no not the Angels of Heaven, Mat. 24.36.

Secondly, All that God is ple…ſed to make known, is not made known to any one man, but ſo much of his Counſel as is fitting for him to know: the beſt know but in part. The Familiarity that God had with Eliſha was great, and yet the Shunamite's loſſe was concealed from him, which he was not aſhamed p. 197to conſeſſe, 2 King. 4.27. Nathan was deceived,2 King. 4.27. 1 Sam. 7.3.2 Kgs 4:271 Sam 7:3 in his approving of David's purpoſe to build God an Houſe, 2 Sam. 7.3. the Spirit of Propheſy reſts not alwaies on the Prophets.

Thirdly, Nor doth God reveal to All alike, That may be revealed to a Babe or Suckling, which is concealed from the more judicious. Eliſha, the Servant, knew ſomething that was hid from Elijah, his Maſter, even whilſt Elijah was upon the very threſhold of Heaven, he knew not that God had revealed his departure to Eliſha; and thence it was that be would ſo gladly have ſhaken him off at Gilgal, at Bethel, and at Jericho, 2 King. 2.2, 3. And this God doth, for two Principal Reaſons; Firſt, to maintain his own Prerogative; And, Secondly,2 King. 2.2, 3. 2 Cor. 12.7.2 Kgs 2:22 Kgs 2:32 Cor 12:7 For his Servants Humiliation, leſt they ſhould be exalted above meaſure through abundance of Revelations. In naturall Revelations, the greater Wit, and deeper Judgment, carries it; but in divine, in the Revelations of God, the favour of his choyce ſwaies all, and not the power of our Apprehenſions.

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

One Reaſon, why God makes known his mind unto his Dreſſers, concerning his proceedings with his People, Reaſ. may be this; To maintain his Servants Honour and Dignity, and that the World may ſee in what credit and eſteem they are with God, notwithſtanding they are deſpiſed and contemned in the world. We are made (ſaith the Apoſtle) 1 Cor. 4.13.1 Cor. 4.13. Trap. in loc.1 Cor 4:13 as the filth of the World, or (as the Word may be rendred) the Sweepings of the World, or as the dirt that is ſcraped (ſaith a good Expoſitor) from off the Pavement thereof, (and we are the off ſcouring of all things to this day; The Dung-cart (ſaith another) that goes through the City, into which every one brings and caſts his filth: But albeit they are thus in the World's eye, yet they are otherwiſe in God's; they are a ſweet ſavour unto him. 1 Cor. 2.16.1 Cor 2:16And God is pleaſed to give the World to underſtand, by this his dealing with them, that they are both of his Court and Councell.

Secondly, Theſe Dreſſers are near to God, they are his Secretaries, and evermore at his Elbow, (as we uſe to ſay of ſome Attendants upon great Perſonages,) they are his Chaplains in Ordinary and have more frequent converſe with him than other p. 198men As the Lord liveth, 1 King. 18.15.1 Kgs 18:15before whom I ſtand (ſaith the Prophet Elijah to Obadiah, 1 King. 18.15. I call you not ſervants (ſaith our Saviour to his Diſciples); for the ſervant indeed doth not alwayes know what the Maſter doth, but I have called you Friends, for all things that I have heard of my Father, Joh. 15.15. Haec pro amicitiâ noſtrâ non occultavi. Tiber. John 21.20. Coloſ. 2.3. Amb. in Pſal. 118.John 15:15John 21:20Col 2:3Ps 118I have made known unto you: John 15.15. that is, all things requiſite to your Salvation, I have imparted to you, as to my Friends. And Friends (as you know) will diſcover their ſecrets unto their Friends: yea, they are Boſome-Friends, as St. John was, who leaned upon Chriſt's breaſt, John 21.20. Now the boſome of Chriſt is the treaſure of Wiſdom, that wherein all the treaſure of Wiſdom and Knowledge lay hid: Thoſe breaſts (ſaith Ambroſe) did John ſuck, thoſe profound Myſteryes and Secrets wherewith his Writings are more enriched, than the Writings of any other of the Apoſtles (ſaith Beda). Had he not had that free acceſſe to Chriſt's breaſts,Beda in Evang. Joh. he had not bin acquainted with thoſe Secrets: Thoſe hidden, and Heavenly Myſteryes, made known to him above the reſt; he had out of the boſome of Jeſus: So Gods Miniſters, having more converſe with God then other; and being his Friends and boſome Friends; cannot but be acquainted with more of the mind, and will of God then others ordinarily are.

Thirdly, God acquaints his Miniſters with his mind, that they may make known to others what He makes known to them. The Viſible Sun caſteth a more Radiant and bright Beam upon Pearle or Glaſſe, that reflecteth it again, then it doth upon groſs and obſcure bodies, that dead the Rayes thereof: So the Sun of Righteouſneſſe caſteth the faireſt luſtre upon that Calling,Jer. 36.2, —7.Jer 36:2 which moſt of all illuſtrateth his glory. Thus God willeth Jeremiah to take a Role of a Book, and write therein all the words that he told him, concerning Iſrael and Judah, and acquaint them therewith; which he did accordingly, Jer. 36.2, —7. The like did Ezekiel, Cap. 3.17. ſo the reſt of the Prophets. St. Paul ſhamed not to declare unto the Church of Epheſus the whole Counſel of God,Ezek. 3.17. Act. 20.26, 27. Verſ. 30. Verſ. 35.Ezek 3:17Acts 20:26Acts 20:27 Acts 20.26, 27. He ceaſed not to warn them Night and Day with teares, verſ. 30. ſhewed them all things that were neceſſary for them to know, verſ. 35. Who is ſo fit to make known the Kings mind, as the King's Ambaſſador?

p. 199Fourthly, God acquaints theſe eſpecially with his mind, concerning his Vines & Figg-Trees, for that they are tender hearted, & are loath with Hagar to ſee the death and ruine of any Iſmael. Gen. 21.16.Gen 21:16God is willing to be prevented; He had rather uſe the pruning book, then the Axe; and therefore expoſtulates with his Dreſſer, that he might be moved and entreated to be ſparing in the execution of his Judgments. And this was one chief reaſon why he had parley with the Dreſſer about this Figg-Tree; and acquainted him with his purpoſe before he ſtruck the Stroak, that the Dreſſer might get upon it (as it were) and ſave it from the Axe, as Zacheus did the wild Figg-Tree which grew on the way-ſide (whereon he climbed) and in ſo doing, preſerved it from the curſe, which other barren Figg-Trees met with: Chriſt could not curſe it, when he ſaw ſuch fruit upon it, as he was; Thus of the Reaſons: Now for the Uſe.

Uſe 1 We that are Miniſters ſhould walk worthy of this high honour, wherewith we are dignified; In that our Lord and Maſter is pleaſed to acquaint us with more of His mind, then He doth ordinarily to others, What manner of perſons ought we to be? Surely He expects more holineſſe and faithfulneſſe in us, then he doth in others; we muſt endeavour to walk ſomewhat anſwerably to ſuch great a mercy, and behave our ſelves as thoſe, who converſe much with God. The more we converſe with God, the brighter ſhould our faces ſhine; As did the face of Moſes after he had bin in the Mount with God,Exod. 34.29.Exod 34:29 Exod. 34.29. To be with our ſelves (ſaith one) is to be in ill Company; To converſe with the World, leaves filth and ſoyle upon us (as when we are amongſt Collier) but to converſe with God, which our Calling requires, leaves a ſweet ſmell of Heaven behind; and a dye and colour of another World which cannot be rubbed off. To hear a Miniſter diſcourſe of the Earth, and things Earthly, to talk looſely and carnally, gives great cauſe of ſuſpition that ſuch a one is very ſeldom in converſe with God, at leaſt, hath not bin lately with him; Here is a Vaile indeed before the face that ſhould ſhine; but whether the face of ſuch, or vail of ſuch, is moſt hated of God, is queſtionable.

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

We are all ſick of an Athenian humour, and doate on nothing more then ſecrets, and are very inquiſitive after the knowledge of S…ate affaires: Reſort unto your faithful Paſtors and Dreſſers, adviſe with them, they can, and will acquaint you with ſuch ſecrets, as no wit of man is able to find out; no affoardment of Nature, no Myſtery of Art, no Secretary of State can reveale and make known unto you: Chriſt that had it from his Father, hath revealed it unto them, that they might diſcover it unto you. We ſpeak the wiſdom of God in a Myſtery (ſaith the Apoſtle) even the hidden wiſdom, 1 Cor. 2.7, 8.1 Cor 2:71 Cor 2:8which none of the Princes of the World knew: this is that which God is pleaſed to make known by our Miniſtery.

In all our doubts about ſoul affaires, reſort to them for Reſolution; Without controverſie, 1 Tim. 3.16.1 Tim 3:16great is the myſtery of godlineſs (ſaith the Apoſtle, 1 Tim. 3.16.) the myſtery of godlineſſe ſhould be without controverſie, yet a World of controverſies have riſen about it, many of which every Chriſtian is not bound to trouble himſelf withall (for without all controverſie, there are many in Heaven that never ſtudyed controverſies) notwithſtanding, there is none that hath a care to know God's will, but ſhall have occaſion to queſtion much about what they read and hear (as did the diſciples often). And it is very neceſſary to ſeek for Reſolution in ſuch caſes:Mar. 4.10, & 7, 17, & 10, 10. Luk, 3.10, 14. Act. 8.34. 1 Cor. 2.16. Iſa. 21.11, 12.Mark 4:10Mark 7:17Mark 10:10Acts 8:341 Cor 2:16Isa 21:11Isa 21:12 Now, to whom ſhall we go but unto ſuch as God hath revealed himſelf unto? Who hath known the mind of the Lord, that he might instruct him? But we have the mind of Chriſt.

In matters of Danger (as well as Doubt) adviſe with theſe, and take warning from them: Watchman, what of the Night, Watchman, what of the Night? they can tell you; the morning cometh, and alſo the night, and they will rightly adviſe you: If you will enquire indeed, enquire you, Return and come, Iſa. 21.11, 12. Theſe ſtand upon the Watch-Tower, and queſtionleſs (if they be not aſleep) ſee more then thoſe that ſtand below in the Valley.1 King. 18.44.1 Kgs 18:44 Had any other then Elijah ſeen from Carmel a Cloud ariſing about an hands breadth, they could not have warned of a ſtorm coming, but the fineſt tempers are moſt ſenſible of change of weather.

p. 201But Miniſters have not ſuch certain knowledge of the mind of God, as formerly the Prophets and Apoſtles had; Object. to whom God did infallibly make known his mind; nor that Familiar acceſs unto him.

It is true, that in theſe dayes we have not that open acceſs to God which the Prophets had, Reſp. to receive immediate inſtructions from his own mouth; But we have, ſaith St. Peter, a more ſure word, namely, the holy Scriptures given by inſpiration of God;1 Per. 1 19. 2 Tim. 3.16.2 Tim 3:16 And theſe ſhew what ſins do moſt offend God, and ſooneſt pull down Vengance from God: And in particular, what ſins they are that cauſe God to puniſh with Sword, Famine, and Peſtilence: On which ground many of God's Miniſters obſerving the ſins of this Nation, foretold that which we have felt to our coſt, albeit they were but little regarded; which had they bin, we ſhould not have ſuſtained (or gained) this loſs (as St. Paul ſaid to the Centurion, Acts 27.21.) And yet they tell us,Acts 27.21.Acts 27:21 that unleſs we Repent of our evil wayes, heavier things will befall us, then yet have done. One wo is paſt, Rev. 9.12.Rev 9:12but two woes more there are to come, for God will not be out-maſtered. Make not a mock at their warnings; (as the old World did at Noahs, and Lot's Friends at his): A friend knows by the very looks and geſture of his Friend;Numb. 16.46. Veritas loquendi grande praeſagit malum. Lactan. Inſtir. l. 4. c. 26. Vives de cauſ. Artic. corrupt. lib. 1. Exod. 10.7. Jer. 11.7, 19, 21.Num 16:46Exod 10:7Jer 11:7Jer 11:19Jer 11:21 what a ſtranger or an enemy knows, but by his actions: So it was with Moſes, Numb. 16.46. And ſo it is with God's faithful Miniſters, out of the acquaintance that they have with their Maſters proceedings, they know that evil is intended againſt us. I know what Lactantius ſpake of his times, our times have verified, Truth doth preſage great evil to the ſpeaker; And that of Vives is moſt true▪ Men dare not ſpeak what you are bound to know. It is dangerous to teach what is honeſt to learn if they ſpeak truth to this wicked Generation, they muſt look to be queſtioned for their Liberties (it may be lives) as other of Gods Prophets have bin before them. If they fore…ell Judgments they ſhall be accuſed, as the Authors of them, Exod. 10.7. As if the bathing of the Ducks in a Pond, were the cauſe of that fowl weather which follows after.

And hence it is, that ſome timerous Watchmen become Conſonants, their people are as the Vowels, whoſe ſound they follow. But this may not be. When the people would needs go up, Moſes p. 202would not ſtirr a foot,Numb. 14.42.Num 14:42 for that the Cloud ſtirred not; nor may we conſent where the word warrants not. Should we approve your wicked wayes, and ſinful undertakings, or not reprove them; Judgment would be never the further off from us nor you, but come on more ſwiftly: Hear a Story.

There was a City which ſtood in ſome f…ar of a Neighbouring Enemy; It was often given out, to the terror o… the Citizens, that the Enemy was at hand, but it proved not ſo; whereupon Command was given upon pain of death, that none ſhould dare to ſpeak any more in that kind, and raiſe up ſuch rumours as the approach of an enemy: Not long after, the Enemy came indeed; beſieged, aſſaulted, and ſacked the Town; And this Epitaph was made upon the Ruins of it, Here ſtood a Town that was deſtroyed with ſilence. When people ſay to their Prophets, Propheſie not unto us, Mic. 2.6.Mic 2:6they are near to ruine: It is dangerous when a City is in hazzard to tye up the Alarum Bell; to be regardleſs of the watchmans warnings, and take no notice of the firing of their Beacons: Happy we, if we would take warning: Proceed we now from the Perſons between whom the Expoſtulation was, to the ſubject matter or ſubſtance of it.

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

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

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

The manner of it intimated in that Adverb of Demonſtration, or note of Obſervation;foreign. Behold, which calls for ſpecial regard: for whereever we find it (and we find it frequently in Scripture at leaſt ſix hundred times, if ſome be not miſtaken in the account) it is ever placed, before matters of great weight and moment, very good or very ill. Some reſemble it to a Beacon ſet on a Hill, to give warning to the Country: It is like a Sea-mark (ſay others) to direct the ſayler how to ſteer, and which way to p. 203direct his courſe, that he may ſafely arive at the harbour; Holy Bernard calls it Notam ſtelliferam; a ſtarry-note; a note that doth point out ſome rare matter, like a Hand, or S…arr in the Margent of a Book, pointing and directing to ſome remarkable paſſage, and of great conſequence; or, as the Starr which at the Birth of Chriſt ſtood over the Houſe, and pointed to the wiſe men, where the Babe was: Others reſemble it to John the Baptist, evermore the Van-currer of ſome excellent matter. It is uſed in three caſes (principally), Firſt, when ſome admirable thing, and of great note is preſented to the Eye, as,Joh. 1.47, & 19, 5.John 1:47John 19:5 John 1.47, & 19, 5. The ſtrangeſt ſight indeed that ever mortal Eye beheld! This is Ecce Indicantis, an Eye Ecce.

Secondly, When ſome remarkable matter is commended to the Ear, which with the bodily Eye cannot be beheld, as,Iſa. 7.14. Mat. 13.3. 1 Cor. 15.51, 52.Isa 7:14Matt 13:31 Cor 15:511 Cor 15:52 Iſa. 7.14. Math. 13.3. 1 Cor. 15.51, 52. this is Ecce Annunciantis, an Eare Ecce.

Thirdly, It ſometimes implyes both theſe, and calls on us, for a ſerious attention, and conſideration and due regard of what is ſeen and heard, as, Math. 21.5. this is Ecce Meditantis, Math. 21.5.Matt 21:5an Heart Ecce. And ſo it hath a double work, the one without doors, preparing the Ear to hear, or the Eye to ſee, what is ſaid, or done, and preſented to one, or both: as,John 19.27. Luk. 2.10, 11. Lament. 1.22. 1 Joh. 3.1. Revel. 1.7.John 19:27Luke 2:10Luke 2:11Lam 1:221 John 3:1Rev 1:7 John 19.27. The other within doors, ſtirring up the affections, as the matter ſhall require, either to Joy, and Rejoycing, as, Luk. 2.10, 11. Or to ſorrow, as, Lament. 1.22. Or to Love, as, 1 John. 3.1. Or to Fear, as, Revel. 1.7. And in this la…ter ſenſe, it is here (in my Text) to be taken. Behold this Figg-Tree, ſo as to lay to heart, the wrong I ſuffer by its barrenneſſe; Look upon it, hear what I will ſay of it, and regard it well: And this expoſition of the Word is given in Scirpture, Math. 6.36. Behold the Ravens; Mat. 6.26. Luke 12.24.Matt 6:26Luke 12:24interpreted by St. Luke, Cap. 12.24. Conſider the Ravens. In a word; It is but a word, and yet the Epitome of that whole ſentence, Let him that hath ears to hear, hear: Let him that hath Eyes to ſee, ſee: Let him that hath any fear of God before his Eyes, Behold, and take ſpecial regard of what is delivered. From hence we may take out this general Leſſon.

Great attention and regard is to be given to matters weighty, Doct. Deut. 32.1, 2.Deut 32:1Deut 32:2Deut. 32.1, 2. when Moſes his Doctrine (weighty and winning) p. 204dropps as the Rain, and his ſpeech diſtills as the dew, that it may ſoak and ſink, and ſhowres on the herbs, then both Heaven and Earth, Prov. 8.6, 8.Prov 8:6Prov 8:8muſt give ear and hearken: So, Prov. 8.6. I will ſpeak of excellent things, &c. Therefore, hearken and give ear. Indeed all the words of Gods mouth are excellent (as Solomon in the ſame Chapter ſpeaks) and highly to be regarded, but ſome things are of ſpecial concernment, which muſt eſpecially be regarded by us: And to things of that nature, we are in a ſpecial manner incited in Scripture, by two words eſpecially; the one Initial, or in the beginning of a ſpeech, which is this in my Text, Behold, the other final at the end of a ſaying or ſentence, which is Selah; uſed frequently in the Pſalms, albeit elſe no where, but once or twice in Habakkuck, Hab. 3.3, 9.Hab 3:3Hab 3:9Cap. 3.3, 9. But where-ever we read it, it requires a ſtay, ſtop, or pauſing time to conſider ſeriouſly on the foregoing matter; as if he ſhould ſay, Mind that.

The uſual Incitement in the preaching of the Word, uſed by Prophets, Apoſtles, and the Servants of God, is, Hear, Hearken, Attend, Give eare, &c. as appears by divers Scriptures both in the old Teſtament, Pſal. 45.10, & 49.1. Iſal. 1.2, & 7, 13, & 46, 3, & 51, 1. Jer. 2.4, & 7, 2. Hoſ. 4.1, & 5, 1. Joel. 1.2. Amos 3.1, & 4.1, & 5.1. Mich. 1.2, & 3, 1, 9. And in the New, Acts 2.14, & 15, 13. Jam. 2.5. And our bleſſed Saviour did both begin and end his Sermons, calling for Attention, as,Mark 4.9, 23, & 7.14.Mark 4:9Mark 4:23Mark 7:14 Mark 4.9, 23, & 7, 14.

This is a point that is very uſeful, and may very well be preſſed; Ʋſe 1 For it may be ſaid of many Congregations, This is a people that come nigh me with their lips, but their hearts are farr from me; Or as St. Mathew hath it, Math. 13.15. This Peoples heart is waxen groſſe, Iſa. 29.13. Math. 13.15.Isa 29:13Matt 13:15and their ears are dull of hearing; There is a marvellous unaptneſſe and untowardneſſe in the very beſt, to attend to that which is of greateſt concernment (and much more in the worſt): that Judgment is upon many that is mentioned, Math. 13.13, 14. Great need we have of a Cynthius to pull us by the ears,Math. 13.13, 14.Matt 13:13Matt 13:14 and awaken us: Many a drowſie Hearer ſits before us, who (as ſinging-men uſe, to keep time by moving of the hand, ſo do theſe) ſeem to note every Obſervation with the nodding of the head: Or, if they be awake, it is at the relation of ſome matters of leſſe moment. Eraſmus hath a relation, Deumbrâ p. 205Aſini, delivered out of Demosthenes the Oratour, who diſcourſing of matters ſerious, his Auditors fell moſt of them aſleep: he to awake them, told them that he had a pretty Story for them. At which news, they ſuddenly ſtarted up: He tells them of a young man that hired an Aſſe to carry ſome Commodities for him from Athens to Megara, travelling in his journey in the heat of the Day, he couched under the Aſſe to take the benefit of his ſhadow; The Muletor who let him the Aſſe, denyed him that benefit, ſaying, that he lett him the Beaſt to bear his burthen, but he lett him not the ſhadow of the Beaſt; the young man replyed that he would have that benefit by his hiring: the difference was great, ſo that they grew from Words to Blows; And there, whilſt all were gaping on Demosthenes, the Oratour brake off his ſpeech; The Auditory deſired him to go on with his Story, that they might hear the iſſue: The Oratour anſwered them, See what wiſe People you are, I told you of wholeſome and profitable Obſervations, and all that that while you were careleſſe; and, now I tell you of trifles, of the ſhadow of an Aſſe, you are all very Attentive. Surely this was the Reaſon why the Prophet Eſay perſonated a Balladſinger, Iſa. 5.1. He would ſing his Hearers a ſong, Iſa. 5.1.Isa 5:1that thereby he might provoke them to mind, and attend to ſuch matters as were weighty. And if we propound unto you ſome Fables, or things feigned, it is to cauſe you to attend to truth's weighty, which you ſhall find in the moral of it.

Ʋſe 2 What care I ſo Chriſt be preached, let us ſeemingly be but as fools and Aſſes in your eſteem,Phil. 1, 18.Phil 1:18 ſo we may cauſe you to attend and give regard to what is ſaid. A cold People makes a cold Preacher; a dull Auditory, a dull Miniſtry: I might uſe many Motives to quicken your attentions, but (having ſpoken more largely of the poynt in another Text,) I intend not now to inſiſt upon it; I ſhall onelyonly commend unto you the practiſe of Conſtantine the Great, who (as Euſebius tells us) after long ſtanding at a diſputation concerning divine matters;Euſeb. de vit. Canſt. l. 4. c. 33. he was requeſted by thoſe Divines that diſputed before him, that he would be pleaſed to ſit down, and take his eaſe; he anſwered, Nefas eſt habitis diſputationibus de Deo, &c. he judged it to be an impious thing, whilſt diſputations concerning God were held, to ſit p. 206down and hear negligently: What think you then of thoſe that ſit down to ſleep,1 Sam. 3.3.1 Sam 3:3 and ſettle them to ſloath? Good Samuell may ſometimes be overtaken with a ſlumbering fit, but he is ſoon awaked. The Ears of them that hear ſhall hearken, ſaith the Prophet Iſa. 32.3. and Act. 16.14.Iſa. 32.3. Act. 16.14.Isa 32:3Acts 16:14 God opened the heart of Lydia, and ſhe attended on what was ſpoken, and till God do the one, we ſhall never do the other. But I ſhall carry this Poynt no further: Now more Particularly.

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

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

This is commanded. Ezek. 6.11. Say, Eze. 6.11. & 21.6.Ezek 6:11Ezek 21:6Alaſſe! for all the Abominations of of the Houſe of Iſrael, and 21.6. Sigh therefore thou Son of Man (ſaith God) with the breaking of thy Loins, and with bitterneſſe ſigh, before their eyes: Such a ſighing God requires, as may break the girdle, and this with bitterneſſe, and before the eyes of the People too; that they might be brought to bitter ſighing, for their provocations ſpoken of in the Chapter before, and for the Judgments that ſhould continually follow,2 Pet. 2.8. Iſa. 24.16. Pſ 44.15.16. & 69.9. & 119.53.136. 2 King. 19.2 Pet 2:8Isa 24:16Ps 44:15Ps 44:16Ps 69:9Ps 119:53Ps 119:1362 Kgs 19 which ſhall cauſe them bitterly to ſigh, for that they did not ſigh in time. The ſighing of the Miniſter may cauſe ſighing in the people, as Origen's weeping did (as formerly was ſaid).

And this is commended in the Servants of God, who have laid to heart the ſins of others (as well as their own), ſo as to be deeply affected therewith:1. Ezra. 9.2,—6. Iſa 16.9. & 24.16. Jer. 9 1. & 4.19. & 13.17. Rom. 9 2. Phil. 3.18. 2 Cor. 2.4.Ezra 9:2Isa 16:9Isa 24:16Jer 9:1Jer 4:19Jer 13:17Rom 9:2Phil 3:182 Cor 2:4 So did Lot with the ſins of the Sodomites, 2 Pet. 2.8. he vexed and grieved to ſee God to be diſhonoured by them; what he beheld with his Eye, and what he beheld with his Ear, that he beheld with his Soul, and was not regardleſſe of it: So David, read Pſal. 44.15, 16. & 69.9. & 119.53, 136. So Hezekiah, 2 King. 19.1. So Ezra, cap. 9.2,—6. So Jeremiah, 9.1. & 4.19. & 13.17. So Paul Rom. 9.2. Phil. 3.18. & 2 Cor. 2.4. with many tears, and much anguiſh of heart, he wrote to the Corinthians about the p. 207inceſtuous Perſon, whom they connived at: And our bleſſed Saviour himſelf, Luk. 19.41.Luk. 19.41.Luke 19:41 Whe have but two clear Records in Scripture of Chriſt's weeping, and both in reſpect of Sinne, Joh. 11.39. & Luk. 19.41. and that was for the ſins of us, not for his own, for he had none.

Shall I render you the Reaſons hereof; Firſt then, Reaſ. Iſa. 1.24.Isa 1:24In reſpect of God, foraſmuch as he is much wronged, grieved, and diſhonoured by ſin; It is loathſome grievous, injurious, unto him; A breach of his Law; a defacing of his Image; a defying him to his face; Treaſon, Rebellion, againſt him: Now what Son canindure to ſee his Father wronged, abuſed, and not ſtand out in his Father's defence? Did not Nature ſo work in that dumb Son of Croeſus, that when he ſaw one ready to ſlay his Father, it brake the ſtrings of his tongue, and cauſed him to cry out, Oh man, Do not kill Croeſus! And will not Grace prevail much more in us? If we love God (as we profeſſe), we cannot be regardleſs of his Diſhonour, Pſal. 69 9.Pſal. 69.9.Ps 69:9

Secondly, In reſpect of Others; the Land in generall. Doth not Sin cauſe a whole Land to mourn, Hoſ 4.3. Jer. 23.10.Hos 4:3Jer 23:10Hoſ. 4.1, 2, 3. (eſpecially, Swearing), becauſe of Oaths (ſaith Jeremiah) the Land mourneth. Then the Sinner in particular; Should we ſee one to rend and tear himſelf; gaſh and wound his carkaſſe; pull out his own bowels; leap into a fiery Furnace; could we do any leſſe then pitty ſuch a one, mourn for him, lament his ſad condition? now, What do wilful Sinners other? Is not every ſin the wounding of the Soul? Is it not a piling up of Faggots, caſting another ſhovel full of brimſtone into the Flame? And then Sinners themſelves leap in after this. Who can look on this ſad Spectacle with a careleſſe eye? We often endeavour to deterr young men from ſinning, upon this Motive; You'l grieve your friends, break your Parents heart, undo your ſelves; I grieve for you with my heart: So would we do, if we did as we ought.Pſal. 119.158.Ps 119:158 I beheld the Tranſgreſſours and was grieved, Pſal. 119.158.

Thirdly, In regard of our ſelves; For if we be regardleſſe of ſin, when we ſee it or hear it we are in danger to be infected by it: However, it doth enfeoffe us in the ſin,1 Cor. 5.2.1 Cor 5:2 (as the Corinthians for not mourning for that Inceſt committed,) and not onelyonly ſo, p. 208bu… in the Puniſhment too,Ezek. 9.Ezek 9 Ezek. 9. but if we grieve, it is a Teſtimony of our Love to God; Love to Man; and Love to our own Souls.

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

Uſe 2 Let us not be like the Devill, but, contrary to him, and grieve for that which he takes pleaſure in; let us take God's Cauſe to heart, and mourn for the ſins of the times, whereby God is ſo highly diſhonoured: which way can you caſt your eyes, but you ſhall have ſufficient matter adminiſtred unto you of grief and ſorrow? Who can walk the ſtreets and not hear a thouſand Oaths and Curſes in a day, (eſpecially in ſome Market, or on ſome Fair)? Who can come into a ſhop, and not find lying, couſenage, and deceit there? (that is as the Foreman of the ſhop, and hath the chief hand in putting off bad Ware:) Whither can you come and not behold Pride and Vanity upon the Heads and Backs of all ſorts,Pſal. 119.53.Ps 119:53 and Sexes? Pſal. 119.53. Horrour hath taken hold upon me, becauſe of the wicked that forſake thy Law (ſaith David); and yet more, Rivers of tears run down mine eyes becauſe they keep not thy Law ver. 136.Ver. 136. which, however ſome of the Ancient, (as Hilary, Ambroſe, Anguſtine) yea, and ſome of our Modern Writers likewiſe, underſtand it to be ſpoken of p. 209his own eyes, in regard of the tranſgreſſion of them, and their offence; yet it is generally underſtood, and ordinarily referred to Men, becauſe they keep not God's Law, but break it daily. A Law, ſo righteous, holy, and good, and the Law of ſo great and gracious a God; this opened the fluces of his eyes, and ſent forth a ſwift Current of Tears. What would he have done (think you) had he lived in theſe daies; to have heard our Oaths and Blaſphemies, and beheld our ſinful and wicked converſation? Surely, he would have wept an Ocean. Our Times call for, not only a David's Eye, but a Jeremiah's Head, to weep day and night for the wickedneſſe thereof: Old men contemn God; Young men provoak God; All men offend God; yet few or none are affected in the Cauſe of God. Complaining times (indeed) theſe are, the Poor complain of the Rich, that they are too cruel; The Rich, of the Poor, that they are unthankful: The Buyer complains of the Seller, that he is deceitful; the Seller of the Buyer, that he is unconſcionable: The Borrower of the Lend…r, that he is uncharitable; the Lender of the Borrower, that he is forgetful. Thus one complains of another, whilſt God complains of all; yet we can hear his complaints without remorſe; may more, we can be merry when he mourns and grieves. It was once ſad to ſee in Iſrael at once, a weeping Saviour, and a deriding City, Luk. 19.41. How is it now (think you) to hear a God complaining,Luke 19.41.Luke 19:41 and a Nation mocking and perſiſting in ſin, Have you no regard, all you that paſſe by, Lam. 1.12. albeit all paſſe by with a regardleſſe eye, and will not Behold, yet thoſe that ſtand betwixt the Porch and the Altar ſhould have regard.Lamen…. ….12. It is to the Dreſſer that the Vinitor doth addreſſe himſelf, and make his grievance known, as you find in my Text, [Then ſaid He to the Dreſſer, Behold,] What the grievance is that muſt be beheld, is in the next place to be conſidered.

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

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

p. 210Firſt, From the Time of ſtanding (three years), time enough to Root and Settle: the Husbandman had not bin haſty with it, but long borne, and expected Fruit from it.

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

And find none.Text.

It ſeems by this that it was a harmleſſe Tree; none of thoſe that bare ſuch Figgs as Jeremiah ſpake of,Jer. 24.8.Jer 24:8 Ficos valde malos, Figgs, ſo bitter that none could eat, Such fruit was not hid under the leaves thereof. Had ſuch fruit growen upon it; it may be, we would conceive that, it deſervingly might be deemed to the Axe and fire; but being only barren, it might be rather born withall. But we are to know that,

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

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

If we peruſe the Scriptures, we ſhall find; Firſt, many ſad complaints made by God againſt his People, for their very Omiſſions. Judah is complained of, and branded for their not ſerving of God, Mal. 3.18. Eccleſ. 9.2. Iſa. 46.7. Aug. 1.2. Eccleſ. 4.1. 1. Cor. 5.2. Amos 6.6. Rom 3.10, 11, 12. Pſal. 14.2, 3.Mal 3:18Eccl 9:2Isa 46:7Eccl 4:11 Cor 5:2Amos 6:6Rom 3:10Rom 3:11Rom 3:12Ps 14:2Ps 14:3Mal. 3.18. and not ſacrificing is taxed, as well as Prophane ſervice, Eccleſ. 9.2. The People of God are blamed for not ſtirring up themſelves to take hold on God, Iſa. 46.7. and for not building of God's Houſe, Hag. 1.2. The Oppreſſed had no Comforter, Eccleſ. 4.1. The Corinthians are blamed for not mourning. and for neglecting due cenſure of the inceſtuous Perſon, 1 Cor. 5.2. Scripture is full of ſuch complaints: There is none that doth good, the fear of the Lord is not before their eyes. Such like querulous notes do abound.

p. 211And Secondly, For ſuch like Neglects and Omiſſions, ſad threatenings are frequently denounced againſt a People. He that brought not the offerings of the Lord in the appoynted ſeaſon, Numb. 9.13. Judg. 5.23. Jer. 10.25, & 48.10.Num 9:13Judg 5:23Jer 10:25Jer 48:10ſhould be cut off, &c. Numb. 9.13. Meroz muſt be curſed for not helping the Lord againſt the Mighty, Judg. 5.23. Yea, whole Nations are threatened for not calling on Gods Name, Jer. 10.25. Let him be who he will be He is lyable to the curſe that doth the work of the Lord negligently, Jer. 48.10.