The Figless Fig Tree, Text (1 of 12)

The Figless Fig Tree · Text (1 of 12)

p. 1THE Figg-leſs Figg-Tree.

TEXT.

LUKE 13.6.-10.

He ſpake alſo this Parable, A certain man had a Figg-Tree planted in his Vineyard; and he came, and ſought fruit thereon, and found none, &c.

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

Caſt your eyes but a little back, and you ſhall read of ſome (Galilaeans it is thought) who acquainted Chriſt with Pilat's cruelty, in maſſacring of divers Galileans, the followers of that Judas the Gaulenite, of whom Gamaliel ſpeakes,Judas Gaulonites. Acts p. 25.37. Who joyning in confederacy with one Sadoc a Phariſee,Joſeph. Antiq. Jud. lib. 18. c. 1. Theophil. in loc. Oecum. in Act. 5.Acts 5 became the Authour and Ring-leader of a new Sect, different from the Phariſees in this, that they maintained none ought to be called Lord, but the Lord of Heaven, and did thereupon refuſe to acknowledge Caeſar to be their Lord: endeavouring by what means they could to ſhake off the Romane yoak, refuſing to pay that Imperial Tax impoſed on them; in purſuance whereof (as it is very probable) they aſſembled the people together, and under colour of Religious ſacrificing (as the Prophets were wont) they hoped to gather into a Body,1 Sam. 10.17.1 Sam 10:17 the better to effect their deſigne: whereof Pilate underſtanding (He being then Governour of Judea for Caeſar) ſent armed troopes, and cut them off before they were aware. Even whilſt they were ſacrificing, they were ſacrificed; and ſo their blood was mingled with that ſacrifice which they offered.The Occaſion.

Verſ. 1 The News whereof is brought to Chriſt, at that very ſeaſon when Chriſt was preſſing on his Hearers the Doctrine of Repentance, and calling on them to make their Peace with God,Luke 12.58.Luke 12:58 and that betimes, whilſt they were in the way; before they be arreſted by Death, and haled before the Judge (no man knowing either the Time or Place or manner of his death). The Relators (it may be) ſuppoſing that the preſent inſtance of thoſe ſo lately and cruelly murthered, was very pertinent to the purpoſe, and ſuited well with our Saviour's ſcope, acquaint him at this time with it, and ſeem deſirous to have his Judgment both of the Fact, and Perſons.

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

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

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

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

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

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

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

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

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

p. 5The Subject, A certain man had a Figg-tree planted in his Vineyard; And there the Owner, and his Poſſeſſion.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This Vineyard is the Church Catholique here on earth, and ſo it is often termed in Scripture,Pſal. 80.7, 9. Iſa. 5.7. Math. 21.33, 45. Pſal. 24.1, 2, & 95, 4, 5. Deut. 9.26, 29. Pſal. 33.12, & 68, 9, & 78, 62, 71, & 79, 1. & 106, 5.Ps 80:7Ps 80:9Isa 5:7Matt 21:33Matt 21:45Ps 24:1Ps 24:2Ps 95:4Ps 95:5Deut 9:26Deut 9:29Ps 33:12Ps 68:9Ps 78:62Ps 78:71Ps 79:1Ps 106:5 as Pſal. 80.8, 9. Iſa. 5.7. Math. 21.33.45. And however the whole earth be the Lords, and the fulneſſe thereof, as we read, Pſal. 24.1, 2, & 95, 4, 5. Yet this Vineyard the Church, he termeth his Inreritance as if he counted himſelf to be owner onelyonly of that, Deut. 9.26, 29. Pſal. 33.12, & 68, 9, & 78, 62, 71, & 79, 1, & 106, 5.

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

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

The fruit expected is faith and good works, as is ſhewed, Iſa. 5.2. Math. 21.34. This fruit God finds not, but the contrary,Iſa. 5.2. Math. 21.34.Isa 5:2Matt 21:34 Iſa. 5.7.

The three years ſpoken of (in reference to the Jews) may not amiſſe (I conceive) be underſtood of the time of Chriſts publique Miniſtery amongſt them, which had now bin three years and upwards: And his comming for fruit; of his ſeveral goings up to Jeruſalem at three ſolemn Paſſovers, year by year,John 2.13. John 5.1. John 6.4.John 2:13John 5 for three years together. But in reference to us that live under the Goſpel, I underſtand that large proportion of time which God allowes to us for our Repentance, and producing of the fruits of Faith and Obedience; Three p. 9being put for many; a definite for an indefinite, a certain for an uncertain number, as elſewhere we find,2 Cor. 12.8.2 Cor 12:8 2 Cor. 12.8.

The Cutting down of this Figg-tree, (as it reſpected the Jewiſh Synagogue and ſtate) ſets forth the utter ſubverſion and extirpation of it, with the deſtruction of the City and Temple by the Romans: But as it concerns us, ſo it notes the Lord's rejecting and caſting off a people for their barrenneſſe, according to that we read,Heb. 6.8.Heb 6:8 Heb. 6.8.

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

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

He ſpake alſo this Parable].Text.

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

Of all holy Writ it is Generally ſaid,2 Pet. 1.21. Luke 1.70. Heb. 1.1. Exod. 4.12. Jer. 1.9. Acts 1.16.2 Pet 1:21Luke 1:70Heb 1:1Exod 4:12Jer 1:9Acts 1:16 Holy men ſpake as they were moved by the Holy Ghoſt, 2 Pet. 1.21. In the old time God ſpake by his Prophets, Luke 1.70. Heb. 1.1. I will be with thy mouth (ſaid God to Moſes) Exod. 4.12. I have put words into thy mouth ſaid God to Jeremiah, Jer. 1.9. The Holy Ghoſt ſpake by the mouth of David, ſaid Peter, Act. 1.16. And this is true p. 10alſo of thoſe who wrote the New Teſtament; for all Scripture is given by inſpiration from God, 2 Tim. 3.16.2 Tim 3:16ſaith Paul, 2 Tim. 3.16. Gods ſpirit did ſuggeſt and dictate, both for matter and manner whatſoever they wrote or delivered for Doctrine. It is not you that ſpeake, but the ſpirt of my Father which ſpeaketh in you, ſaith Chriſt,Math. 10.28.Matt 10:28 Math. 10.28.

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

It is a point that might afford us manifold Uſe, Ʋſe. but I intend not to inſiſt upon it: I ſhall onelyonly leave with you this Admonition, when you come to the hearing or reading of the word, ſet your ſelves before God, with reverence and fear, as Cornelius did, who came not ſo much to hear Peter, what he ſhould ſay, as what God himſelf ſhould ſpeak,Act. 10.33.Acts 10:33 Act. 10.33. The ſame did the Theſſalonians (for which St. Paul bleſſeth God). When they heard the word they received it not, as the word of men, but as it is in truth the word of God; 1 Theſ. 2.13. 1 Cor. 14.25.1 Thess 2:131 Cor 14:251 Theſ. 2.13. Then it is moſt likely to work effectually to our Converſion, and the Salvation of the ſoul, 1 Cor. 14.25. We that are Miniſters muſt ſpeak as the words of God, alwayes putting a difference betwixt it, and the words of man, yielding the eunto greateſt Reverence as our Saviour did,Luke 4.16, 20.Luke 4:16Luke 4:20 Luke 4.16, 20. and abſolute credence and obedience: But I ſhall carry this point no farther.

p. 11In this Introduction or Preface we have to take notice, firſt, of the Dependance or Reference in that Particle foreign, Alſo (before we come to the kind or nature of the following Inſtruction). [Alſo] is a Copulative, and knits the Parable enſuing to the former diſcourſe: Our Saviour had before called upon his Hearers, for a ſerious & ſeaſonable Repentance, urged and preſſed that Doctrine from the ſudden Judgments that had befallen others, and would befall them in caſe they ſpeedily repented not; Repeated and reiterated what he had aſſerted, that they might lay to heart, & reſt aſſured of the truth of what he had delivered, and after all this (when one would think that he had ſaid enough to the point) he adds this Parable [alſo] to what had bin ſaid: thence we conclude that,

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

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

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

And this is not more then needs; Reaſ. Phil. 3.1.Phil 3:1for us it is ſafe, Phil. 3.1. and that, firſt, in reſpect of our Ignorance and dullneſſe in ſpirituall matters, (eſpecially in ſuch points as moſt eſpecially concern us) the eye of the mind is opened by degrees, now a little and then a little,Iſa. 28.10.Isa 28:10 Iſa. 28.10. Precept muſt be upon precept, and line upon line, and it is not ordinary to underſtand aright what is delivered upon the firſt delivery: which might be one reaſon why the Gentiles deſired Paul to Preach over the ſame Sermon unto them,Acts 13.42, 45.Acts 13:42Acts 13:45 Acts 13.42. which he did accordingly, verſ. 45. Beer newly broached, taſtes better at the ſecond or third draught (we know) then at the firſt: and ſo it is many times in Sermons.

Secondly, In reſpect of the weakneſſe, and ſlipperineſſe of our Memories, which like Sives or Boulters let ſlip the fineſt flour, and retain little beſides the bran: in regard whereof the frequent inculcation of the ſame doctrine is neceſſary. When the Diſciples were put in mind by the two Angels, of the words of Chriſt,Luke 24.6, 8. Mark 14.72.Luke 24:6Luke 24:8Mark 14:72 then they remembred them, Luke 24.6, 8. and upon the ſecond Crowing of the Cook, Peter called to mind the words that Jeſus had ſaid unto him, Mark. 14.72.

Thirdly, In regard of our backwardneſſe to believe and Practiſe, that which is required of us. Upon the firſt voyce that came to Peter, Acts 10.13, 14.Acts 10:13Acts 10:14willing him to Riſe kill and eat, Acts 10.13. He replyes, Not ſo Lord, verſ. 14. but when that Voyce is heard a ſecond and third time, Verſ. 16 he learns obedience, verſ. 16. That wood which with a ſingle wedge will not rive, is ſplit with a double or treble one.Nunquam ſatis dicitur; quod nunquam ſatis diſcitur: Seneca. Till we practiſe enough, 'tis never ſaid enough, ſaid Seneca.

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

Yet this tends not to excuſe any mans Ignorance,Praeoccu. who is not able to Preach ſeaſonably, and to break and diſtribute the bread of life according to the emergent neceſſities of the Congregation at that time: nor is it intended to excuſe any man's idleneſſe and lazineſſe, that will not imploy his time, his whole time upon his ſtudy, but is enforced through a willful and contracted neceſſity, to Preach the ſame thing again and again, that he Preached before; He is not a Preacher ſufficiently qualified that doth ſo:Dr. Donne. but this I ſay withall (ſaith a Learned Doctor) that he is not a Preacher ſufficiently diſcreet, that forbears the preſſing of any neceſſary point, becauſe himſelf or ſome other before him hath handled that before. Did not the Prieſts walk with the ſame Ark upon their ſhoulders every day,Joſ. 6.3.Josh 6:3 once for ſix daies together, about the walls of Jericho, and on the ſeaventh day they compaſſed thoſe walls ſeaven times before they fell?2 King. 13.18.2 Kgs 13:18 Was not the King of Iſrael commanded to ſmite the ground again and again, and blamed for ſtriking it no oftener, albeit he had ſtruck it thrice? It is not once plowing, but the often breaking of the earth that makes it fruitful; ſo not once ſpeaking but often urging, and frequent inculcating of divine truths that proves ſucceſſeful: Reverend and learned Melancthon found this to be true, which cauſed him to go over the Epiſtle to the Romans, tend ſeverall times in his ordinary Lectures.

And yet in ſeeking the profit of our Hearers, care muſt be had,caution. that we clogg not their Stomacks, and marr their Appetites, (which may ſoon be done if the greater care be not had). There is Defatigatio in Intellectualibus, the ſould may be wearied and tyred as well as the body: Haſt thou found honey, eat ſo much as is ſufficient for thee, (ſaith Solomon) lest thou be filled therewith, and vomit it. Prov. 25.16. R. Moſes.Prov 25:16Upon which words an Hebrew Rabbin hath this Note, It is not ſaid, that if thou beeſt cloyed with it, thou mayeſt p. 14diſtate it afterward, or be diſaffected towards it; but thou mayſt vomit it, and a vomit works ſo, that it doth not onelyonly bring up what was then eaten, but what was formerly taken, and in the Stomack, and we may apply it to the point in hand: Give we muſt of that honey which we have found, to ſufficiency, but not to the ſurfet of our Auditory, leſt it cauſe them not only to vomit up, what is then of that point delivered, but take a diſtaſte, yea a loathing of all the reſt that they have heard from us.

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

Some things muſt needs be recalled, by the Miniſter in Preaching, to guide the attention of his Auditory, into the enſuing diſcourſe; but the attention of an Auditory, may not be diſcouraged with needleſſe Tautology or Battology, nor tedious repetition of the ſame thing that hath bin often ſaid before. It is not commendable when a Miniſter, with the Clock ſhall tell all that was told many hours before, and content himſelf for that time, but with one ſtroak more; rather, as Joſeph's brethren upon their return to their brother,Gen. 43.15. Jer. 36. ult.Gen 43:15Jer 36 brought double money in their Sacks mouths; and as Jeremiah added in the ſecond role many words like unto the former. So ſhould a Miniſter in his Repetitions, add to what was before delivered: Something (it may be) needs clearer explanation, and ſomething better confirmation; And ſomething, it may be, upon the firſt delivery ſlipt the memory: Now as in payment of money, if what was overſeen in the firſt telling, be made up in the ſecond; ſuch a drawing over will not be very grievous either to the Creditor, or Receiver.

And it is likewiſe neceſſary, that ſome truths ſhould be oftener inculcated, and longer inſiſted on then others, (according to the Doctrine that you have heard) but it would be,Dr. Stoughton, his Right mans Plea. Ser. 5. of ſuch truths as are moſt uſeful and neceſſary; There be ſome things (ſaith a very Learned and Excellent Divine,) that are more neceſſary then others, and we are not weary of uſing them often, p. 15yea alwayes: And ſomethings again though neceſſary and uſeful, yet if we uſe them alwayes, we ſhall quickly grow weary of them, if we feed conſtantly on them (as on Bief, Mutton, and the like); which albeit they are the beſt, and we can hold longer with them, yet if we uſe them alwayes and without change, the ſtomack will be cloyed therewith: But bread we are not weary of, allbeit we uſe it alwayes; nor are we weary of Drink, though we drink it conſtantly at our meals; whatever other dainties and delicates we have, yet theſe are common concommitants of all our eating and feaſtings: ſo it is wi…h holy and divine truths; There are ſome which it may be more convenient to conceal, then to make mention of, in a publique Auditory (as might be ſhewed in ſome ſpecialties appertaining to the ſeventh Commandement). And there are others which albeit ſound and good, yet they are too intricate and high for an Auditory of a mean capacity; which a Miniſter (albeit his Text giveth him an occaſion to deal withal) may with good diſcretion, forbear largely to inſiſt upon, John 16.12.John 16.12.John 16:12 But there are other divine truths which are neceſſary to be known of all, being of daily riſe, either for the ſtabliſhment of Faith, or practiſe of Life; the ſtate and wellfare of the ſouls of our people, doth very much depend on the frequent iteration and inculcation of them; nor will the Stomach of the Hearer be ſo ſoon cloyed with theſe, as with other.

Ʋſe. 2 And let me leave a word or two by way of Uſe, to you that are our Hearers. Are we to inſiſt upon weighty points without wearineſſe? then ſurely you are to attend upon that we ſo often preſſe upon you with much patience, God hath ſpoken once, yea twice have I heard it, Pſal. 62.11. Object. Reſp. Pſal. 118.6.Ps 62:11Ps 118:6(ſaith David) Pſal. 62.11. that Power belongeth unto God, what God ſpeaks once, we may well hear twice; again and again, for it is worth the Hearing. But this is an ordinary Argument (may ſome proud ſpirit ſay) we have heard it an hundred times, till we are weary in hearing, that God is Almighty, what great matter is in that?Iſa. 25.3. Jer. 10.7. Math. 10.28. Rom. 4.20.Isa 25:3Jer 10:7Matt 10:28Rom 4:20 And have you heard it ſo often? then me thinks you ſhould get it (by heart ſhall I ſay? nay) in your heart, ſo as to make the right uſe of it, ſo as to fear him, believe in him, humble your ſouls before him, walk with him in uprightneſſe; If thou makeſt not this Uſe of it, it p. 16is requiſite that thou ſhouldſt hear it a hundred times more, and a hundred to that,1 Pet. 5.6. Gen. 17.1.1 Pet 5:6Gen 17:1 till it appear that thou haſt profited by what thou haſt heard.

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

Away then with that niceneſſe, with that itch of the ear which the Apoſtle complaines of,2 Tim. 4.3.2 Tim 4:3 to whom any reiteration, any Repetition of the ſame thing (be it never ſo uſeful) is yrkſome and faſtidious: Peter was greived becauſe our Saviour ſaid the third time Loveſt thou me. John 21.17.John 21:17We ought not to be ſo; we may not be offended at the often inculcating and frequent preſſing of the ſame truth, ſeeing for us it is a ſure thing. Make the right uſe of it,Phil. 3.1.Phil 3:1 ſay not, If I had thought to have heard the ſame again; I would not have come to Church to day, I knew this before, have heard this often: But commune with thine own ſoul rather, after this manner; I thought indeed that I had bin ſufficiently iuſtructed in this point, but I find it otherwiſe, God ſees that I have not enough learned it, and that I muſt make ſome better uſe of it, he will not have me to take out, turn over p. 17another leaf, nor take out a new leſſon, till I have learned the old one better. I will hear it as if I never heard it, read it as if I never had read it before: It is Gods deſire to faſten that nayl, which he knocks in with ſo many hammers.

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

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

Repentance is a d…fficult work, God muſt work it; Doct. 2 Tim. 2.25.2 Tim 2:25It is not in mans power, 2 Tim. 2.25. And he peradventure will give it, no man is certain of it. It is a Supernaturall Grace, not onelyonly above nature corrupted, but nature created; for man in Innocency had no need of it.

It is a Neceſſary work: our Saviour before ſhewed the neceſſity of it, Except you Repent, you ſhall all periſh, verſ. 3.5. So,Luke 13.3, 5. Math. 3.10.Luke 13:3Luke 13:5Matt 3:10 Math. 3.10. Turn or burn, there is no remedy.

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

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

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

The Doctor teaching, [He ſpake] He, before ſpoken of, Jeſus Chriſt the Saviour of the world, the promiſed Meſſiah, of whom the woman of Samaria ſpake;John 4.25.John 4:25 I know that the Meſſiah will come, and when he ſhall come he ſhall declare all things, John 4.25.

That Chriſt is the chief Doctor and Teacher of the Church, we have heard proved from ſome other Parables;True Convert. Doct. Math. 4.23, & 9, 35, & 26, 55. Luke 4.15, 16, 17, 22.Matt 4:23Matt 9:35Matt 26:55Luke 4:15Luke 4:16Luke 4:17Luke 4:22 I ſhall not at this time enlarge upon that ſubject. That which I commend at preſent to your Obſervation, is,

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

p. 19He was the Word, Reaſ. John 1.1, 14.John 1:1John 1:14John 1.1, 14. and that excludes ſilence and dumbneſſe; In a man there are three kinds of ſpeech. 1. Sermo innatus, that inward ſpeech which the thought of man reflecting on it ſelf produceth within, Pſal. 14.1.

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

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

But how came it then to paſſe, that he ſtood ſo often dumb, Object. Math. 26.62.Matt 26:62and ſaid nothing, being queſtioned for his life, as before Caiphas, (when falſe witneſſes gave evidences againſt him) the like before Herod, and before Pilate; Luk 23.9. Math. 27.14.Luke 23:9Matt 27:14before theſe he ſpake not a word.

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

He held his peace before Herod (ſay ſome) becauſe he had p. 20before taken away his voyce, in cutting off John the Baptiſts head (who was his voice as we read, Mark 1.2, 3.) and how can one ſpeak that hath loſt his voyce?Mark. 1.2, 3.Mark 1:2Mark 1:3 But other reaſons may be rendred for that; Firſt, it might be to abate the pride and vanity of Herod, who imagined that Chriſt would have ſhewen ſome miracle before him, Luke 23.7. but our Saviour to ſhew how little he eſteemed of his worldly greatneſſe,Luke 23.7. Iſa. 53.7.Luke 23:7Isa 53:7 would not ſo much as anſwer him a word: Secondly, he knew he ſhould do no good with him, he being a man given up to all Voluptuouſneſs and vitiouſneſs of Life; Thirdly, for that he knew he was to receive ſentence not from Herod a Jew, but from Pilate a Romane, and that he was to dye by crucifying, after the Romane manner.

And being before Pilate he held his peace; Firſt, for that in his conſcience he was convicted of his Innocency, and therefore there needed no Apology before him. Secondly, he ſhewed thereby his magnanimity, in contemning death, had he anſwered any thing, it might have bin thought that he had bin deſirous to ſave his Life, which he thirſted to lay down for mans Redemption: Thirdly, that be might acknowledge our ſin-guiltineſſe, he ſtanding in our ſtead, and being now ready to diſcharge our debt: Theſe may be ſome reaſons of our Saviours ſilence at thoſe times; Then he ſtood dumb as a ſheep before the Shepherd, that the Scripture might be fullfilled, which had ſo foretold, Iſa. 53.7. Acts 8.32. But when, or where do we read that he ſtood dumb as a Shepherd before his ſheep?Iſa. 53.7. Acts 8.32,Isa 53:7Acts 8:32 and that is the point we have now in hand.

Let us make a twofold Uſe of this; Firſt, ſeeing Chriſt was not dumb in ſpeaking to us for our good, Ʋſe. let not us be dumb in the cauſe of Chriſt, but find a tongue for Him, ſo as to confeſſe his name, Phil. 2.11. declare his Truth, Pſal. 40.9, 10, & 119.46, 172. ſet forth his praiſe,Phil. 2.11. Pſal. 40.9, 10, & 119, 46, 172. Rom. 10, 10. Pſal. 22.22. Pſal. 108.1.Phil 2:11Ps 40:9Ps 40:10Ps 119:46Ps 119:172Rom 10:10Ps 22:22Ps 108:1 Pſal. 34.1, 35, 28, & 63, 5. Vivat & regnet Chriſtus, ſaid Luther, in ſpight of all adverſaries. The tongue is the beſt member that we have for this ſervice, ſo our old Engliſh Plalmes do read, Pſal. 108.1. I will ſing and give praiſe, with the beſt member I have, even with my glory, as our new Tranſlation hath it, And why my glory? Not onelyonly becauſe it was one of the Excellences and Prerogatives of Man, above other Creatures, that he is enabled to uſe his p. 21tongue to the expreſſing of his mind, but for that it is the Inſtrument ordained to the ſetting forth of Gods glory, in the advancement whereof the glory of man (as Gods principal Creature) doth conſiſt: Thence it was, that the Devil (as it were in ſpight) took away from divers the uſe of the tongue in the days of our Saviour, and poſſeſſed them with dumbneſſe,Luke 11.14.Luke 11:14 that they might not with the tongue give God that ſervice, which was due unto him from it. And yet to this day he continues his malice, for this dumb Devil is rife every where,B. B. Hall. Cont. in N. J. (ſaith a Worthy of our times), He is on the Bench when the mute or partial Judge, ſpeaks not for Truth and Innocency; He is in the Pulpit when the Prophets of God ſmother, or halve, or adulterate, their Maſter's meſſage, &c. And whilſt he ſtopps the mouths of Chriſtians from theſe uſeful and neceſſary duties required to be by the tongue performed to God or Man, the dumb Devil rageth and reigneth.

This dumbneſſe is of dangerous conſequence, That ſtanding ſtill of the Sun, and Moon, which we read of,Joſhua 10.10.Josh 10:10 Joſhua 10.12. gave an occaſion of ſhedding ſo much blood of the Ammonites. Now in the Original it is not, ſiſte ſol, Sun ſtand ſtill, but ſile ſol, Sun be ſilent, (as the Margent of your Bibles will informe you) he bids them ſay nothing, make no noyſe, no motion, ſtirr not; ſuppoſe the Sun to be the Magiſtrate, and the Moon to be the Miniſter, (let it be ſo in your conceptions at preſent) if theſe be ſilent and dumb; if they command not▪ pray not, maintain not God cauſe, Chriſt's cauſe, and the Churches cauſe, the Caſe is dangerous, and yet it is to be feared, much blood hath bin ſpilt through ſuch ſilence.

It is dangerous in all, but in thoſe who are in a more eſpecial manner deputed to ſet forth Gods name, declare his truth, and give warning to the people, it is deadly;Ezek. 3.18. Iſa. 62.6. Tenuiſſe ſilentia clerum. Iſa. 56.10, 11.Ezek 3:18Isa 62:6Isa 56:10Isa 56:11 Ezek. 3.18. You that are the Lords Rememberancers be not ſilent, ſaith the Prophet, Iſa. 62.6. Silence is the baſeſt tenure ſaith one, that a Miniſter can hold his living by; Thoſe Prieſts of old, that did not bark, were branded for dumb doggs, Iſa. 56.10. yea they were greedy doggs, ſaith he, who can never have enough, verſ. 11. no marvail then that they were dumb. A bone (you know) in a doggs mouth doth marr his barking, that man, is ſuch a Lecture's p. 22good Benefactor, yet he is an Uſurer, a Drunkard, or an Unclean liver: But thoſe ſins muſt not be ſpoken of, leaſt ſo much be loſt Quarterly, &c. here is the mouth of the dogg ſtopped with a cruſt: Others have attained to ſome high place and preferment, and no ſooner are they come to the high place, but they make an end of Propheſying,1 Sam. 10.13.1 Sam 10:13 as did Saul, 1 Sam. 10.13. theſe likewiſe are choaked with bones, and are gagg'd with preferment. A dogg, and a Jews trump, (we ſay) are good for nothing if they have loſt their tongues; if it pleaſe you, you may add the third, and take a Miniſter into the number.

And yet there is a time to ſpeak and a time to keep ſilence, ſaith Solomon, Eccleſ. 3.7. Pſal. 38.13, & 39, 2. Amos 5.13.Eccl 3:7Ps 38:13Ps 39:2Amos 5:13Eccleſ. 3.7. David obſerved it, Pſal. 38.13, & 39, 2. and every prudent man ſhall keep ſilence in that time, for it is an evil time, ſaith Amos 5.13. when there is danger of doing more hurt, then good by ſpeaking; when Gods glory is not therein intereſted, the peace of the Church, and truth of the Goſpel endangered by our ſilence, and our own liberty by ſpeaking hindred; then may we ſtand as Mutes, albeit we live in the midſt of raging Conſonants: And ſo St. Paul at Epheſus, forbore exclaiming and crying out againſt Diana, and their groſſe Idolatry, as may be gathered from the ſpeech of the Town-Clark, Acts. 19.37. And why there,Acts 19.37. Acts 17.16.Acts 19:37Acts 17:16 more then at Athens? his ſpirit was ſtirred in him there at Athens, when he beheld that Idolatry that was amongſt them, Acts 17.16. Surely becauſe he ſaw that ſuch an invective, would have done no good but much hurt, for it would preſently have abridged him of his liberty, and have raiſed up bitter Perſecution againſt him: And upon the ſame ground did our Saviour charge them, upon whom he had wrought his miracles not to ſpeak of it to any man, Mark 1.44, 45. Chriſtian prudence enjoynes ſilence in evil times.Mark 1.44, 45.Mark 1:44Mark 1:45

Indeed, this is rather true in private perſons then in thoſe whom God bath ſent to deliver his meſſage unto his people; God layes his burthen on his Prophets, to burthen all ſorts of men, with all ſorts of ſin, and to tell the greateſt Potentates on Earth, that Potentes Potenter, the Mighty ſhall be mightily tormented, and where we are commanded to ſpeak, we may not hold our peace,Ezek. 2.6, & 3, 18.Ezek 2:6Ezek 3:18 (albeit bryars and thornes are with us, Ezek. 2.6, p. 23& 3, 18.) It is ſafe to hold our faith, hold the truth, hold our profeſſion, and to hold faſt the forme of ſound words; but hold our tongues we may, in no caſe.1 Cor. 9.16.1 Cor 9:16 But yet affirmative precepts not binding ad ſemper to all times, only pro hic & nunc (as the School term is) wiſdome ſhould be ſhewed by Miniſters as well as others, (and much rather) in reproving and inveying againſt ſome corruptions that are either in Church or State. And albeit his Text gives him occaſion to do it, yet if the iniquity of the times be ſuch, that they will not indure it, and that more hurt (in all likelyhood) then good will follow thereupon, he may (without fear of being a Time-ſerver) be ſilent and forbear; And this is the firſt Uſe we ſhould put this point unto. The ſecond is,

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

Friſt,Math. 17.5.Matt 17:5 God the Father commands us to hear him Math. 17.5. Filius pronunciat quae Deus pater dictat, As my Father hath taught me, I ſpeak theſe things ſaith Chriſt. Joh. 8.26. Shall we hear the Serpent hiſſing; the Schiſmatique ſeducing,John 8.26John 8:26 &c. and not Him ſpeaking? ſhall not he that made the Eare command the Door? he that gave the Hearing be heard before any other, calling on us for Attention?

Secondly, He onelyonly is worthy to be heard, and that both in reſpect of his Perſon, Office, and meſſage that he brings. For his Perſon he is both God and man, 1 Tim. 3.16.1 Tim. 3.16. Phil. 2.6. John 1.1. Rom. 9.5. Act. 11.22.1 Tim 3:16Phil 2:6John 1:1Rom 9:5Acts 11:22 God manifeſted in the fleſh, ſo, Phil. 2.6. God he is, as is evident, John 1.1. Rom. 9.5. and God ſpeaking is worthy to be heard, Pſal. 50.1. It is the voyce of God and not of man, ſaid Herod's flattering Subjects, Acts 11.22. But we may truly ſay when he ſpeaks, Non vox hominem ſonat, O deus ille! It is the great God that ſpeaks to us, ô let us hear him.

And as he is God, ſo true Man, Phil. 2.7. Rom. 1.3. John 1.14. the greaſteſt, wiſeſt and eloquenteſt of all the ſons of men,Phil. 2.7. Rom. 1.3. John 1.14.Phil 2:7Rom 13 John 1:14 and theſe three ſorts of men uſually command the ears of their Auditory.

When great men ſpeak, all liſten with great attention, every p. 24man holdeth his tongue,Eccleſ. 13.24. Acts 12.22.Sir 13:24Acts 12:22 and look what he ſaith, they praiſe unto the Skyes (ſaith the Son of Syrach). So we read the people applauded Herod, Acts 12.22. But who greater than Chriſt? who can compare with him in greatneſſe, before whom all Kings caſt down their Crowns,Rev. 4.10.Rev 4:10 Revel. 4.10?

He is the wiſeſt of all the ſons of men. The Queen of the South came from a far Country, to hear the wiſdome of Solomon, and eſteemed thoſe happy who ſtood before him to hear his ſayings, but behold a wiſer then Solomon is here, Math. 22.42.Matt 22:42He is the wiſdome of the Father, all treaſures of wiſdome and knowledge dwell in him,Coloſ. 2.3. 2 Sam. 16.23.Col 2:32 Sam 16:23 Coloſ. 2.3. Solomon was but a Child to him, Achitophel (whoſe words were eſteemed as Oracles) was to him a fool, he maketh fooliſh the wiſdome of the world, and taketh the wiſe in their own craft.1 Cor. 1.20.1 Cor 1:20

Nor is any able to come near him for Eloquence, St. Paul was excellent that way, (Tertullus came ſhort of him) he was a Master of ſpeech. Acts 14.12. Cicero.Acts 14:12The Eloquence of Demosthenes was more feated by Philip then all the warlike Engines of the Athenians. And it is ſaid of Cyneas that he conquered more Cities by his eloquence then his Maſter Pyrrhus did by puiſſance: but never man ſpake like Chriſt,John 7.46. Cant. 5.13.John 7:46Song 5:13 John 7.46. His lips like Lyllies dropped ſweet Myrrh, as we have it in the Canticles, the moſt oylie words are unpleaſant, the ſmootheſt elocution harſh, compared with his Language: Thus in reſpect of his Perſon, he beſt deſerves our beſt attention.

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

He was a King, and that of Gods own making and appointing, Pſal. 2.6. ſuch a King as hath the Law of all truth and goodneſſe in his own breaſt,Pſal. 2.6.Ps 2:6 the onelyonly Law-maker, whoſe Laws are of ſuch power as that they bind conſcinece, which no humane Law of it ſelf can do.

He had the Office of a Prieſt as well as of a King, Pſal. 110.4. He was the High-Prieſt of our Profeſſion, Pſal. 110.4.Ps 110:4and it was one of the principal works of the Prieſt under the Law, (as the Type) to teach men knowledge; from his mouth they were to ſeek p. 25it,Mal. 2.7.Mal 2:7 Mal. 2.7. But this is the Dignity of Chriſt alone under the Goſpel, (as the truth to that Type). He is the Meſſenger of the Lord of Hoſts, which he hath ſent,Luk. 4.18.Luke 4:18 Luke 4.18.

And he was the Prophet of the Church whom God raiſed up unto us, of our Brethren, Acts 3.22.Acts 3.22.Acts 3:22 like unto Moſes in that he was Man, (but unlike to Moſes in being God-man). Glorious Myſteries, and hidden truths were by him revealed unto us from the Father. And thus, in reſpect of Office, he above all is worthy to be heard.

Laſtly, He is worthy to be heard in regard of the Meſſage that he brings unto us, which is the onelyonly worthy Meſſage to be received with all acceptation, 1 Tim. 1.15.1 Tim 1:151 Tim. 1.15. His errand was to ſave us, and that not from a temporal, but from eternal death, and damnation,Luke 4.18.Luke 4:18 Luke 4.18.

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

He ſpeaks Sublimia, high and heavenly Myſteries,Pſal. 49.1, —5. Math. 13.11.Ps 49:1Matt 13:11 appertaining to the Kingdom of Heaven, Pſal. 49.1,—5. Math. 13.12. Now, ſtrange and unheard of things uſually we lend an ear unto.

He ſpeaks Suaviae, that which is ſweet and comfortable to us all; he ſpeaks words in ſeaſon to thoſe that are weary,Iſa. 50.4.Isa 50:4 Iſa. 50.4. and milk's out to his people conſolations, and abundance of glory,Iſa. 66.11, 14. Math 11.28.Isa 66:11Isa 66:14Matt 11:28 Iſa. 66.11, 14. Come unto me all you that are weary and heavy laden, ſaith Christ, Math. 11.28. and I will eaſe you; Oh comfortable and ſweet! Sweeter to the taſte than the honey or honey comb.

He ſpeaks Ʋtilia, of what is profitable for us, (as well as pleaſant unto us): He tells us of a treaſure hid in a field; Math. 13.44.Matt 13:44which field and treaſure being found and purchaſed, will make us eternally happy. And of an Orient pearle, Verſ. 45 which may be had at an eaſie rare, and is wotth the buying, and withall directs us what to do, that we may purchaſe theſe,Math. 25.Matt 25 yea, Verſ. 54 he acquaints us with a Kingdome that is prepared for us. Now matter of profit commands the ear.

He ſpeaks Vera, nothing but the Truth; all that He ſpeaks is true, Prov. 8.7, 8.Prov. 8.7, 8. John 14.6.Prov 8:7Prov 8:8John 14:6 The two Teſtaments are the two lips of Chriſt; and the opening of thoſe lips are right things. Wickedneſſe p. 26is an abomination unto them. Not a word in them but is the word of Truth, I am the Truth, ſaith Chriſt.

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

He ſpeaks Familiariter, familiarly unto us, as a Mother doth teach and inſtruct her Child at home, Cant. 8.2. and as one Friend ſpeaks unto another,Cant. 8.2. John 15.15.Song 8 John 15.15.

He ſpeaks Amantér: Lovingly and compaſſionately with ſingular tenderneſſe, fitting himſelf to every na…ure and ability, Iſa. 40.11.Iſa. 40.11.Isa 40:11 He feeds his flock like a Shepherd, He gathers his lambs with his arme, and carries them in his boſome, and guides them with young, &c. And as the Eagle bears her young ones upon her wings, and teacheth them to fly; So he traineth us up, bearing with our infirmities,Deut. 32.11.Deut 32:11 Deut. 32.11.

He ſpeaks unto us Glorioſe: Gloriouſly, with a marvellous ſhining light of knowledge, that may raviſh our hearts and much affect us,2 Cor. 3.18. 2 Cor. 4.6. John 5.25. 1 John 2.27.2 Cor 3:182 Cor 4:6John 5:251 John 2:27 2 Cor. 3.18. and 2 Cor. 4.6.

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

See then that you hear him ſpeaking, and deſpiſe him not, for if they eſcaped not, who refuſed him that ſpake on Earth, much more ſhall not we eſcape, if we turn away from him that ſpeaketh from Heaven (ſaith the Apoſtle,Heb. 12.25. Heb. 10.28. Numb. 15.32. Numb. 16.49.Heb 12:25Heb 10:28Num 15:32Num 16:49 Heb. 12.25.) they that deſpiſed Moſes Miniſtery eſcaped not, Heb. 10.28. The man that gathered ſticks on the Sabbath day contrary to Moſes Law, was ſtoned to death; Corah, Dathan and Abiram that murmured againſt him, were ſwallowed up by the Earth; and they that took their parts, were deſtroyed: and can you think to eſcape, if you deſpiſe the Miniſtery of the Son of God, and turn a deaf ear to Him, when he ſpeaks to us: foreign, look to it therefore ſaith the Apoſtle, for it is as much as your ſouls are worth.

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

It is well if you be not, Reſp. but let me tell you, Many will be found p. 27deſpiſers of Chriſt, who yet have a good opinion of themſelves. It may be that thou art no open deſpiſer of him, none of thoſe that ſend after him,Luke 19.14. Luke 16.14.Luke 19:14Luke 16:14 to tell him plainly that they will none of him to Reign over them, nor of the number of thoſe who hear, but deride his ſayings, (as did the covetous Phariſees): but art thou not one of thoſe, that when he ſpeaks and calls for attention, putt'ſt him off with frivolous pretences and excuſes, (as did thoſe Recuſant Gueſts, who were invited to the wedding Feaſt;) I have bought a yoke of Oxen, ſaith one, hired a Farme, Luke 14.18.Luke 14:18ſaith another, am new marryed, ſaith the third, and muſt be excuſed; So I have this buſineſſe in hand, ſuch a way to go, I cannot to Church to day to hear Chriſt? Or if thou doſt hear, doſt thou not hear dully and drowſily, negligently and careleſly; entertaining his Doctrine like a tale that is told of no concernment? If ſo, then a beit you be not found in the former rank of Deſpiſers, amongſt open and prophane ones, yet you will be found in the other amongſt ſecret and cloſe deſpiſers of him; and it will be required at thy hands.

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

He that heareth you heareth me, Reſp. Luke 10.16.Luke 10:16and he that deſpiſeth you deſpiſeth me, (ſaith Chriſt to his Diſciples) (and in them to all the Faithful Miniſte…s of the Goſpel); when any of them ſpeak to us, they ſpeak in his name, and he to us by them: thus he is ſaid to preach peace to them who were a far off▪ and to them who were near; Epheſ. 2.17.Eph 2:17both to Jew and Gentile in that he did it, by his Miniſters, whom he put in Commiſſion to do it. What he did in his own Perſon before his Aſcention, he did after,2 Cor. 5.20. John 13.20. Math. 28.20. Math. 25.40. Math. 13.14. Acts 28.26. Rom. 11.8.2 Cor 5:20John 13:20Matt 28:20Matt 25:40Matt 13:14Acts 28:26Rom 11:8 and ſtill doth by them, 2 Cor. 5.30. John 13.20. Math. 28.20. So that to all ſuch Objectors, Chriſt may anſwer as he did to thoſe, Math. 25.40. In as much as you have refuſed to hear theſe, you have refuſed to hear me; And ſuch a refuſal of him ſhall be (queſtionleſs) puniſhed with his refuſal of us at the laſt day, (without Repentance here) and in this Life uſually ſome other Judgment doth attend it, (as dumbneſſe and blindneſſe,) one miſcheivous impediment of ſalvation or other, as we read, Math. 13.14. Acts 28.26. Rom. 11.8. And ſo much be ſpoken of the Perſon ſpeaking, Now to the Kind of Doctrine.

p. 28This Parable.

A Parable, ſay ſome, is nothing elſe but a ſimilitude derived from the truth of a thing, whereby one thing is underſtood by another. Or (as others) a truth wrapped up in ſome obſcure and dark words; Suidas deſcribes it to be, a ſetting forth of a matter by way of a ſimilitude from ſomething elſe, that differs in kind, and yet in ſome ſort reſembles and illuſtrates it. And the like deſcription doth Janſenius give of it. It cannot be denyed, but the word is variouſly uſed; for, any Aenigmaticall ſentence, dark or obſcure ſpeech, is termed a Parable, as, Pſal. 49.4. I will encline mine ear to a Parable, Pſal. 49.4, & 78, 2. John 16.29.Ps 49:4Ps 49:78I will open my dark ſaying upon the harp▪ So, John 16.29. Now ſpeakest thou in plaine words, and no Parable.

Secondly, Any Adage, proverbial or common ſpeech, well known and generally uſed, (eſpecially by the wiſe) is termed a Parable.Luke 4.23. foreign.Luke 4:23 So, Luke 4.23. You will ſurely ſay unto me this Parable, (for ſo the words are), Phyſitian heale thy ſelf.

Thirdly, Pythie and grave Sentences, ſerving as Rules to direct our lives and actions, are termed Parables: ſo, Prov. 1.1. the Proverbial ſentences of Solomon, are called the Parables of Solomon:Prov. 1.1, & 26, 7.Prov 1:1Prov 26:7 So, Prov. 26.7. by a Parable is there meant a wiſe-ſaying.

Fourthly, Allegories and Poetical fictions, are likewiſe accounted Parables: ſo, that fiction of the Trees aſſembling together to chooſe them a King,Judg. 9.7.Judg 9:7 Judg. 7.9. is termed Jonathan's Parable.

Fifthly, Any Compariſon or Similitude fetched from things earthly, to help our underſtanding in things heavenly, are ſo ſtyled.Math. 13.53.Matt 13:53 So, Math. 13.59.

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

Of Parables, ſome are Perfect, and ſome Imperfect; Perfect, where the Expoſition is added, ſuch are the Parables of the Sower, Math. 13.3, 18. And of the Tares,Math. 13.3, 18, & 24, 57.Matt 13:3Matt 13:18Matt 24:57 verſ. 24.5, 7. But there are others (and ſo the moſt are) barely propounded, but not expounded (in which reſpect they are termed Imperfect), the bread whereof we muſt eat with the ſweat of our browes or braines; we muſt ſearch them diligently, and deſcend into the bowels of them, as we do into the bowels of the Earth to find out ſilver;Prov. 2.4.Prov 2:4 we muſt digg as for hid treaſure to find out the ſpiritual meaning, which with a ſleight obſervance or ſuperficial diligence cannot be attained: And yet of this ſort, all are not alike obſcure; of ſome we may ſay as Gregory doth, that they rather require a Practiſer then an Interpreter; and of that Nature this ſeems to be. That which I ſhall commend to your Obſervation is, That

Chriſt ſpake Parables.

So ſaith St. Mark 4.2. He taught them many things by Parables. Doct. Mark. 4.2.Mark 4:2And it ſeems by the Evangeliſts, that he much affected this Parabolical way of teaching. We read of Eight ſeveral Parables, that he propounded in one Sermon to his Hearers; St. Mathew mentions ſeven together,Math. 13.1, 24, 31, 33, 44, 45.47. Mark 4.16. Math. 13.34. Math. 4.34. Chryſ. Hom. 50. in Math. Aug. Queſt. Evang. 25. John 16.29.Matt 13:1Matt 13:24Matt 13:31Matt 13:33Matt 13:44Matt 13:45Matt 13:47Mark 4:16Matt 13:34Matt 4:34John 16:29 Math. 13.1, 24, 31, 33, 44, 45, 47. And there was another (omitted by St. Mathew, but) recorded by St. Mark, Cap. 4.26. The Parable of the Tares which was at the ſame time delivered, and (as it juſtly is conceived) immediately after the Parable of the Sower, (and ſo was the ſecond in order). And without a Parable he ſpake not to the people, ſay both thoſe Evangeliſts, Math. 13.34. Mark 4.34. and that, not onelyonly at that time, and in that one Sermon (as Chryſoſtome underſtands the place) but at no other time (as Auguſtine ſhewes): for albeit very many things were by him properly ſpoken as appears, John 16.26. yet never any whole ſpeach of his was plaine, and proper, without ſome Parable, Proverb, or Similitude wherewith he did adorne it.

The Reaſon why our Saviour uſed ſo frequently this kind of Teaching, may (in general) be this; There is no kind of ſpeech, Reaſ. that doth more cunningly creep by an inſinuating way into the p. 30underſtanding,Parabola Heb. Maſhal, à radice Maſhul. regere cū imperi…. Buxtorf. Sandei Symbol. fol. 168. and hath greater command over the affections, than a Parable. It is moſt powerful to command attention; and effectual to move devotion: and of all wayes of teaching, this amongſt the Jews was eſteemed to be moſt powerful, inſomuch as they termed Parables and Compariſons, Potestates, Powers, or powerful inſinuations, and they had an order of Doctors there amongſt them, that profeſſed this Parabolical way of teaching of the people; theſe they called Moſelin, from power and dominion which they had over the affections of their Diſciples; for teaching them in an obſcure way, they created an Admiration, and a reverence in their Hearers, and laid a kind of neceſſity upon them, of returning again unto them for the interpretation, and ſignification of thoſe obſcure and dark ſayings which they delivered; & in reference to this manner of teaching, it may be conceived (and ſo it is by ſome very learned Divines) that the Evangeliſt tells us that Chriſt taught as one having Authority, Dr. Doune. Mat. 7.29. Luk. 4.32.Matt 7:29Luke 4:32Math. 7.29. and that his word was with power, Luke 4.32. But however; undoubredly he gained a reverend eſteem among the people, by this his manner of Preaching, inſomuch that they held him at leaſt to be ſome great and excellent Prophet.

More ſpecial,Mat. 13.10. — 28.Matt 13:10 and particular reaſons are rendered by Chriſt himſelf, why he thus taught, Math. 3.10, —28. To the Elect it was in mercy and made for their Edification: But it was for Judgment unto the wicked, that the Myſteries of Gods Kingdome might not be revealed unto the ſcornful.Pſal. 78.2. Iſa. 6.9. Mat. 13.34 See my Expoſition on Luk. 15. v. 3.Ps 78:2Isa 6:9Matt 13:34Luke 15:3 Beſides, the Scripture muſt be fulfilled which was foretold, Pſal. 78.2. Iſa. 6.9. Math. 13.34. Of this we have ſaid more on another Parable, wherefore the leſſe here may ſuffice. Now to the Uſe.

Ʋſe. 1 When the Prophet Ezekiel had (according as he was commanded) denounced Judgment againſt Jeruſalem, under ſome obſcure Types and dark Allegories, the perverſe people took exception againſt him, and quarrelled with him for the obſcurity of his Propheſies, and of this the Prophet makes complaint, Ezek. 20.49. Ah Lord God, Eze. 20.49Ezek 20:49they ſay of me, Doth he not ſpeake Parables? that is, he ſpeaks Riddles, (as it were) to us, we know not his meaning: Thus apt are we to object againſt p. 31Gods Miniſters, for their Allegorical expreſſions, Parabolical Illuſtrations, ſimilitudinary Amplifications of their Doctrines; as if we, for want of other matter ſtuffed our Sermons with Fables, Fictions, Lyes, and we know not what: But when Jotham propounded that Parable of the Trees chooſing themſelves a King, whereby he convicted the Sichemites of their unthankfulneſſe towards him, and his Fathers houſe,Judg. 9.8.Judg 9:8 was that a Lye? And when Jehoaſh the King of Iſrael, propounded a Parable of the Thiſtle in Lebanon, 2 King. 14.9.2 Kgs 14:9which ſent to the Cedar in Lebanon about a marriage for his Daughter, will you terme that a falſhood? fictions they were indeed, but lyes and falſhoods they cannot be called, in as much as they were not propounded to deceive, but rather to diſcover the truth, in a familiar and unfeigned manner, the mind and the tongue agreeing together, and the ſame end aimed at: And the like might be ſaid of Tropical,Judg. 20.16. Joh. 21.15.Judg 20:16John 21:15 Metaphorical and Hyperbolical ſpeeches wherewith the Scripture doth abound.

Were it unlawful for Miniſters to Illuſtrate their Doctrines by ſuch Allegorical and Parabolical expreſſions, we may well think that God would not have commanded his ſervants to have done it, as he did, Ezek. 17.2, 24, 3. Nor would Gods Prophets have uſed it, as they did, Nathan he comes to David, Ezek. 17.2, & 24, 3. 2 Sam. 12.1. 1 King. 20.39. Iſa. 5.1. Jer. 17.11. Hoſ. 7.11. 1 Cor. 15.36, 39, 40, 41.Ezek 17:2Ezek 24:32 Sam 12:11 Kgs 20:39Isa 5:1Jer 17:11Hos 7:111 Cor 15:361 Cor 15:391 Cor 15:401 Cor 15:41and teacheth him by a Parable. Ahab is reproved by the Prophet under the Parable of a Priſoner. Iſrael is taught under a Parable of the Vine. And the other Prophets, as Jeremiah, Ezekiel, &c. abound therewith in all their Propheſies. The like might be ſhewed, was the practiſe of Chriſt's Apoſtles, under the new Teſtament. So St. Paul, preaching of the Reſurrection, illuſtrateth it by many natural Similitudes. What ſhall I ſay more? if we peruſe the writings of the antient Fathers (eſpecially Chryſoſtome) and of latter writers, we ſhall find that they make uſe of Parables very frequently, and to very good purpoſe. Nor do any writings more abound therewith than ſacred. There we find a whole book of them bound up together, termed the Parables, or Proverbs of Solomon; He ſet in order three thouſand of them: as we read, 1 Kings 4.32. They were the choſen Rules of his divine Art, ſome of which (even ſo many as God ſaw expedient for the good of his Church,1 King. 4.32.1 Kgs 4:32) he hath left us as a rich treaſury, p. 32being full of wiſdome, and divine truth: Queſtionleſſe, the ſpirit of God would not have ſuffered the leaves of Scripture to have bin fowled with ſo many Apologues, Riddles, Parables, Proverbs, Allegories, as are therein recorded; nor would our bleſſed Saviour, in whoſe mouth was never found any deceit or guile, have ſpoken ſo many, might they not lawfully and profitably have bin uſed of us: but, in ſo doing he gives us to underſtanſt the liberty that his ſervants have, in their Miniſterial function, not onelyonly barely and nakedly to propound their Doctrines, but to uſe the help of Invention and Art, for the Illuſtration of them: Provided,

Firſt, That the Majeſty of the Word be carefully preſerved, and that no occaſion be given to any, to think unreverently of ſo high a Myſterie, by propounding any baſe and ſordid ſtuffe, unto the Auditory, in a Parabolicall or ſimilitudinary way. The Rule is,Cant. 5.10.Song 5:10 Inſpeaking of things Excellent, Compariſons would be fetched from things that are excellent: as, Cant. 5.10. &c. But if of things vile and baſe,2 Pet. 2.22.2 Pet 2:22 the Compariſon would be taken accordingly as, 2 Pet. 2.22. Yet in ſpeaking of things moſt baſe, nothing would be ſaid unbeſeeming the Majeſty of the Pulpit. All we ſpeak, muſt become ſound Doctrine.

Secondly, Compariſons and Similitudes that are brought for Illuſtration of Doctrine, ſhould be fetcht from ſuch things as are moſt familiar, and beſt known unto our Hearers. When the Prophets had to deal with the Aegyptiaens, Iſa. 19.4. Ezek. 27.10, 21, & 26, 12.Isa 19:4Ezek 27:10Ezek 27:21Ezek 26:12they alluded to fiſhers, and fiſhing; when with the Arabians, they took their Compariſons from flocks and herds: when with the Tyrians, and Sidonians, from Merchandize and Navigation: And thus did Chriſt as Theophylact obſerves,Math. 13.Matt 13 He took every man in his own trade, and applyed himſelf to that which they beſt underſtood in all his Parables:Bodin. Aug. in Pſal. 138. Melius eſt ut n…s reprehendant Grammatici, quàm non intelligant populi.Ps 138 Hera…litus for his obſcurities was ſtyled the dark Doctor, and he was ſo affected with that way of teaching, that he would often will his Schollars to deliver themſelves darkly; But Gods Miniſters are ſtudiouſly to ſhun obſcurity. So Auſtin being more deſirous of his peoples profit than his own credit, profeſſeth that he had rather Grammarians ſhould reprove him, than that the ſimpleſt ſhould not underſtand him; It was Origens fault to turn all into Allegories, p. 33and ſo (by deſtroying the letter) he made plain things, obſcure; this may not b…. Should our Alluſions and Compariſons be of things unknown unto the Hearer, what Plato ſometimes ſaid of an obſcure Example may in this caſe be ſpoken, Exemplum, ô hoſpes, eget exemplo, Another example had need to be brought to i…ſu…rate your example by.

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

Theſe general Rules obſerved, God's ſervants may after the example of their Lord and Maſter, warrantably uſe their liberty in the diſcharge of the work of their calling, not onelyonly barely and nakedly to propound Doctrine; but by Parables, Similitudes, Allegories, and the like to exemplifie and illuſtrate what they have propounde for their peoples profit. Object.Math. 13.13.Matt 13:13

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

p. 34Parables may aptly be reſembled to the Cloud that led the Iſraelites: Reſp. lightſome to the good they are, and very uſefull; but to the wicked they are dark, and keep them from ſeeing what belongs unto their peace: When God ſhall take away (as ſometimes he may) from the moſt illuminate Teacher, clearneſſe and perſpicuity of expreſſion, ſo that he proves obſcure and hard to be underſtood, the Hearers ſhould ſee the hand of God in it, and rather accuſe their own impiety, then the Preacher's inability. Or, if truths plainly delivered, and clearly illuſtrated by Compariſons and Similitudes, be no more underſtood by us, then if they had been ſpoken in a ſtrange Language unto us; if we hear plain Doctrines, as Parables (as did Ezekiel's Auditors him, and many in theſe daies, us; who, notwithſtanding the clear light of the Goſpell ſhining out in ſuch glorious means, remain ignorant); this is a ſingular Judgment of God upon us,2 Cor. 4.4.2 Cor 4:4 and a ſoare puniſhment of our unthankfulneſſe, in ſhutting our eyes againſt the light of the Goſpell ſent unto us; Nor can a more fearfull Sentence be uttered in this life againſt a man,Dr. Taylor on the Parable of the Sower. (ſaith a holy and reverend Divine) than to have it ſaid, as Chriſt ſaid of ſome, Omnia ipſis in Parabolis fieri, All is ſpoken to them in Parables.

But, although it be in Judgment to the wicked, to be thus ſpoken unto, yet it is in mercy to the godly, as our Saviour ſhews,Math. 13.11. Sacra Velamina. Dion. Areopag.Matt 13:11 Mat. 13.11. For albeit Parables are truly called Sacred Vails, yet when the Vail is drawn, and the Parable unfolded, and the ſhell crackt, the Kernell proves moſt ſweet, and the light moſt beautifull and pleaſant to a ſpirituall eye. I ſhall give you a moſt remarkable Inſtance, mentioned by Reverend Beza, in the ſtory of the life and converſion of Galeacius Caracciolus, an Italian Marqueſs, in the Kingdom of Naples and Nephew to Paul the V. This Galeacius being perſwaded by one Caeſerta to hear Peter Martyr preach (who was then a publique Reader a… Naples), upon his motion went; yet not ſo much for any deſire that he had to learn, as moved and tickled with a curious humour, to hear ſo famous a man as then Peter Martyr was accounted; A… which time, he was preaching on St. Paul's firſt Epiſtle to the Corinthians; and as he was ſhewing the weakneſſe and deceitfulneſſe of humane Reaſon, in judging p. 35of ſpirituall things, as likewiſe the power and efficacy of the Word of God, in thoſe men in whom the Lord worketh by his Spirit, he amongſt other things uſed this Similitude. If a man, walking in a large place, ſee afar off, Men and Women dancing together, and hear no ſound of Inſtrument, he will judge them to be mad, or at leaſt fooliſh; but if he comes nearer to them, and perceives their order, and hears their Muſick, and marks their meaſures and their courſes, he will then be of another mind, and not onelyonly take delight in ſeeing them, but feel a deſire in himſelf to bear them company, and daunce with them: even the ſame (ſaid Peter Martyr) betides many men, who, when they behold in others a ſuddain and great change in their looks, apparell, behaviour, and whole courſe of life, at the firſt ſight they impure it to melancholy, or ſome other fooliſh humour; but when they look more narrowly into the matter, and begin to hear and perceive the Harmony and ſweet conſent of God's Spirit, and his Word in them (by the joynt power of which two, this change was made and wrought, which before they accounted folly) then they change their opinion of them, and firſt of all begin to like them, and that change in them, and afterwards feel in themſelves a deſire and motion to imitate them, and to be of the number of ſuch men who forſaking the world and her vanities, do think that they ought to reform their lives by the Rule of the Goſpel, that ſo they may come to true and ſound holineſs. This Compariſon ſo wrought upon that Marqueſſe, that through God's goodneſſe, and the gratious aſſiſtance of his bleſſed Spirit, from that very houre he reſolved with himſelf (as he told (many times) his friends) more carefully to reſtrain his Affections from following the vain delights and pleaſures of the world as before be had done; and to ſet his mind on thoſe things which made after true happineſſe, which accordingly he did. And thus was his converſion wrought,B B. Abbot in Jon. Lect. 30. Plus movent figuratè dicta. Aug. Epiſt. 19. ad Jan. at leaſt his ſanctification furthered, by this Similitude. Indeed no kind of ſaying, nor way of teaching, conveys the truth with more delight to the underſtanding, works more on the Affections, ſooner ſtrikes the Will, more helps the Memory, leavs a deeper impreſſion with a feeling conceit, than this Parabolicall and Similitudinary way of preaching doth: God p. 36reckons it for a favour that he uſed Similitudes to his People, by the Miniſtry of his Prophers,Hoſ. 12.10.Hos 12:10 Hoſ. 12.10. And it will aggravate our ſin (as it did theirs) if we profit not by ſuch a manner of preaching. And thus we have done with the Preface or Introduction to the Parable, Now we come to the Parable it ſelf, propounded by our Saviour.

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

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

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

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

[A certain man]

Who this man was literally, is not neceſſary to enquire: Should there be no ſuch thing in being (or poſſibility of being), as that to which a Parable hath relation,De vacuo, Similitudo non competit: de nullo, Parabola non convenit. it is no Parable; ſaith Tertullian. This is a Parable, and ſuch a thing there either was or might be, and that may ſuffice. It is not materiall who it was: Quidam a certain man he was, be he who he would be, that is not to the point nor purpoſe. But, Myſtically, God is this man ſpoken of in the Text. I hope there are none preſent, that have ſo groſſe and carnall a conceit of God, as to imagine that God is corporeall, and hath a humane body and ſhape as man hath, which was the abſurd opinion of the Sadduces, grounded upon a Text of Moſes, (for other Scripture they admitted none beſides his five Books) which Text was that in Exod. 33.20, 22, 23. where we read that God willed Moſes to ſtay in a cleft of a rock,Exod. 33.20, 22.Exod 33:20Exod 33:22 and there putting his hand upon him, did ſhew him his back parts, but would not ſuffer him to ſee his face: Now inaſmuch as Moſes there attributed to God a right hand, and other parts, they concluded that God is corporeall, and hath a body as man p. 37hath: and of the ſame opinion was Tertullian (as Austin witneſſeth) and ſome Heretiques beſides,De Orig. animar. Vol 2. Tit. 23. who by Epiphanius are called Audiani, and by Auſtin, Vadiani. But an opinion it is, ſo abſurd and groſſe, that the maintainers of it are rather to be ſeverely puniſhed then anſwered.

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

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

Uſe 1 Who is like unto the Lord our God (ſaith David) that hath his dwelling on high? who yet abaſeth himſelf to behold things in heaven and earth; But this we ſpeak of, is a lower abaſement than that; he doth not onelyonly look down from heaven, but deſcend down from heaven, take on him man's nature, and become like unto us: The Gods are come down unto us in the likeneſſe of men, ſaid the Lycaonians, (of Paul and Barnabas) moſt blaſphemouſly; but we may ſay truly and religiouſly,Act. 14.11.Acts 14:11 God is become like unto us, in appearing to us men, like Man; Lord what is man that thou ſhouldst ſo regard him, ſaith David Pſal. 8.1. And Job to the ſame purpoſe,Pſal. 8.1. Job. 7.17.Ps 8:1Job 7:17 Chap. 7.17. What is man that thou ſhouldst ſo magnifie him, as to liken thy ſelf unto him; and apply thy ſelf and words to his infirme and groſſe Capacity?Etiam in baculo equitare. Like the loving Father who to teach his Childe, will Shew himſelf as a Childe; ſo Thou, to teach us, becomeſt like us.

Sometimes indeed, God takes up terrible reſemblances, and p. 38exhibites himſelf ſometimes like a Lyon, Hoſ. 5.14. Lament. 3.10. Deut. 4.24. Heb. 12.29.Hos 5:14Lam 3:10Deut 4:24Heb 12:29ſometimes like a Bear, and ſometimes like a conſuming fire; but this is when he hath to deal with the wicked and impenitent, and when he is enforced unto it; No reſemblance better pleaſeth him, nor by any doth he more frequently, and more familiarly expreſſe himſelf unto us, then by this in our Text▪ which ſhewes the great love that he bears unto man, with whom his delight and buſineſſe is; yea, ſo dearly is he beloved of God, that we may ſafely ſay (for Scripture warrants it) that for his ſake God loves the very ground he goes upon: I took my ſolace ſaith wiſdome in the compaſſe of the earth, and my delight is with the children of men, Prov. 8.31.Prov 8:31Prov. 8.31.

Uſe 2 Hath God thus honoured man? why then, let me uſe the Prophets words unto you. Remember this and ſhew your ſelves men: Iſa. 46.8.Isa 46:8bring it again to mind, O! ye tranſgreſſours, Iſa. 46.8. The true Eſſence of humanity lies not in the outſide; Nebuchadnezar during the ſeven years of his transformation, had not his outward ſhape changed, his heart was. Let his heart be changed from mans, Dam. 4.16.and let a beaſts heart be given him, was the word of his Viſion: when the heart is Beaſtial or Diabolical, in a Caſe of humane fleſh, (ſaith our Reverend B B. Hall); It is not the ſhape that can forbid man to be Beaſt or Devil.

This Beaſtly heart many have under Man's ſhape, it were a very eaſie thing to find in every vicious man more Beaſt, then hide or horn doth diſcover. David for utt…ring ſome raſh and erroneous ſpeeches in a ſtrong temptation, ſaith, that he was fooliſh and ignorant,Pſal. 73.22. 2 Pet. 2.10, 12. Jude 10.Ps 73:222 Pet 2:102 Pet 2:12Jude 1:10 and a very Beaſt before God in ſo doing; What then think you are they, whoſe lives are meerly ſenſual, and voluptuous, who walk after the fleſh in the luſt of uncleanneſſe, and what they know naturally, in theſe things they corrupt themſelves as bruit beaſts? Are they men, whoſe greateſt delight is in drowning their reaſon, and extinguiſhing the light of underſtanding in them, which makes them men? Are they men, w…o make themſelves beaſts, and expreſſe the condition of the worſt beaſts, by returning with the Dog to the vomit, and with the Sow to their wallowing in the mire.

It is thought, that there is no beaſt on Earth which hath not its fellow in the Sea; we may truly ſay there is no Beaſt in the p. 39vaſt deſart of the World, which is not parallel'd in ſome men. We behold ſeveral ſorts of beaſts through their Denns, where they are kept, and we are told, that is a Lyon, and that is a Leopard, and that a Tyger: ſhould there be a grate to look through the heart of every wicked man, you ſhould behold variety of beaſts there, as Bulls and Unicorns, Pſal. 22. Pſal. 74. Pſal. 80. 2 Tim. 4. Luke 13. Zeph. 3.Ps 22Ps 74Ps 802 Tim 4Luke 13Zeph 3ſuch were David's Per…ecutors; Dragons, ſuch were the Churches enemies; wilde Boares, ſuch were thoſe who ſought the ruine of her: Lyons, ſuch a one was Nero: Foxes, and ſuch a one was Herod: Wolves, ſuch are all greedy Judges, and falſe teachers, of whom we are warned to take heed. Should beaſts be ſeparated and taken away from amongſt men (ſaith learned Morney), you would not marvail that Jeremiah ſhould be willed to run too and fro, about the Streets of Jeruſalem,Jer. 5.1.Jer 5:1 and ſeek in the broad places thereof to find a man: Or why the Philoſopher ſhould ſeek with a Lynck at noon day in the populous City of Athens, amongſt a great crowd, and in the midſt of a great aſſembly of men, to find one man amongſt them all. But, as it grieved the Orator to proclaime, as ſometimes he was encorced to do; O my friends! there is no true friend amongſt you; ſo it is no little grief to us, who muſt give an account to God of your ſouls, that we are enforced to complaine thus; Oh you ſons of men! there is ſcarce a man amongſt you to be found.

Uſe 3 I will leave complaining, and fall to entreating and beſeeching of you, not to diſhonour your ſelves, ſeeing God hath thus dignified you: He hath put comelineſſe on our uncomely parts,1 Cor. 12.1 Cor 12 let us not uncover them. If thine Eye be adulterous, thine Ear laſcivious, thy Tongue blaſphemous; how ſhall God reſemble himſelf to any of theſe parts? would not a great man count it an high indignity to be reſembled to an Ox, Aſſe, Dog or Serpent? Or ſhould a Painte be willed to draw a man to the life, and he draw the Effigies of a Monkey, or the like, would not all condemn his skill? God made man not onelyonly according to his Image, but according to his Similitude and likeneſſe,Gen. 1.27.Gen 1:27 Gen. 1.27. And the likeneſſe ſtands not in having a body and ſoul, but in the ability of both to work anſwerably to the righteouſneſſe and holineſſe of God: this ſhould be our care, I beſeech you brethren ſee to it.

p. 40Yet we have ſomewhat more to take notice of, Doct. for God is pleaſed not onelyonly to liken Himſelf to Man, but He takes upon Him the profeſſion of an Husbandman, reſembling Himſe…f to a careful and painful Vinitor that had a Figg-Tree p…anted in his Vineyard &c.

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

Ʋſe 1 I might from hence take occaſion to ſpeak ſomething in honour of the Husbandman; his Calling is as Antient as any. God aſſigned it to Adam; Gen. 3.19. & 4, 2.Gen 3:19Gen 4:2he▪ and his Children were Husbandmen, and Tillers of the ground, Gen. 3.19, & 4, 2. It is as profitable and commodious as any, neither Prince nor Subject can ſubſiſt without it, Eccleſ. 5.9. It is as free from guile and deceit as any, Gen. 25.27. Eſau was indeed a Politick hunter,Eccleſ. 5.9. Gen. 25.27.Eccl 5:9Gen 25:27 and a man of the field; ſo termed, not for that he was a Husbandman, but in regard that he was continually conver…ant in the field in hunting; that was his ſport, there was his heart: But Jacob dwelt in tents as thoſe did, who employed themſelves about cattle, and he was a plain man without craft or ſubtility: And it is in as good account with God, and good men as any. God hath honou…ed it, in that He hath ſo frequently reſembled Himſelf unto it (and ſo He hath not to Gold-ſmiths, Drapers, Mercers, and other Gallings of great eſteem in the world) and Kings themſelves have not diſdained it, as we read, 2 Chron. 26.10. Little reaſon then have any to ſcorn it,2 Chron. 26.10.2 Chr 26:10 as do many of your Courtiers and Citizens, who eſteem no otherwiſe of Husbandmen then as Clownes and Peaſants: But to paſſe by this.

Ʋſe 2 Let us take notice hence of a farther degree of Gods love to man, who hath not onelyonly vouchſafed to liken himſe…f to man, and be made man for man; but hath alſo vouchſafed to condeſcend ſo low, as to take upon Him other Callings and Offices, (albeit very mean) and diſcharge the duties of thoſe Callings p. 41towards man, for his good. He made us of Clay, and ſo he became our Potter: He stamped his Image upon us,Iſa. 45.9. Rom. 9.21. Gen. 1.27. Gen. 3.24. Act. 20.32. 2 Pet. 2.5. Pſal. 121.4.127.1.Isa 45:9Rom 9:21Gen 1:27Gen 3:24Acts 20:322 Pet 2:5Ps 121:4Ps 121:127Ps 121:1 and ſo he became our Statuary, or Minter: He cloathed us when we were naked, and made garments for us, and ſo he was Veſtiarius, our Taylor or Wardroah-keeper: God builds us up a ſpirituall hou…e and Temple for himſelf, and ſo he is our Architect or Builder: When the Church is built, He watcheth over it, and keeps it from all ghoſtly and bodily enemies, and ſo he is our Sentinell or Watchman: Hoſ. 2.19, 20. Pſal. 86.11 & 32.8.Hos 2:19Hos 2:20Ps 86:11Ps 32:8He weddeth us and marrieth us unto himſelf, and ſo becomes our Husband: He teacheth us, and inſtructe…h us in the Doctrine of Salvation, and ſo becomes our School-Maſter: He cures our ſickneſſes and diſeaſes, and heals our wounds, and ſo he is our Phyſitian: And, to plead our cauſe, Hoſ. 14.4. 1 John 2.1.Hos 14:41 John 2:1and non-ſuite all Actions that are brought againſt us, he is our Advocate. And that nothing may be wanting to us, He plants us and waters us and gives the encreaſe;1 Cor. 3.6.1 Cor 3:6 and ſo he is (according to the point delivered) our Husbandman.

Thus what the Apoſtle profeſſeth of himſelf,1 Cor. 9.22.1 Cor 9:22 I am made all things to all men, that I may, by all means, winſome, may in a pious ſenſe, be applyed to God himſelf; who, to gain us, turns himſelf after a ſort into all ſhapes, and makes heaven all things to all, that he may gain all: To the Merchant-man, Math. 13.44, 45, 46, 47. Math. 13.33. Verſ. 24.Matt 13:44Matt 13:45Matt 13:46Matt 13:47Matt 13:33it is a rich Pearl: To the Purchaſer, it is a rich Treaſure: To the Fiſherman, it is a Nett caſt into the Sea: To the good Heuſwife, it is a laying of Leaven: And to the Huſbandman, it is a ſowing of ſeed. Chriſt puts no man out of his way, or out of his Calling, to get to Heaven: He pre…ents himſelf to us in our own Element, and becomes to our ſouls what ever they can deſire, that they may be wrought upon and enflamed with a love towards him.

Ʋſe. 3 Again, Is God a Husbandman? then doubtleſſe we are his Husbandry, as the Apoſtle ſhewe…h,1 Cor. 3.9.1 Cor 3:9 1 Cor. 3.9. and ſhall we not ſubmit to his husbanding of us? The Earth is content to be rent and torn with Cu…ters and Shares, yet it patiently endures it, and returns fruit to the Plowman: The Vine ſuffers it ſelf to be cut and wounded, and although it weeps and bleeds, yet it bears, and brings forth for the profit of the Vinitor: Let us endure all things that God, in his wi…dom, h…th ordained for the making of us fair and fertil: the beſt have much Fallow, yet to be p. 42be broken up, the moſt fruitfull Vine hath luxurious branches, to be pruned and lopt off;Viti non eſt luxuriandum. Iſa. 28.23, 24, 25.Isa 28:23Isa 28:24Isa 28:25 better enduring the pruning hook than the fire; though we bleed, and bleed to death, better do ſo then burn. But God is a tender hearted Husbandman, He looks on our corruptions with grief of heart, and loves not to be alwaies chiding, nor will he be all day plowing: when he comes with his plough and harrow, with iron teeth, it is not to break our bones, but to kill our weeds, and mellow our hearts: when he comes into his Vineyard with his knife and pruning book in his hand, it is not to kill us, but to mortify and kill thoſe Luſts that are in us,Ezek. 36.36. Iſa. 4.4.Ezek 36:36Isa 4:4 which, if they were ſuffered to grow, would hinder our growth in Grace, and be our utter undoing. God will not be wanting to us, if we be not wanting to our ſelvs.His ure, hic ſeca, ut in aeternum parcas. Aug. Say with Austin, Cut me, burn me here, that thou mayſt ſave me hereafter: and with that Martyr in thoſe Marian dayes, Here is my Back, do thou beat; to ſave my Soul from Hell's heat.

Ʋſe. 4 Again, This may make much for our comfort, that God is our Husbandman; and the Husbandman of the Church. A good Husbandman was of great account amongſt the Romans (ſaith Pliny),Plin. lib. 18. c. 3. Cato. and when they would ſpeak in many man's praiſe, they uſed to ſay, He is an honeſt man, and a good Husbandman. But who can be compared with the Lord herein? It is from him that all other husbandmen have their skill; His God doth inſtruct him to diſcretion, Iſa. 28.26.Isa 28:26and doth teach him (ſaith the Prophet). Indeed, if we ſhould caſt our eyes upon the outward face of the Church, in the condition that it ſometimes lyes, and upon the face of our Church, in the preſent condition as it now is, all overgrown with Thorns of Errors, and Nettles of Hereſies, and the ſtone wall of diſcipline broken down, you would judge it to be rather the Vineyard of a ſloathfull and ſluggiſh man,Prov. 24.30.31.Prov 24:30Prov 24:31 then of a wiſe God. But this our Husbandman is wonderfull in counſell and excellent in working (ſaith the Prophet,Iſa. 28.19.Isa 28:19 Iſay 28.29.): He beſt knows how to do all things well, and proceeds with height of deliberation and knowledge in all his actions; he beſt knows the Seaſons, when to begin, and when to make an end; he hath his time to fallow, and his time to ſow his Seed: Sometimes his Church is as a Fallow, and then no beauty appears on the p. 43face of it; the hedges are broken down, Hoggs let in to root, the ridges groan many times with weeds and thiſtles, great clods lye unbroken, all ſeems to be out of order: but it ſhall not alwaies lye thus; when he hath brought it in fitting caſe, (and in caſe he will bring it, albeit he makes uſe of his and the Churches enemies to do it, as Pſal. 129.3.) then he ſows his Seed,Pſa. 129.3.Ps 129:3 maketh up the hedges, luggs the Hoggs that are broke in to annoy it, and then ſome beauty ſhall begin to appear,Pſal. 90.16, 17.Ps 90:16Ps 90:17 and the work of the Lord will be ſeen to be excellent and admirable, in bringing his counſell to paſſe, and cauſing all things to frame to a ſweet, ſeaſonable, bleſſed, and comfortable end. God hath made every thing beautifull in his time, (ſaith Solomon, Eccl. 3 11.Eccl 3:11Eccleſ. 3.11.) they appear beautifull, when we obſerve, both the beginning and the end of them; As it is with pieces of Tapeſtry, which before they are joyned together, we know not what to make thereof; here lyes a Bird, there a Beaſt, here a piece of an Arm of a man, there a piece of a Legg, there a head, &c. but if we come a while after, when each piece is joyned together, you may read a perfect ſtory. Such was God's dealing with Joſeph, whom he purpoſed to advance unto high place and dignity, according to that made known unto him by his dreams, Gen. 37.5, 9.Gen. 37.5, 9.Gen 37:5Gen 37:9 which dreams he likewiſe made known unto his Father and Brethren, but was envyed by his Brethren, and rebuked by his Father, for imagining a matter ſo unlikely: And indeed, if we conſider God's working therein, to bring his counſell to paſſe, there was no likelihood at all in the judgment of fleſh and blood, that it would ever be. Firſt he was ſold for a Slave, then falſly accuſed by his Miſtreſſe, and thereupon caſt into priſon (and that for a long time), and there layd in Irons; yet God,Pſ. 105.18.Ps 105:18 who is wonderfull in coun…ell, and excellent in working, turned all this to Joſeph's good, and made way thereby for his advancement, ſo that the end was beautifull, as the Pſalmiſt ſhews. Other Inſtances I might give you, as in Job, David, &c. Wherefore wait with Patience, and reſt aſſured that God will bring all to a good Iſſue in the end.

Laſtly, we may from hence be directed what to do, Ʋſe. 4 and to whom to go with our complaints in the behalf of the Church, when we ſee (as at this day we cannot but ſee) her annoyed, p. 44and (almoſt) waſted by the Beaſts of the field, who have got into it, and make havock. Give ear O Shepherd of Iſrael, thou that leadeſt Joſeph like a flock, thou that dwelleſt between the Cherubims, Pſal. 80.1. 94, 1, — 7.Ps 80:1Ps 80:94ſhine forth; Pſ. 80.1, & 94.1. — 7. As David there and then did fly to God, and acquaint him with the injuries that were offered to his Church, by the enemies thereof; ſo ſhould we now, it is high time, Return we beſeech thee O God of Hoasts, look down from Heaven, and behold and viſite this Vine, and the Vineyard which thy right hand hath planted, Pſal. 80.14, &c. Verſ. 18.Ps 80:14Pſal. 80.14. &c. So will not we go back from thee: quicken us, and we will call upon thy name, verſ. 18. Of this Vineyard (the poſſeſſion of this man before ſpoken of); and of the Plant of note thereon growing, we are now to ſpeak.