The Figless Fig Tree, Text (11 of 12)

The Figless Fig Tree · Text (11 of 12)

p. 418And put caſe that thou ſeeſt the need of a Phyſitian, and haſt thy curſed Eſtate by nature diſcovered unto thee, ſo that thou art already converted by the Goſpel; yet the menaces and terrors of the Law are not altogether needleſſe for thee to hear: For, albeit the Law is not to be urged againſt the Perſon of a Believer, yet it is to be urged againſt the ſin remaining, and the Corruption of a Believer; the beſt, being but ſanctifyed in part, may ſometimes abuſe the Grace of God to wantonneſſe, and have need to be daily humbled under a ſight and ſenſe of their Corruptions; the beſt may ſlack their pace, and have need of ſpurs, and goads, to haſten them in the way of well doing; ſo that the hearing of the Law (in that reſpect) is not altogether unprofitable for ſuch: Even in the ſtate of Innocency, there was uſe of a threatning to keep our ſinful Parents from tranſgreſſing; much more have the beſt of us need of the laſh of the Law, ſometimes, in this lapſed eſtate, wherein we now are, to work us to Repentance and Humility for our failings, which are many and daily.

Now, To induce you, patiently to ſubmit to this Legall part of our Office; I ſhall deſire you to take theſe things into conſideration.

Firſt, There is not a more certain note of a wicked heart than to ſhun the Miniſtry; that diſcovers ſin plainly, and layes p. 418it open before the eyes of the Conſcience:Joh 3 20 2 King 21.20. & 22.8. Mark 4.17, 18. Act. 24.26.John 3:202 Kgs 21:202 Kgs 22:8Mark 4:17Mark 4:18Acts 24:26 He that doth evill hareth the Light (ſaith Chriſt), neither cometh he to the Light, leſt his deeds ſhould be reproved, John 3.20. And by this was the Hypocriſy of Ahab diſcovered, 1 King. 21.20. & 22.8. and of Herod, Mark 4.17, 18. and of Foelix, Acts 24.26. He that cannot endure to have his Conſcience touched, is, without all doubt, feſtered and galled; or that would not ſee his face, is conſcious of the deformity, or foulneſſe of it.

Secondly, That it is the Property of a good heart, to delight in the Law of God,Rom. 7.22Rom 7:22 in the inner man, Rom. 7.22. he found much pleaſu…e and ſweetneſſe in it (as the word ſignifieth), ſo far as he was regenerated and renewed by Grace. The Joy of a godly Soul is to be ſearched and anatomized by the Word: Search me O God, Pſal. 139.25.24.Ps 139:25Ps 139:24and try me, and ſee if there be any wicked way in me, was David's Prayer, Pſal. 139.23, 24. Queſtionleſſe, the Prophet knew much by himſelf; but he knew that his heart was deceitful, and his deſire was to have the ſecret corners of his heart diſcovered, and that God would take the pains with him, to diſcover unto him what was lurking cloſe and uneſpied: The like deſire hath an upright heart, in coming to the Word. Oh that God would diſcover, this day, unto me ſome of my ſecret luſts and corruptions! that he would direct the tongue of his Miniſter, ſo that he may come home unto me, and ſpeak to my Conſcience to awaken it! that he would prick me in the right vein, that I might bleed kindly! And whilſt God's Miniſter is carving and diſtributing to one, Reproof; to another, Exhortation; to another, Comfort; &c. a good heart will be lifted to God, and ſay, Good God, let me have ſomething ſpoken home to my Conſcience; and will be thinking (as ſometimes thoſe do that ſit at the lower end of the Table at ſome Feaſt,) what, will that diſh never come down? I keep my ſtomach for it: Will not God's Miniſter meet with my Sin, my Corruption? Oh that he would! I look for it, long for it: and when thou art carved unto, and haſt thy portion, (if thy heart be good,) then thou wilt not riſe without giving thanks; Thou wilt ſay with Ely, The Word that God hath ſpoken is good (albeit it be ſharp), and bleſſed be his Name for his good Word, which is brought this day to p. 419me by his Servant, whereby I ſee my ſins and failings more clearly than formerly I did.

Thirdly, He is far from having his ſins pardoned, that is not willing to have them diſcovered, without which, the heart will never be pricked with godly ſorrow for them; and, without that,Pſal. 32.1, —6.Ps 32:1 no remiſſion can be hoped for, Pſal. 32.1,—6.

Fourthly, In ſhunning and avoiding this part of our Miniſtry, for fear of having thy heart troubled, by having thy ſins diſcorered thereby, thou dealeſt therein very fooliſhly; for as much as the ſame Miniſtry, which caſteth down a Sinner, is ſanctifyed by God to lift him up again; the ſame hand that launcheth, commonly healeth: The Story tells us, (if we may believe it,) that thoſe who were wounded by the darts of Achilles, could no otherwiſe be cured than with his Salves and Plaiſters: We find in ſacred Scripture (and that we are bound to believe), that thoſe who were wounded by the darts of Achilles, could no otherwiſe be cured than with his Salves and Plaiſters: We find in ſacred Scripture (and that we are bound to believe), that thoſe who are wounded by the Reprehenſions of God's Miniſters, are ſooneſt cured by Their receipts; and that it is God's uſual manner, to heal by that very hand wherewith the wound was made: The ſame Nathan that condemns David, abſolves him;2 Sam. 12.13. Iſa. 38.1, 3, 4.5. Act. 2.37, 38, 41.2 Sam 12:13Isa 38:1Isa 38:3Isa 38:4Isa 38:5Acts 2:37Acts 2:38Acts 2:41 By Iſaiah's Miniſtry was Hezekiah humbled, and by his Miniſtry likewiſe be ſhall be comforted; By St. Peter's ſharp Doctrine the Jews hearts were pricked, and by the ſame Perſon, and Miniſtry, their hearts ſhall be revived, &c. Thou muſt expect one time or other, that thy Conſcience will be awaked, and thy ſins diſcovered unto thee (as God hath ſaid Pſal. 30.21.);Pſal. 30.21Ps 30:21 and when God ſhall wound thy Conſcience, by any other means than by the Miniſtry of the Word, thou canſt not have any ſuch comfortable aſſurance, to have thy heart quiered again, as thou maiſt in thoſe troubles that ariſe in thee by the Miniſtry of God's Servants, which thou ſhalt find ſhall cure thee as well as wound thee, if thou cleave conſtantly unto i…: For it is our Office whereunto we are called, not onelyonly to digg about the Figg-Tree, but to dung it likewiſe, as you find in the Text. I will digg about it [and dung it.]

And dung it. Text.]

So doth the good Husbandman, after he hath opened the Roots of his Trees, and laid them bare; he cheriſheth nem with good dung, and compoſt, that they may become fruitfull; p. 420the former is to little purpoſe, if the latter be wanting. This courſe doth the Dreſſer of the Vineyard promiſe to take with this barren Figg-Tree; he will not onelyonly digg about it, but dung it likewiſe, and ſo perform the Evangelicall part of his Office, in ſpeaking comfortable things to the Soul that is caſt down and humbled. You ſee then,

God's Ministers are to dung as well as digg. Doct.

They are not onelyonly to diſcover ſin, and convince the Conſcience thereof, by laying of it open; but they are likewiſe, by applying of the Comforts and Promiſes of the Goſpel, to work the heart to Godly Sorrow, and true remorſe for it.

He that propheſieth (ſaith the Apoſtle) ſpeaketh to Edification, to Exhortation, 1 Cor. 14.31 Cor 14:3and to Comfort, 1 Cor. 14.3. as if he ſhould ſay, No man preacheth, or divideth, the Word aright, if he omits this, and doth not apply his Doctrine to the comfort of ſuch as ſtand in need thereof.

This was the practiſe of God himſelf; for no ſooner had man tranſgreſſed, but God calls him to an account, examines him concerning that he had done, paſſeth Sentence againſt him for it,Gen, 2.9, 27. Ver. 15. Gen. 3.9, 17. Here was the digging about him: But He leavs not Man in that condition, but makes a Promiſe, that the Seed of the Woman ſhould break the Serpent's head, ver. 15. and that was as laying compoſt to the Root, to keep it from withering.

And this Method hath God preſcribed to all his Servants; It was given in charge to Chriſt, the Head-Dreſſer of the Vineyard, that he ſhould bind up the broken heart, Iſa. 61.1, 2.Isa 61:1Isa 61:2and comfort all that mourned in Zion, Iſa. 61.1, 2. which Text Chriſt applyeth unto himſelf (ſo we cannot doubt, but of him it is to be underſtood, Luk. 4.18, 19.Luk, 4.18, 19.): And his whole life was a Comment upon that Text; He was that good Samaritan, that powred in both Wine and Oyl into the wounds of him that was ſpoyled by Thieves, Luk. 10.34.Luk. 10.34 Mat. 12.20Luke 10:34Matt 12:20 he never brake any bruiſed Reed, but ſtrengthned it; nor quenched any ſmoaking Wick, but enkindled it, Mat. 12.20. And this Charge was given to the Inferiour Dreſſers; As to the Prophets before the coming of Chriſt. Iſaiah propheſying unto Hezekiah, that all that was in his Houſe, his Sons, and his Children,Iſa. 39.6.Isa 39:6 ſhould be carryed away captive into Babylon, Iſa. 39.6. p. 421was preſently commanded to ſpeak comfortably to God's People (notwithſtanding that), Iſa. 40.1. Comfort ye, comfort ye, Iſa. 40.1.Isa 40:1my People, &c. Which Charge is likewiſe to be extended to the Miniſters of the Goſpel (for of the Miniſtry of the Goſpel, the Prophet beginneth there to ſpeak).

Examples, both in the Old and New Teſtament, are very many, that might be produced for confirmation of the Poynt; Moſes having digged about the Iſrae…itiſh Figg-Tree, by repeating and applying the Law unto them, in the firſt 17 Chapters of Deuteronomy, comes in the 18 Chapter of the ſame Book,Deut. 18.15.Deut 18:15 and there telleth them, that God would raiſe them up a Prophet from amongſt their Brethren; and ſo goeth on in the delivery of the Goſpel, laying Dung, and Manure (as it were), at the Root of that Tree which he had before opened. Thus Samuel proceeded with the People: he firſt diſcovers unto them their wickedneſſe; convinceth them of the greatneſſe of their Sin of Ingratitude; workes their hearts to a mourning for it, 1 Sam. 12.17, 18, 19. that was his digging about their Root;1 Sam. 12.17, 18, 19, 20.1 Sam 12:171 Sam 12:181 Sam 12:191 Sam 12:20 and that being done, he proceeds to dung it; Fear not (ſaith he), you have done all this great wickedneſſe, yet turn not aſide from following of the Lord, ver. 20. And ſuch was Nathan's proceedings with David, 2 Sam. 12.7,-12. he firſt ſhews him his Sin,2 Sam. 12.7,-12.2 Sam 12:7–12 and upon his humiliation, did not onelyonly aſſure him of h s Remiſſion, ver. 12. but brings him comfortable Tidings, for the farther reviving of his ſad Soul, that the other Son, which Bathſheba bare unto him, ſhould be called Jedidiah, Beloved of the Lord, ver. 25.Ver. 25. Neh. 8.10. Iſa. 1.11, 18.Neh 8:10Isa 1:11Isa 1:18 Thus dealt Nehemiah with the People, Neh. 8-10, And ſo Iſa. 1.11, 18. After the digging, and laying bare the Roots, they laid on mending.

As the Prophets, ſo likewiſe the Apoſtles have obſerved the ſame Method, as appears by that Text (before mentioned in the former Doctrine), Act. 2.36. Let the Houſe of Iſrael know aſſuredly, that God hath made the ſame Jeſus, whom you have crucifyed, Act. 2.36.Acts 2:36both Lord & Christ: when the Apoſtle had thus diſcovered their Sin unto them, ſo that they were pricked in their hearts with that dagger; then he comes with Repent, and be Baptized, every one of you, in the Name of the Lord Jeſus, for the remiſſion of Sins, and you ſhall receive the gift of the Holy Ghoſt: for the promiſe is unto p. 422you, Ver. 38, 39, 40. Rom. 7. Rom. 8.Rom 7Rom 8and to your Children &c. ver. 38, 39, 40. There was the dunging of them: So St. Paul in his Epiſtles, as Rom. 7. there he digged, and Chap. 8. He layed on dung to enrich them. And ſuch was his dealing with the Corinthians; his firſt Epiſtle to them, is ſpent in digging, but his ſecond, in dunging and mending: Many other Texts might be produced,Heb. 6, 4, 9 Heb. 10.29. Reaſ. 2 Cor. 2.7.Heb 6:4Heb 6:9Heb 10:292 Cor 2:7 as Heb. 6.4. compared with ver. 9. Heb. 10.39. &c. The Ground or Reaſon of this, is

Sorrow is a Gulf, as the Apoſtle ſheweth, 2 Cor. 2.7. and ſwallowes up for want of Comfort, as it did Cain, Eſau, Judas, &c. whoſe ſorrows, not being aſſwaged with ſome hope, diſpoſed them to deſperation: Yea, the Godly themſelves may be ſwallowed up with too much heavineſſe,1 Sam 1.17. Exod. 6.9.1 Sam 1:17Exod 6:9 as was Hannah, 1 Sam. 1.17. and the Iſraelites, Exod. 6.9. Some Godly men, thinking they could never be humbled low enough for ſin, have deſired to ſee their ſins in the moſt ugly ſhape and colour,Dr. Sibbs Souls Conflict. p. 472 and God hath therein heard them; but to their coſt (ſaith a Reverend Divine).

Uſe 1 Such then, as are deficient, and wanting, in this part of their Miniſterial Office, deſerve Reproof; and are worthily reproved, in the Prophets,Jer. 23.1, 2 Exek. 34.2, 4.Jer 23:1Jer 23:2 and by the Prophets: As Jer. 23.1, 2. Ezek. 34.2, 4. Indeed the Miniſter muſt break, but he muſt bind again; wound, but he muſt heal again; caſt down, but he muſt raiſe up again: They may not alwaies be renting and tearing the hearts of their People, with terrours and threatnings; nor take pleaſure and delight in Cutting and launcing, in wounding and afflicting of the poor Conſcience, but reveal withal thoſe mercies which belong unto the Penitent. Thunder without Rain (we ſay) is a ſign of much wind: To be alwaies thundering down of Judgments, and never ſhowre down Mercies, gives too juſt occaſion to them who watch for advantages, that the Miniſtry is evill ſpoken of, and traduced for a Legall and windy Ministry.

What would we think of ſuch a Chirurgion, that doth onelyonly cut and launce men's ſoars, and never bind them up? that onelyonly applyeth Corroſives, but no Lenitives? Would we not think him to be rather a Butcher than a Chirurgion? The like may we think of that Miniſter, that doth onelyonly beat down men with p. 423the Terrours of the Law; and being caſt down thereby, laboureth not to raiſe them up again, and revive them, with the Comforts of the Goſpell. Surely ſuch may be eſteemed Hangmen and Executioners, rather than Miniſters.

We are Spirituall Perſons; ſo called, in a different and ſingular reſpect from other men; as appears, 1 Cor. 14.37. (where the Prophet and Spirituall man is made all one,1 Cor. 14.37 i1 Cor 14:37) but if we be wanting in this duty of refreſhing and reviving the ſad and dejected Spirits of our Hearers, Where is that Spirit we have our denomination from? The Spirit is the Comforter; but when we ſay nothing, to the comfort of thoſe that are diſtreſſed in Conſcience, we may well ask (as Eliſha did, when he ſtruck the Waters of Jordan with Elijah's Cloak,) where is the Spirit of God? Where is the Comforter? who, in all that proceeding with the World, in reproving and convincing it of Sin, (men…ioned, Joh. 16.8, 9, 10, 11.) yet never deveſts the nature of a Comforter: In that capacity he is ſent,Joh. 16.8-12.John 16:8–12 and in that he comes and works.

The Times indeed are ſuch, and the Age ſo prophane and looſe;Act. 4.36.Acts 4:36 that moſt Congregations ſtand in more need of a Boanerges than a Barnabas; the Spirit of James and John, the Sons of Thunder, is fitter for them than the Sons of Conſolation. The Fat, of the ſtrong amongſt God's Sheep, are to be fed with Judgment, Ezek. 34.16. Notwithſtanding,Ezek. 34.16.Ezek 34:16 there are thoſe (albeit they are the leaſt part of thoſe) that hear us, that mourn in Zion, and tremble at the Word, and are indeed caſt down under a ſight and ſenſe of their Sins and Failings; and to theſe few, that are of a broken and tender heart, we are bound to have moſt reſpect, in our Miniſtry. Say there be but one, or two, in a Congregation, that ſtand in need of Comfort; yet, it is better, that all the reſt ſhould go away without that Portion which belongs unto them, than that thoſe one or two, who are of a dejected Spirit, ſhould go away without theirs. The firſt and chiefeſt Charge that Chriſt gave to Peter, concerned his Lambs (the weakeſt and tendereſt of the Flock); If thou loveſt me, feed my Lambs, Joh. 21.15John 21:15John 21.15.

p. 424But, for as much as our Congregations are mixt of good and bad, care muſt be taken, and had, by us that are Miniſters of the Goſpel, in our Miniſterial Office, that we neither Preach the Law without the Goſpel, nor the Goſpel without the Law; both muſt be preached, and that in the right order: To preach the Law alone by it ſelf, is to pervert the uſe of it; neither have we any Power or Commiſſion ſo to do: (for Power is given us for the Edification, not Deſtruction of the Hearer). It was publiſhed as an Appendant to the Goſpel, and ſo it muſt be preached; It was publiſhed in the Hand of a Mediator, and in the Hand of a Mediator it muſt be taught and delivered, that thereby no man might be exaſperated, but put in mind of the Sanctuary, whereunto they muſt fly: And, as it is a Rule in Phyſick, ſtill to maintain Nature; Inſomuch, that when that ſhall be in danger to be deſtroyed, the wiſe Phyſitian leaves giving of purging Phyſick, and gives Cordials: So ſhould God's Miniſters, the Phyſitians of Souls deal with their Patients; Albeit with the purging Phyſick of the Law, they bring the ſpirits of men very low, yet they muſt with great care uphold and maintain the ſpirits, ſo as that they do not fayl, or be extinguiſht, but, with the Comforts of the Goſpel be upheld, and revived.

That paſſage which we have Acts 8. may be made good uſe of by us: Simon Magus having offered to buy the gifts of the Holy Ghoſt with money,Act. 8.20, 21.Acts 8:20Acts 8:21 gave juſt occaſion to Peter to denounce that heavy Sentence againſt him; Thy money periſh with thee, thou haſt neither part nor lot in this matter, for thy heart is not right in the ſight of God, verſe 20.21. Yet he affoards him a little Comfort to uphold Nature (as it were), but very warily adminiſtered;Verſe 22.Yet, go and pray; perhaps, (or it may be) the thoughts of thy heart may be forgiven thee, verſe 22. With good words, we ought to ſtay the hearts of the moſt deſperate, and endeavour to wan the frowardeſt (if it be poſſible);Job 13.4.Job 13:4 If we do not thus, we ſhall prove our ſelves to be Phyſitians of no value, Job 13.4. Uſe 2

Wherefore, let us that are Miniſters apply our ſelves to this Comforting part of our Office:Iſa. 50.4.Isa 50:4 It ſhould be a great part of our ſtudy to be able to ſpeak a word in ſeaſon to thoſe that are weary; we ſhould ſtudy Arguments of Comfort, and be ready to adminiſter them, as need ſhall require.

p. 425And let us remember, that as God himſelf will not alwayes be Chiding, Pſal. 103.9.Ps 103:9neither keepeth He his anger for ever (as the Pſalmiſt ſpeaketh, Pſal. 103.9.): No more muſt the Miniſter of God be alwayes reproving, but muſt do as thoſe, who give their Children wormwood, or ſome bitter potion; they ſweeten the brim of the Cup with Honey, or mix their Aloes with Milk, and then give Sugar to ſweeten their mouths again. There ſhall not come from me (ſaith God) a double tribulation: Pſal. 69.24, 26, 27.Ps 69:24Ps 69:26Ps 69:27Take we heed that there comes not ſo from us, If we add affliction theſe whom God hath wounded, we give them Gall for Meat, and Vinegar to quench their thirſt. Let us reveal thoſe merices which the Word affoards, and offers even to the worſt: mild Lenitives may be as profitable to ſome, as biting Corroſives; However, let us with David ſing both of Mercy and of Judgment, Pſal. 101.1. The heart of man is broken as a flint, with hard and ſoft together;Pſal. 101.1Ps 101:1 A Hammer and a Pillow doth it; a Priſon, and a Pardon; a Curſe, and a Saviour, is the onelyonly way to reclaim and bring home an Offender.

Ʋſe 3 A word or two by way of Direction, I have for you (before I part with this Poynt); For if the Dreſſers Office be to Dung as well as Digg, then if you want Comfort, or are dejected in Spirit by reaſon of your ſins, you may be directed from hence what to do, and whom to make uſe of, in that your perplexed condition: God's People ſhould make uſe of God's Miniſters, not onelyonly in Publique, but in private alſo, and have their advice and counſel for reſolving doubts of conſcience, (if need ſo require) God himſelf hath directed us unto this courſe: Ask now the Prieſts (ſaith the Lord of Hoaſts, Hag. 2.11.) And Mal. 2.7. The Priests lips ſhould preſerve Knowledge, Hag. 2.11. Mal. 2.7.Hag 2:11Mal 2:7and they (that is the People) ſhould ſeek the Law at his mouth: God hath furniſhed His Servants the Miniſters with gifts and abilities (to this purpoſe, Iſa. 50.4.) And they have received a ſpecial Commiſſion from God, and promiſe likewiſe,Iſa. 50.4.Isa 50:4 that they ſhall yield comfort to his People in ſuch a Caſe, 2 Cor. 5.19. John 20.23. Nor may we think that the word of any private man ſhall be ſo efficacious for ſetling the conſcience in ſolid Peace,2 Cor. 5.19. Joh. 20.232 Cor 5:19John 20:23 as the word of a Faithful Miniſter ſhall be. David could not have ſo much Comfort from the mouth of all his Courtiers about him, as p. 426he had from the mouth of Nathan, telling him that his ſin was forgiven him.

And this courſe have the godly ſtill taken: So Joſiah being in a perplexity upon the finding of the Book of the Law, conſidering that it had bin ſo groſly tranſgreſſed, ſends for advice to Huldah the Propheteſs, 2 King. 22. Hezekiah ſendeth to Iſaiah in the time of his trouble,2 King. 22.14. 2 King. 19.2. 1 Sam. 23.9. Math. 3.6. Act, 2.37.2 Kgs 22:142 Kgs 19:21 Sam 23:9Matt 3:6 2 King. 19. David to Abiathar, 1 Sam. 23.9. John Baptist's Hearers unto him, Math. 3.6. And thoſe, who were much perplexed upon the hearing of Peter's Sermon, come to him and the reſt of the Apoſtles for direction and ſatisfaction; ſaying, Men and Brethren, what ſhall we do? Acts 2.37. This (you have heard) is a ſpecial part of their Office, to Dung as well as Digg; nor will thoſe that are Faithfull be wanting in it, in due time and order. And thus much of what the Dreſſer promiſed ſhould be done on his part, if the Tree might one year more be ſpared; It follows, that we take notice of what is expected ſhould be performed on the part of the Figg-Tree.

And if it bear fruit, Text. Verſe 9.well; and if not, then after that thou ſhalt cut it down.

foreign & ſi quidem fecerit fructum. It is, Oratio defectiva, ſaith Euthymius, a ſpeech ſomewhat imperfect, for [Well] is not in the Original. [And if it bear Fruit] what then? why then (it is to be conceived) all will be well.

I adore, ſaith Tertullian, the fulneſſe of the Scriptures, ſpeaking of their perfection;Tertul. adverſ. Hermog. c. 22. and, in another ſenſe, we may ſay that the deficiences, and ſeeming vacuities in Scripture are to be adored, and kiſſed (as Conſtantine kiſſed the empty holes where Paphnutius's eyes were pulled out): for, the omiſſion of ſomething is many times more ſignificant then the ſupply (if the Speech had bin filled up) would have bin; As where the room left for words is anticipated by paſſion, and filled up with ſighs and groans: Such an imperfect Speech was that, which Moſes uſed to God in the behalf of Iſrael, Yet now, if thou wilt forgive their ſin, Exod. 32.32.Exod 32:32and if not, &c. Exod. 32.32. Such Speeches are often uſed in Scripture through paſſion of mind, which cauſe h the tongue like a cracked Pipe or broken Bell, to give a harſh and uncertain ſound, as did the Dreſſer in my Text; Who ſeems to faulter in p. 427the midſt of a Period; but, the more imperfect his Speech is, the more perfectly it expreſſeth his Paſſion and Affection to the Figg-Tree; he layd the condition of it to his heart, and was exceedingly filled with grief and ſorrow, in the behalf of it, which ſwallowed up words: And that affoardeth us this Obſervation,

A Faithful Miniſter cannot but be deeply affected with grief, Doct. in the behalf of ſuch as remain unfruitful under his Miniſterial labours.

Thus Iſaiah having exhorted Moab to yield obedience to God, and ſubmit to the Government of Chriſt, (Iſa. 16.3.) refuſing through the pride of her heart to do it,Iſal. 16.3. the Prophet bitterly bewayls her condition, verſ. 9.11. The like he doth for other Countryes, to whom he Propheſied,Verſ. 9.11. but eſpecially for Jeruſalem, Look away from me, ſaith he, I will weep bitterly; labour not to comfort me, becauſe of the ſpoyling of the Daughter of my People, Iſa. 22.4. As if he ſhould have ſaid,Iſa. 22.4.Isa 22:4 extremity of ſorrow beſeems not the face of Prophet; yet I am full▪ and muſt weep, and take up a bitter lamentation for Jeruſalem's diſtreſſe; Therefore look not upon me, whilſt I give my ſorrow vent at my eyes. And thus was Jeremiah affected with the Churches miſeries, as appears, Jer. 4.19, & 9, 1. St. Paul had great grief for the rejection of the Jews, Rom. 9.2. His pains and ſorrows were like the pains of a Woman in travail (for ſo much the word expreſſeth): It was a ſharp and dangerous ſorrow,Jer. 4.19, & 9, 1. Rom. 9.2.Jer 4:19Jer 9:1Rom 9:2 as coming from the heart, and being in the heart; and laſtly, it was not for a brunt, as the pains in travail, but continual, and without intermiſſion. And ſuch was the affection which our bleſſed Saviour bore towards Jeruſalem, Luke 19.41. when He beheld it, Luke 19.41.Luke 19:41and conſidered the miſeries that were likely very ſhortly to fall upon it, He breaks out into a Paſſion; Firſt, ſhedding tears, for when He beheld, He wept over it; then ſpeaking ſobbs, If thou hadſt known, there is one ſobb, and there he pawſeth; Even thou—there is another, At leaſt in this thy Day—there he ſtops again; The things that belong to thy Peace—again a ſtop. At laſt, another ſobb comes out, But now they are hidden from thy eyes. If words be nothing elſe but the expreſſion of our thoughts, then, of neceſſity, thoſe muſt needs be the beſt words, p. 428which come neareſt to the true expreſſion of the heart. As that Picture is eſteemed beſt, which cometh neareſt to the life of that it repreſents, and not that which looketh with the ſmootheſt countenance; So theſe broken Sentences, uſed by our Saviour, expreſſe to the very life that great ſorrow, whith he had for Jeruſalem's miſery, which would certainly befall it for contempt of the Goſpel.

A Faithful Paſtor doth love his People, Reaſ. therefore cannot but grieve; for grief ariſeth from the hurt, or danger of what we love; If we love not, we grieve not; but the more we love, the more we grieve. David loved Abſolom exceedingly, and ſo grieved for him exceedingly. Other Reaſons I might render, but mind not to inſiſt upon this point: yet a word or two of Uſe, before I diſmiſſe it.

Uſe 1 Let ſuch as are faithful put on the like affection; every good Chriſtian ſhould be grieved for the afflictions and miſeries of their Brethren, much more ſhould God's Miniſters: All the meaſures of God's Sanctuary were double to the common. As the meaſure of our knowledge is (at leaſt ought to be) greater, then that of others; ſo ſhould the meaſure of our grief and ſorrow for the diſtreſſes of God's Church exceed the grief of others. Had we that zeal for God's glory, that love and affection towards our People, which we ought to have, it would out; it could not be otherwiſe: How can I endure to ſee the evil that ſhall come unto my People (ſayd Eſther),Eſth. 8.6.Esth 8:6 or how can I endure to ſee the deſtruction of my kindred? How can we endure to ſee that Tree which we have ſpent ſo much pains about, to be hewen down for Fewel? That Flock, that People, which we have ſo often ſtudyed for, prayed for, ſweatt for, preached unto; &c. to be rent and torn in pieces by Devils? Hagar could not endure to ſee the Death of her Child;Gen. 21.16.Gen 21:16 can we endure to ſee the Death of ours without tears? Oh where (then) is that tender-heartedneſſe that ſhould be in us?

Uſe 2 And let me leave one word of Exhortation with you that are committed to our charge; make no longer ſad the hearts and ſpirits of your Dreſſers.Heb. 13.17.Heb 13:17 Obey them that have the Rule over you, and ſubmitt your ſelves; for they watch for your ſouls, as they that must give an account, that they may do it with joy, and not p. 429with grief, for that is unprofitable for you. Your Fruitfulneſſe and Obedience doth make us to laugh with Sarah. Gen. 21.6.Gen 21:6For none with more comfort ſhall preſent themſelves before the face of their Judge, then that Miniſter that can ſay, Here am I, and the Children that thou hast given me, Iſa. 8.18. But on the other ſide,Iſa. 8.18.Isa 8:18 when we behold our People to caſt off the Regiment of Chriſt, to be led by the Devil and their own Luſts, to deſpiſe the means of Grace affoarded, &c. this muſt needs make us ſigh and weep, in regard of inevitable ruine and deſtruction that doth attend you: And in ſadding our Spirits thus by your willful diſobedience, you greatly wrong your ſelves: The leſſe comfortable you are unto us, the leſſe profit you will get by our Miniſtery. It is unprofitable for you, that we are grieved (ſaith the Apoſtle): we cannot diſcharge our Miniſtery ſo comfortably as we ought; Grief (you know) hinders much, if it overthrows not the work; we cannot ſtudy well, pray well, preach well, with grieved Spirits; wherefore, grieve us not, ſeeing it makes not for your profit. But we haſten to Particulars.

If it bear fruit, well: And if not, Text.then after that ſhalt cut it down].

This that concerns the Figg-Tree to be performed on its part, is layd down Hypothetically, and not ſo Poſitively as was that which the Dreſſer undertook for himſelf: I ſhall digg about it and dung it (ſaid he): but in regard of the ſucceſſe of his pains beſtowed on the Figg-Tree, that was more contingent, and he ſpeaks of it in a doubtful manner. If it bear fruit, well; if not, &c.

There are two parts or branches of this Hypothetical Aſſertion; Firſt, Affirmative. If it bear fruit, well: Secondly, Negative. If not, then after that thou ſhalt cut it down.

In the Affirmative part, we have firſt a Suppoſition expreſſed. It if bear fruit, for that may be ſuppoſed, and it is very probable that it will; Secondly, A Poſition or Determination of the buſineſſe; implyed, [Well].

In the Negative, we have an Addubitation or jealous ſuspition of it, If not: He feared the worſt; Secondly. A Reſolution to give way to the ſtroke of Juſtice, Then after that thou ſhalt cut it down.

p. 430If it bear fruit, well].

[If] is commonly ſpoken of things queſtionable, yet not alwayes; For ſometimes it is ſayd of things impoſſible, as, Gal. 4.8. If an Angel from Heaven, &c. Sometimes things indubitable and certain are propounded and expreſſed with an If, Gal. 4.8.Gal 4:8as, 1 John 2.1. If any man ſin, without doubt, all do: Sometimes, of things improbable, 1 Joh. 2.1.1 John 2:1if not impoſſible, as, Math. 16.26. If he ſhall gain the whole World, Math. 16.26.Matt 16:26a thing very unlikely: But here it is ſpoken Doubtfully, yet ſuppoſing a Poſſibility.

If it bear fruit, well.

Suppoſitio nihil ponit in eſſe, He comes with an If, and doth not abſolutely conclude it; yet he hopes the beſt: It is poſſible it may be ſo, and probably it will be ſo; after his farther pains taken with it, and God's patience in for bearing it, it may bear fruit. So then,

Where the Dreſſer's diligence accompanies the Owner's Patience, Doct. there is hope even of the most barren Figg-Tree.

Such as have lived a long time unprofitably and unfruitfully, are not hopeleſſe, ſo long as God is patient, and the Miniſter diligent in doing of his Duty. Three years this Figg-Tree had ſtood in the Vineyard, and no ſhew, nor ſign, of Fruit in all that time, yet the fourth year there is ſome hope, if God would be pleaſed to let it ſtand, and the Dreſſer take pains in Husbanding of it, (elſe to what purpoſe did the Dreſſer make Interceſſion for it)?

Many of thoſe Jews, who heard Chriſt preach frequently, and ſaw the Miracles which he wrought; yet continued barren all the time, the whole three years of Chriſts Miniſtration: yet their caſe was not deſperate, for the fourth year, through God's patience and the Apoſtles diligence, many of them were converted: upon two Sermons that St. Peter preached many of them that heard the word believed, and the number of them was about five thouſand,Acts. 4.4.Acts 4:4 Acts 4.4. It cannot be imagined but that many of theſe (if not moſt) had heard the powerful Sermons of Chriſt many times before, which may be gathered by that we read, Luke 19.48,Luke 19.48, & 21, 38.Luke 19:48Luke 21:38 & 21, 38. All the People, that is, great multitudes, (in a manner all) ſaith the Evangeliſt, came to the Temple to hear him, and were very attentive.

p. 431St. Paul had long lived a Phariſee, before his Calling; all which time, he was not without the means; for he had heard St. Stephen diſputing againſt the Libertines and Cyrenians, Act. 6.9. & 7.58. Act. 8.1, 3.Acts 6:9Acts 7:58Acts 8:1Acts 8:3Acts 6.9. and that excellent Sermon which he preached Chap. 7. he was preſent at, as appears by that we read, ver. 58. and yet he remained ſtill a Phariſee, and a bloody Perſecutor of the Church, Act. 8.1, 3. Yet after this, he was deeply humbled, and converted; and, of a perſecuting Saul, became a preaching Paul, and was ſo richly loaden with the fruits of Holineſs, as that he came not behind the beſt and fruitfulleſt Figg-Tree in the Vineyard of the Lord. And that Parable which we have Mat. 20.6. may make for the Confirmation of the Poynt delivered;Mat. 20.6.Matt 20:6 At the eleventh hour of the day, ſome were found ſtanding idle in the Market, and were called as well as others at the third, the ſixth, and 9th hour.

There is a ſaying, Nullum Tempus occurrit Regi, Reaſ. no time excludes the King's Plea: It is true in this Caſe, Preachers muſt call at all times; God calls at any time; No time can be preſcribed againſt him. The Wind bloweth where it liſteth; Such is the Work of the Spirit, Joh. 3.8.John 3:8John 3.8. Converſion depends wholly upon God's good Will and Pleaſure; Of his own Will he begets us by the Word of Truth, James 1.18. The Word is the Inſtrument of our Regeneration, not (Phyſicall but Morall, Jam. 1.18.Jas 1:18) as if the power to regenerate were included in the Word, read, or preached; as vertue to heal, is in a Medicine; (therefore all are not regenerated, that are partakers of the means). But it is a Morall Instrument; for it pleaſeth God to uſe it in this Work, and to joyn the powerful working of his Spirit with it, (as in the next Poynt ſhall be more fully declared). And it is a good ſign that God hath ſome to call, and bring home to himſelf, in that place that he giveth or continueth, the means unto, Acts 18.9,Act. 18.9, 10.Acts 18:9Acts 18:10 13. But, that it may appear that the Bleſſing is from him, he is pleaſed to take his own time, for making the means effectuall: Should all God's Elect profit by the means ſo ſoon as ever they injoy them, the Glory of the Work would either be aſcribed to the means, or to ſome good inclination that is in our ſelves, and not unto the Lord.

p. 432Uſe 1 From hence, we that are Dreſſers in God's Vineyard may receive great encouragement to hold on in our Miniſterial labours, albeit we ſee little good wrought in our People for the preſent; we digg and dung one year, yea the ſecond year, yea the third; but thoſe Trees we take pains withal, receive no mending: They thruſt away Grace and Mercy offered (as it were, with both hands), will not be reclaimed from their ſinful courſes; yet may we not judge their Caſe deſperate, or conceive them to be paſt hope.Aug. in …ſal. 55. Auguſtine ſpeaks excellently to this purpoſe, Noli dicere, Do not ſay, What, will God ever mend ſuch a man, ſo wicked, ſo perver…e? Noli deſperare, Do not deſpaire; look to Him to whom thou prayeſt; thou ſeeſt the greatneſſe of the Diſeaſe, thou ſeeſt not the power of the Phyſitian; ſtill let us go on with our work, and follow that diligently. In all labour (ſaith Solomon) there is profit, Pro. 14.23Prov 14:23Prov. 14.23. It is a Plant that will proſper in any ſoyle, a Seed that takes in any ground; for God hath given labour (and our Labour more eſpecially,) this Bleſſing, to encreaſe and multiply: Our labour in the work of the Miniſtry ſhall not be loſt; a Bleſſing, firſt, or laſt, will certainly attend it.

This, the Sons of that Husbandman found true, who being told by their Father, lying on his death-bed, that he had left ſtore of Gold buried under ground in his Vineyard, fell (after his death) to digging & delving about the Vines, in hope to find out the Treaſure; and albeit they found not what they looked for, yet by ſtirring the Earth about the Roots of the Vines, they gained a great Vintage that year, beyond expectation: Thus it falls out in the labours and travels of our Calling. Albeit (alwaies) we meet not with that profit which we expect; yet, by our conſtant pains and diligence, we ſhall ſo manure the hearts of ſome of our hearers, as that in the end we ſhall find a fruitful Crop to our endleſſe comfort, both in the Salvation of their and our own Souls.1 Tim. 4.16.1 Tim 4:16 In ſo doing, thou ſhalt both ſave thy ſelf and them that hear thee, 1 Tim. 4.16.

Wherefore, Harken we to the Counſel that Solomon gives, In the Morning ſow thy Seed, Eccl. 11.6.Eccl 11:6and in the Evening with-hold not thy hand: for thou knoweſt not whether ſhall proſper, either this or that, or whether both ſhall be alike good, Eccleſ. 11.6. Preach we in our p. 433young Age, preach in old; we know not in what Age of our life we ſhall do moſt good, nor which is the Sermon that God will make moſt profitable to them that hear us. Put we on the Reſolution of Chryſoſtome: Chry… in Joh. 3.John 3Albeit I am not ignorant (ſaith he) that I ſpeak in vain; yet I will not give over, for in ſo doing, I ſhall be excuſed before God; albeit no body will hear me. Inſtruct the worſt ſtill with meekneſſe, proving if at any time God will give them Repentance. Let us do our duty, and then ſay as Joab, 2 Sam. 10.12.2 Sam 10:122 Sam. 10.12. The Lord do what ſeemeth him good.

Uſe 2 Nor let any Private Chriſtian deſpaire of any other, in regard of their Non-proficiency; living a long time under very profitable and powerful means; ſo long as God is pleaſed to ſpare, and continue the means, ſo long there is hope: It was not at the firſt hour, nor the third, nor ſixth, nor ninth hour of the day,Mat. 20.Matt 20 that all were called; ſome ſtaied till the eleventh, and yet they received their Penny: It was not the firſt crowing of the Cock, no nor the ſecond, that did awaken Peter; the third crowing of the Cock did it. Queſtionleſſe, many more heard St. Peter, when he preached that powerfull Sermon,Act. 2.Acts 2 Acts 2. than were converted by it; divers of them (undoubtedly) went away for that time unwrought upon, which were upon his ſecond Sermon converted; for it cannot be thought, that none of thoſe two thouſand which were added to the Church,Act. 4.4.Acts 4:4 Act. 4.4. were of the number of thoſe who had heard St. Peter preach the former Sermon, whereat three thouſand had been converted. None ſo wretched, ſo unprofitable, ſo ſinfull, but, having the means continued unto them, may be eff…ctually wrought upon, ſo as to become fruitful in the end. Behold this Figg-Tree, that this Dreſſer had ſome hopes of; It was a barren Figg-Tree, A ſentenced Figg-Tree, a Figg-Tree already doomed to the fire; yet upon the ſparing of it, and farther pains taken with it, there is ſome hope, that it will become fruitfull, and then all will be well. Wherefore, paſſe not a finall ſentence upon any, in reſpect of their preſent condition; for albeit we may ſay that the eſtate of ſuch a one as hath lived long under the powerfull means of Grace barrenly and unprofitably, is very dangerous for the preſent; yet no man can certainly conclude, or peremptorily ſay, p. 434as the Prophet did unto Amaziah, 2 Chron. 25.6.2 Chr 25:6I know that God hath determined to deſtroy thee, becauſe thou haſt not hearkned to my Counſel, 2 Chron. 25.6.

We read of the over-officious Friends of Scotus (that great Schoolman) who coming to viſit him,Cambd. B…it. in Northumberland. and finding him fallen into an Apoplexy, buried him before he was dead: And we blame thoſe who make ſuch haſte of burying their Friends, that they ſuffer them not to be throughly cold, before they put them in the Grave: Deal not you ſo cruelly with your Friends, Children, &c. Count not them Reprobates, nor Caſt-awaies, in whom you perceive no life of Grace at preſent; Although the leaves and boughes ſeem dead, yet there may be life in the Root albeit thou diſcerneſt it not. There are many that profeſs great skill in ſpiritual Palmeſtry, and upon very ſmall experience, they can ſee the Life-line in the hands of mens Souls, and tell you ſtrait, whether they be Elect or Reprobate; but they (for all their profeſſed Skill) may miſtake the hands of Eſau for the hands of Jacob. Let it be your care to ſee, that thoſe you wiſh well unto, attend unto the means, whilſt God affoards them. Cornelius gathered his whole Houſhold together, with his Kinſmen, and ſpecial Friends, whom he wiſhed well unto, that they might hear Peter preach,Act. 10.24.Acts 10:24 Acts 10.24. So, bring thy Friends, Children, Servants, (and them, whoſe good and welfare thou wiſheſt and deſireſt,) to be digged about, and dunged, by the Dreſſers of God's Vineyard, and hope the beſt; Take it for a good Omen, for a good Sign, if they be tractable this way, and do ſtill attend to the Word, albeit as yet they have no good wrought in them thereby. Thus John the Baptiſt, when he ſaw the Phariſees and Sadduces come to his Miniſtry, although he knew them to be a Generation of Vipers, yet he notes this for a good Sign in them, A Sign that ſome body had warned them, and that they were willing,Ma… 3.7. to fly from the wrath to come, Math. 3.7.

Uſe 3 But yet, let not any preſume (upon the Doctrine delivered) to continue ſtill barren, under the means of Grace, upon hopes, that hereafter they may become fruitful Chriſtians; for there is an If in it, and it is very Queſtionable, whether it will ever be: It is a well-grounded Obſervation of a grave and judicious Divine, p. 435that the Lord hath been wont,Hilderſ. on Joh. 4. ver. 41. Lect. 70.John 4:41 when he hath given the means of Grace unto a People, to make them effectual to thoſe he means to ſave, within a very ſhort time after they firſt enjoyed them; and he inſtanceth in Cornelius, and thoſe that were aſſembled with him to hear Peter: Even whilst he was preaching unto them, the Holy Ghoſt fell upon them, Act, 10.44. And in the Philippians, Act. 10.44Acts 10:44who, from the first day that St. Paul preached the Goſpell amongſt them, received it, and joyned together in fellowſhip with the Saints, Phil. 1.5. The like in the Galathians, Phil. 1.5. Gal. 4.13, 14, 15.Phil 1:5Gal 4:13Gal 4:14Gal 4:15amongſt whom his Miniſtry was ſucceſſefull, upon his firſt coming unto them, Gal. 4.13, 14, 15. And amongſt the Theſſalonians, his very entrance unto them was not in vain, but God ſo bleſſed his labours, that they proved very powerfull to their Converſion,1 Theſ. 1.9. & 2.1.1 Thess 1:91 Thess 2:1 1 Theſ. 1.9. & 2.1. The Word, preached in any place, doth uſually work beſt at firſt: And ſuch Miniſters as God hath made moſt fruitfull in their Miniſtry, have found it experimentally true, that God hath converted more to himſelf, by their labours, upon their first coming amongſt a People, than afterwards; and that their labours afterwards have ſerved, rather to confirm and build up, than to convert and turn to God.

Secondly, It would be remembred, that to whom God hath given the means of Grace, and they long enjoyed them, but are never the better for them (but the worſe rather), albeit others have got much good, and profited thereby; To ſuch it is a fearful Sign of Induration, and future Deſtruction, as theſe Texts evidence, Prov. 1.24, 28. 1 Sam. 3.16. 1 Chron. 25.6. Jer. 6.28, 30. Ezek. 24.13. Mat. 11.25. Mark 11.13, 14. Joh. 8.47. 2 Cor. 4.4. & 13.5.

Yet, thirdly, None may conclude from hence, that all ſuch are Reprobates, and ſhall certainly periſh, that have long enjoyed the means without profit: For albeit it may be ſaid of ſuch men, their eſtate is very dangerous for the preſent, and that if they dy in that eſtate, they carry with them to their Grave as fearfull a mark and note of Reprobation, as any we can find in the whole Book of God (ſaith my former Author); yet,Mr. Hilder. while the Goſpel is preached, and the means continued ſtill, there is ſome hope that ſome good may be wrought in them at the laſt.

p. 436Wherefore, If any of you have lived long under the means, and yet got no good thereby, deſpaire not of your ſelves (and yet preſume not). Attend ſtill upon the means, repaire to God's Houſe, hear the Word, (for if that convert thee not, What hope canſt thou have, that any thing elſe will?) Do as thoſe poor impotent Perſons did,John 5.3.John 5:3 Joh. 5.3. come to the Pool, and there lay waiting for the moving of the Waters, (although it be 38 years, yea longer;) uſe the means, and wait the good hour, never was any ſo unfrui…full and unprofitable, but if he would ſubmit himſelf to the Dreſſer's Husbandry, call upon God for mercy, and hold out in his endeavours; God hath heard him in the end, and ſo at laſt all hath proved well, as followeth to be ſhe wed you in the behalf of this Figg-Tree:

Well]

Albeit the words have a ſuppoſitive Form, yet they carry withall a Poſitive Force: If it bear Fruit, after thy Patience in bearing, and my pains in digging and dunging, What then? Why, then all ſhall be well. Therefore our Tranſlators add that word (albeit it be not in the Originall), not with any Jeſuiticall or Rhemiſticall intention to darken or corrupt the Text, but to enlighten it; [Well] being put in, like an Artificiall Tooth in the Mandible, to help the ſound, which would not be ſo well without it; It maketh up the flaw or crack which (as before was ſhewed) is in the Sentence, and muſt nceſſarily be implyed had it not been expreſſed: So then, this may be inferred,

All will be well if we bear fruit, Doct. though it be late firſt; Fruitfulneſſe at laſt, will make amends for all.

Before this, all is naught, ſtark naught, betwixt God and Us; but if, after God's long Patience, and the Dreſſer's diligence, we become fruitfull, and obedient; It will be well on all ſides.

We read 2 Chron. 12.2,2 Chron. 12.2, 3.2 Chr 12:22 Chr 12:3 3. of a great Army that came up againſt Jeruſalem, becauſe they had tranſgreſſed againſt the Lord, and deſpiſed his Meſſengers; the Prophet Shemaiah tells the Princes of Iſrael and Judah, that God would deliver them into the hands of their Enemies, becauſe they had forſaken Him; Hereupon, the Princes of Iſrael, with their King, humbled themſelvs p. 437before the Lord, and confeſſed his righteouſneſſe; thereupon God was pacified, his wrath was turned away; and then in Judah all things went well, (ſaith the Text, verſe 12.).Verſe 12. Frequently doth God call upon his People to be obedient, and to return unto their Duty upon this very ground,Deut. 12.25, 26. Jer. 7.23, & 22, 15, 16, & 38, 20. Jer. 42.6.Deut 12:25Deut 12:26Jer 7:23Jer 22:15Jer 22:16Jer 38:20Jer 42:6 that it might be well with them, Deut. 12, 25, 26. Jer. 7.23, & 22.15, 16, &. 38, 20. And this hath the teſtimony, even of the moſt rebellious, as we find, Jer. 42.6. We will do what God requires, that it may be well with us.

And needs it muſt be ſo, becauſe, Reaſ. however the beginning was naught, and proceeding worſe; yet the end is good, and all is well, that ends well.

There are many good Ends that meet in that one Center: The Ultimate End that God aimes at in all his Actions, is the glory of his Name. Thus he Elected us from before the Foundation of the World, to the praiſe of his Glory, Epheſ. 1.5, 6, 12. Prov. 16.4. Iſa. 43.7. 1 Co, 6.20. Rom. 11.30.Eph 1:5Eph 1:6Eph 1:12Prov 16:4Isa 43:7Rom 11:30Epheſ. 1.5, 6, 12. He Created us to the ſame End, Prov. 16.4. Iſa. 43.7. and Redeemed us for that purpoſe, 1 Cor. 6.20. He preſerves and feeds us, that his Glory may be ſet forth by us, &c. Rom. 11.30. Now by our converſion, and turning unto him; by our bringing forth fruit, beſeeming Repentance, great glory redounds unto his name, John 15.8. Herein is my Father glorifyed, Joh, 15.8. 1 Tim. 1.13, 16.1 Tim 1:131 Tim 1:16his mercy is magnified, 1 Tim. 1.13, 16. Power ſeen; Truth, Wiſdome, Patience, Goodneſſe, all, exalted in the rayſing up Children to Abraham of ſtones, in healing old ſoares, rayſing up the Dead to life, &c. All is well (then) in reſpect of the Owner, he hath his End.

Secondly, In reſpect of the Dreſſer of the Vineyard, all will be well. Chriſt is the chief and principal Dreſſer, and he now ſees the travail of his Soul, the effect of his Sufferings,Iſa. 43.11.Isa 43:11 the fruit of his Blood which was ſhed to purge us, to be a peculiar People unto himſelf, zealous of good Works. Tit. 1.14.Titus 1:14When he ſees a Soul begotten to him, a Branch engrafted in him, he reſts aboundantly ſatisfied, and contented therewith, Iſa. 53.11. He counts his Blood well beſtowed; And that blood which before ſpake Vengeance, now no more ſpeaks ſuch things againſt any ſuch Soul, but mercy.

p. 438In reference to the Ʋnder-Dreſſers God's Miniſters, all will be well; Their pains in Digging, Dunging, Pruning, Preaching, Praying, Sweating; is well recompenced. Our Labour indeed is a ſoare ſweating labour (as hath bin before ſhewed), when nothing but Sweat comes of our Labour: But when a Tree that is ready to dye, recovers it ſelf upon the travail and pains of the Dreſſer; this makes for his credit and honour, and puts (as it were) a new life into him, and it will enable him to make a comfortable account to the Lord of the Vineyard, when he ſhall be called thereunto, of that wherewith he was betruſted. And that is well for him,Dan. 12.3.Dan 12:3 Dan. 12.9.

Thirdly, Whereas before, the Ground was cumbered with a barren Tree (as before you heard), and other Trees hindered by it, &c. Now in bearing and bringing forth of Fruit, the Vineyard is credited, the Soyl much inriched, other Trees graced and revived. Great joy was in the Church upon Paul's Converſion and Preaching of the Goſpel, which before he had perſecuted, Acts 9.31. and ſo for the Gentiles calling,Acts 9.31, & 11.18, & 15.3.Acts 9:31Acts 11:18Acts 15:3 Acts 11.18, & 15.3.

Laſtly, It will be well for the Tree it ſelf. Now upon it's fructifying, it is out of danger of felling and fyring; The Pruning hook, may come to ſome of the Branches of it, to make it more fruitful;Joh. 15.2.John 15:2 but the Axe ſhall never be layd to the Root: no Beaſt ſhall browze it, Canker eat into it, Danger come nigh it; It is under the Eye, and care of the Lord of the Vineyard; And that is well for him alſo. Thus you ſee, how the Ends of all theſe lines meet in this one Center, Well. All muſt needs be well, that ends ſo well.

Let me now apply my ſelf to you, who hitherto have lived an unfruitful and unprofitable life; Ʋſe 1 Can you have a greater encouragement to well-doing then this, that notwithſtanding your manifold provocations yet God is reconcileable, and albeit heavy Judgments have bin denounced againſt you; yet, if now, you will amend your wicked lives, you may do well. Nothing (Beloved) keeps a poor ſinner off from turning to God more then falſe fears: and nothing brings on more comfortably, then hope of mercy: falſe hope (indeed) bears it ſelf up on falſe grounds, and doth no other then add to hardneſs and impenitency. But true Hope melts, and turns the hardeſt heart into ſoftneſſe. p. 439Take away Hope, and take away all endeavour; Nay, take away all Deſire too, (as one truly ſaith) which is more; For what is out of a mans hope, he deſires not, or very rarely. It is poſſible for him to waſte and pine away in empty Velleities, and imaginary wiſhes; but, Who will ever put forth his abilities or addreſſe his endeavovrs towards an impoſſible good? Many an old man may be heard to wiſh himſelf young again, yet, I think, never was any old man ſo beſotted as to endeavour it. There is great difference betwixt vaniſhing wiſhes, and ſerious deſires; True deſires are active and induſtrious, and ſuch addreſſe themſelves to the proſecution of that onelyonly, which they apprehend as feizable and probable: Now there is hope concerning this thing, that upon our Fruitfulneſſe, all will be well. Ezra. 10.2Ezra 10:2The Valley of Achor was given for a door of Hope to Iſrael, Hoſ. 2.15. God hath given aſſurance to us, both in his Word,Hoſ. 2.15.Hos 2:15 and by his Works, that all ſhall be well upon our Repentance and Amendment,Ezek. 18.22, 22.Ezek 18:22 Ezek. 18.21, 22. And this unto us is a Door of hope, as the Valley of Achor; and the poſſeſſion of theſe borders of the Land of Canaan, which God gave to Iſrael, was a Door of Hope, and Pledge to them, that they ſhould enjoy the whole Land of promiſe: wherefore,

As the Angel of Heaven came to Hagar, Gen. 21.17Gen 21:17ſo this Doctrine comes to thee, and wills thee not to fear, but to open thine eyes, and ſee ſaving relief near at hand, if now at laſt thou wilt reform thy life.

But I am a dry, and dead Tree; yea, twice dead, Object. (albeit not yet plucked up by the Root)? and is there any hope that ſuch a Tree ſhould live, or ever be recovered?

Let not the Eunuch ſay, I am a dry Tree, ſaith God, Reſp. Iſa. 56.3, 4, 5. EnlightnedIsa 56:3Isa 56:4Isa 56:5Iſa. 56.3, 4. Let none ſay that is ſenſible of his own defects and unworthineſſe, Behold, I am not meet to receive grace from God: For thus ſaith the Lord to ſuch Eunuchs, to ſuch ſelf dejected Souls, who yet deſire to be approved of Me, in doing what I require of them in ſimplicity and ſincerity of heart; Even to them will I give in my Houſe, and within my Walls, a place and a name better than of Sons and Daughters; that is, I will honour them in my Vineyard, the Church; take away their reproach, and ſupply them with thoſe bleſſings, the want whereof p. 440they ſo much bewayl; and I will be gratious to them, above their deſire and expectation. And hath not God made good his promiſe, in all Ages to others? why then ſhouldſt thou be out of Hope?

What People more barren, and further gone (in all likelyhood) then the men of Ephraim, who willingly followed the Commandement of Jeroboam? Their Idolatrous and Wicked Governours were not ſo forward in Commanding,Hoſ. 5.11.Hos 5:11 as Ephraim was in Obeying. And when God ſhewed them their ſickneſſe, and willed them to come to him that he might cure them; then Ephraim went to Aſhur,Verſe 13. Hoſ. 6.2. Ezek. 16.51. Tantum peccavit ut ei Sodoma comparata juſta videatur. Aug. Cont. Fauſt. Manich. Haer. Lib. 22. c. 61. Math. 23.37. 2 Chron. 33.6. Ver. 12.13Hos 6:2Ezek 16:51Matt 23:372 Chr 33:6 and ſent unto Jareb, the King of Aſſyria; yet if there be a Come and let us return, then after two dayes they ſhall be revived, and the third day they ſhall live, Hoſ. 6.2. Or what City ſo far gore as Jeruſalem? She juſtified Sodome and Samaria, Ezek. 16.51. and ſinned ſo much, that Sodome, compared with Her, might ſeem righteous (ſaith Augustine); yet if She would return, all ſhould be Well: God would then gather Her under the wings of mercy and protection, as the Hen gathereth her Chickens, Math. 23.37.

What man ſo far gone as Manaſſes? did not he build Altars to ſtrange gods, ſacrifice his ſons to Moloch; give himſelf to witchcraft and ſorcery, and cauſe the Streets of Jeruſalem to run with innocent blood? yet, upon his Repentance, all was well; for when, in his tribulation, he prayed, and humbled himſelf greatly, the Lord heard him, and was entreated, and then he knew that the Lord he was God, 2 Chron. 33.12, 13.

A man could hardly run a more wicked race then the Thief upon the Croſſe; he maintained his wantonneſſe and ryot by Robbery and Murther; yet, coming to our bleſſed Saviour by Faith,Luke 23.48.Luke 23:48 repenting of his former wicked Life, he received not only Pardon, but a grant of Paradiſe, Luke 23.43.

What a large room had the Devil taken up in Marie's heart? and how good entertainment (think you) found he, when he and ſix other unclean Spirits (as Inmates which he takes with him) there dwell,Luke 8.2. Mat 16.9.Luke 8:2Matt 16:9 and lodge together? Yet ſhe coming unto Chriſt, with ſhame and true ſorrow (which ſhe manifeſted by aboundance of tears), ſeeking for mercy, ſhe hath mercy ſhewed her, her ſins forgiven her. and all ſeven Devils together ejected, and caſt out of her, Mark 16.6. Luke 8.2.

p. 441What ſhall we need to ſay more? Hear once for all,Ez. 18.17. O homo qui illam attendes peccatorum multitudinem, cur non attendes Omnipotentiam Coeleſtis Medici, &c? Aug. de Temp. Ser. 58. Si impius es, cogita Publicanum; ſi immundus, attende Meretricem; Si Homicida, proſpice Latronem, &c. Chryſ. Hom. 2. in Pſal. 50. Jer. 31.18, 19, 20. &c. Mich. 7.19 Pſal. 103.12, & 32, 1, 2. Hoſ 14.4. Act… 9.1, 3. Acts 9.15. 2 Cor. 12.4, 7. Luke 15.22. &c. Peccanti filio dat Oſculanon Flagella. Chryſol. Ser. 3.Ps 50Jer 31:18Jer 31:19Jer 31:20Mic 7:19Ps 103:12Ps 32:1Ps 32:2Hos 14:4Acts 9:1Acts 9:3Acts 9:152 Cor 12:42 Cor 12:7Luke 15:22 what God ſaith to this purpoſe; Though a man have defiled his Neighbour's wife, oppreſſed, taken by violence, lift up his eyes to Idols, given to uſury, &c. yet if that man return from his wickedneſſe all ſhall be well, for he ſhall ſave his own Soul alive, Ezek. 18.17. Let me ſay then to thee with Auſtin, O man that conſidereſt the multitude of thy ſins; why conſidereſt thou not the Omnipotency of the Heavenly Phyſitian? ſeeing that God will becauſe He is good, and can becauſe He is Omnipotent. He ſhuts the Gate of God's love againſt himſelf, who believes that either God cannot, or will not have mercy on him. If thou beeſt wicked, think on the Publican, ſaith Chryſoſtome; if unclean, conſider the Harlot; if a Man-ſlayer, look on the Thief; Haſt thou ſinned? Repent. Haſt thou ſinned a thouſandtimes? Repent a thouſand times, hold up, and deſpaire not; all ſhall be well: Never ſhall Heaven Gates be kept ſhut, when any true Penitent knocks at them with the hand of Faith.

Obj. But, God may reſerve Anger, upbraid me with my former barrenneſſe; Though I may be ſuffered to ſtand, yet not be regarded; If he forgive me, yet (it may be) he will not forget me.

Reſp. Nay, all will be well in that reſpect too: Read Jer. 31, 18, 19, 20, 33, 34. Hoſ. 14.4. He will not reſerve Anger, but ſo forgive thy ſins, as to remember them no more. Nor will he think the worſe of thee for what thou haſt bin: Was not Paul once a perſecutor, a Blaſphemer, breathing out nothing but threatnings, delighting in nothing more then in the blood of God's Saints and Children? yet being converted by a light from Heaven, God takes him near unto himſelf, appoints him to be a choſen Veſſel to bear his Name, takes him up into the third Heavens, fills him with abundance of Revelations, (teſtimonies of favour to him above the reſt): Call to mind what thou rea…ſt, Luke 15. of the Father's entertaining of his Prodig…ll ſon, upon his return home: No ſooner had he any thoughts of returning, and ſet foot forward, but the Father runs to meet him, he kiſſeth and embraceth him, &c. He gives kiſſes, not ſtripes (ſaith Chryſologus); the force of love ſees no faults. He ſo healeth his Sons wounds, as that he might not leave a ſcarr, p. 442nor a freckle in his face. Remember Mathew the Publican, Peter, Mary Magdalen, with others; and how they have bin entertained, and you muſt be enforced to confeſſe that Chriſt did never ſhew ſo much kindneſſe unto any, as to thoſe who have fell fowleſt, and bin moſt notorious Offenders, upon their Repentance. Nor did their former ſins diſable them from their Callings;Joh. 3.1. Dan. 4.39. Joh. 21.15.John 3:1Dan 4:39John 21:15 Jonah upon his Repentance ſhall be reſtored to his Prophetical function: Nebuchadnezzar to his Kingdome; Peter to his Apostleſhip, &c. Thus whatſoever thou doeſt within the compaſſe of thy Calling, ſhall be accepted, as if thou never hadſt offended. All will be well.

Tell me now, what reſolveſt thou to do? wilt thou paſſe over what thou haſt now heard, as ſlightly as thou haſt paſſed over other Doctrines, and depart as fruitleſſe from this Sermon, as thou haſt done from many? If ſo, I might tell thee, it will not be well: Or if in caſe thou reſolveſt to amend, but art incouraged from what hath now bin delivered, to deferr and put off, becauſe if it be done at laſt, all will be well. Then you muſt farther know, that if it be ſo, that will be all; It will be but well, your Writt will be returned, though not, Non eſt inventus, yet Tardè venit, and that will be uncomfortable; But it is to be feared, that if thou hardeneſt thy heart, to perſiſt in evil, upon a preſumptuous hope of repenting when thou pleaſeſt (as hath bin before declared), thou wilt not find it ſo well in the end: And it will be one day unto thee a Hell in Hell to remember what God hath offered, and how near thou wert to Heaven, but didſt thruſt Salvation from thee, even with both hands (as it were). By how much the greater the mercy of God hath bin towards thee, which thou neglecteſt; by ſo much the ſoarer will vengeance be at the laſt.

Ʋſe 2 Secondly, If, upon bearing fruit of Repentance and new Obedience, All is well, what ever was before; It may direct us in our Carriage and behaviour towards Converted-ones, ſuch as have lived long in ſin, yet reclaimed in the end. Think not the worſe of them, for what they have bin, but judge of them as they are; Object not to David his Adultery, to Manaſſes his Idolatry, to Peter his Apoſtacy, to Mathew his Extortion, to Mary Magdalen her unclean Life; They have Repented, God p. 443hath Forgiven and Forgotten; All is now well. Say thou no more; magnifie God for them; think well, and ſpeak well of them: Thou ſinneſt in doing otherwiſe. A new Life, and a new Courſe, ſhould not be diſgraced with rehearſal of a mans old ſins,2 Cor. 2.7.2 Cor 2:7 2 Cor. 2.6, 7.

Ʋſe 3 Laſtly, It affoardeth ſingular comfort to every true Penitent, ſeeing (whatever hath bin) now All is well betwixt God and Them, Chriſt and Them, Angels and Them the Ordinances and Them, the Creatures and Them; yea, betwixt Them and Themſelves: Should the World, Fleſh, Devil, accuſe (as accuſing they will be ever and anon) for thy former vitious life, and tell thee how thou haſt lived, how thou haſt ſinned, what thou haſt bin; &c. Anſwer, It is true, thus it was, but it is now otherwiſe. Now all is well. Eat thy meat with a chearful heart; Go on comfortably in thy Calling, for God now accepteth of thy Labour. Eccleſ. 9.7Eccl 9:7I ſhall conclude this poynt with Remembring you of the Contract made betwixt Jonathan and David, 1 Sam. 20.20. If the Arrow fall on this ſide of thee, all is well, &c. So if this Admonition, this threatning be on this ſide;2 Sam. 20, 20.2 Sam 20:20 that thou turneſt thy face to it to embrace it, all is well: but if this Arrow, this Admonition be beyond thee, if thou caſt it at thy back, in a contempt or forgetfulneſſe, thy caſe is very ill, as in the next place is to be ſhewed.

And if not, then after that thou ſhall cut it down].Text.

This is the Negative Branch of the Hypothetical Propoſition; And therein we have; Firſt, An Addubitation or Suſpition [If not]; Secondly, A Conceſſion or Reſolution. After that thou ſhalt cut it down.

foreign And if not.]

The Speech is Doubtful and Suſpicious, He hath the Figg-Tree in ſome jealouſie: notwithſtanding another years pains with it and about it, yet it might continue as barren as it had bin the three years before; And yet he will try, what it will do. Hence we gather, That

Barrenneſſe may be found under the best and powerfulleſt means. Doct.

Noah preached to the old World full ſix ſcore years,Gen. 6.3.Gen 6:3 all the while the Ark was a preparing, yet with little profit, for they p. 444continued diſobedient, and are now in Priſon for it, eight Souls onelyonly were ſaved in that Deluge,1 Pet. 3.20.1 Pet 3:20 1 Pet. 3▪19, 20.

Hear what Moſes ſpeaks to Iſrael, Ye have ſeen all that the Lord did before your eyes in the Land of Aegypt unto Pharaoh, and unto all his Servants Deut. 29.2, — 5.Deut 29:2and unto all his Land. The great temptations which thine eyes have ſeen, the ſignes and thoſe great Miracles▪ yet the Lord hath not given you an heart to perceive, and eyes to ſee, and ears to hear unto this Day, Deut. 29.2, — 5. Hear again what God did for his Jewiſh Vineyard, He planted it in a very fruitful Hill, He fenced it, and gathered out the ſtones thereof, and planted it with the choyſeſt Vine, Iſa. 5.4, — 8.Isa 5:4He built a Tower in the midst thereof, and alſo made a VVine preſſe therein &c. Nothing could be done more for it than was done. And what was the Succeſſe? VVhen He looked for Grapes, Behold, wild Grapes, Iſa. 5.4▪ — 8.Rom. 11.2, 3.Rom 11:2Rom 11:3 Wot you not (ſaith the Apoſtle), what the Scripture ſaith of Elias, how he maketh Interceſſion to God againſt Iſrael; ſaying, Lord, they have killed thy Prophets, and Digged down thine Altars; and I am left alone, and they ſeek my life alſo, Rom. 11.2, 3. Eliah was a famous Prophet, and had in account amongſt the Jews, next to Moſes, who had ſuch Power with God as that they ſayd of him, he could Bridle Heaven with his Tongue; yet this mighty and powerful Prophet could not with his preaching, prevail with that ſtubborn and rebellious People; but ten Tribes would revolt from God; Jeroboam's Idols were followed; God's Prophets murthered, His Altars (in deſpight of true Religion) demoliſhed; and not one open Profeſſor to be ſeen in his time; and his own life ſought after; which to preſerve and ſave,1 King. 19.4.1 Kgs 19:4 he is enforced to flye into the Wilderneſſe, as we read, 1 King. 19.4. And conſidering the ill ſucceſſe he had in the diſcharge of his Prophetical function, he ſits under a Juniper Tree and complaines to God of the People's ſtubbornneſſe and rebellion; wiſhing rather to dye, then to live to be ſo hardly uſed by ſuch a People.

The Prophet Eſay, that incomparable Prophet, (to whoſe Elegancies (ſaith one) the rowlings of Demoſthenes do no more anſwer, then the confuſed noyſe of Waters in one age,Revel. 1.4.Rev 1:4 to thoſe ſweet Voyce of Harps in another, mentioned in the Revelation), who was able to make the heart melt in the Body of the moſt p. 445obdurate ſinner, with his Oratory; yet, you may hear him complaining that he had laboured in vain, and ſpent his ſtrength for nought, Iſa. 49.4. His Report would not be believed, Iſa. 49.4, & 53, 1.Isa 49:4Isa 53:1Cap. 53.1. And his Miniſtery (for the moſt part) was ſpent in making the hearts of his People fat against the day of ſlaughter, Iſa. 6.10.Isa 6:10Chap. 6.10.

Jeremiah found no better fruit of his Labours; His Hearers refuſed to receive Inſtruction; They hardned their Faces like a Rock, and refuſed to return, Jer. 5.3, — 6. Cap. 6.29.Jer 5:3Jer. 5.3, — 6. His Bellowes were burnt, his Lungs conſumed, but the Founder melted in vain, for the wicked were not plucked away, Chap. 6.29.

Hear once more, what complaint the Prophet Micha makes, Wo is me, Mich. 7.1.Mic 7:1for I am (ſaith he) as when they have gathered the Summer fruits; as the Grape-gleanings of the Vintage; there is no Cluſter to eat, my Soul deſired the firſt ripe fruit, Mich. 7.1. as who would ſay, I can find ſo ſmall comfort of my Labours, that it is with me, as with one, who after the Vintage is paſt, ſeeks for a Cluſter of Grapes to eat, but can find none; So, after all my Preaching, my Soul deſireth to find ſome godly man, which would have bin to me no leſſe pleaſing, then the firſt ripe Grape to the Palate; but there is none to be found.

But, Was it not better with the Miniſters of the New Teſtament, then with thoſe of the Old? If we examine the matter,Math. 3.5.Matt 3:5 we ſhall find it little or nothing amended; John the Baptiſt (who was indeed greater then any Prophet, and was for Spirit and Power a ſecond Eliah), he had a multitude of followers, Jeruſalem, and all Judea, and all the Regions round about Jordan followed after him, Math. 3.5. and yet few or none received his Teſtimony, John 3.32. And what Iſaiah foretold,Joh. 3.32.John 3:32 Iſa. 53.1. the Servants of Chriſt (who were ſent out by him to Preach the Goſpel) found moſt true; ſo that they weſe put to the Application of that Exclamation, which the Prophet before them had made; Lord, Who hath believed our Report, Rom. 10.16.Rom 10:16Rom. 10.16. for all that God ſent, and his Servants preached, and the People heard, yet all obeyed not the Goſpel; Nay, the leaſt part of all, ſo that it might be queſtioned Who did? And yet we need not wonder that the Miniſtery of Chriſt's Servants under the Goſpel ſped no better; when Chriſt himſelf, the chief Doctor of the p. 446Church (who ſpake as never man ſpake,) laments the hard-heartedneſſe of his Auditory,Joh. 7.46. Mat. 11.20 Luk. 19.41, 42.John 7:46Matt 11:20Luke 19:41Luke 19:42 as we find he did (more then once), Math. 11.20. Luk. 19.42, 43. He had preached many Sermons unto them, and wrought many Miracles amongſt them; but the moſt that heard the one, and ſaw the other, accounted his Preaching no other then Sedition, and his Miracles conjuring: But enough hath been ſaid for the Proof of the Poynt; Now, let me give you ſome Reaſon for it.

Firſt, Means are but means; So called, for that they hold a middle place between the Cauſes Efficient and Finall; ſerving, the one for the furthering and obtaining of the other: Much indeed is aſcribed to the Word, and other means of our Salvation, as Jer. 23.29. Pſal. 19.7. Rom. 1.16. 1 Cor. 4.15. Heb 4.12. but it may not be imagined,Jer. 23.29. Pſal. 19.7. Rom▪ 1.16 1 Cor. 4.15. H…b. 4.12.Jer 23:29Ps 19:7Rom 1:161 Cor 4:15 that theſe means have that virtue inherent in them, which proceeds from them, (as there is in the fire, to warm us; or in food, to nouriſh us; or in a medicinable herb, to heal us; or in the Seed, to bring forth Fruit.) The Miniſtry of the Word is as a Tool, or voluntary Inſtrument, which God is pleaſed to uſe in the work of our Converſion, that can do nothing without the hand that moves it, the Spirit of God going along with it, (which is an Aſſiſtant to it, but not included in it) Iſa. 48.17. That water of Jealouſy which we read of,Iſa. 48.17. Num. 5.14. Act. 5.15. & 19.12.Isa 48:17Num 5:14Acts 5:15Acts 19:12 had not that power of it ſelf to diſtinguiſh betwixt the chaſt and unchaſt Wife; nor did the Shadow of St. Peter; nor the Handkerchief from St. Paul's body, differ from other mens ſhadows, nor from other Linnen of the ſame kind, but onelyonly in that virtue of healing, which God for a time did give; ſo the power of the means to convert and fructify, lyeth not in the excellency of the Teacher, nor in the Word it ſelf; but in the Spirit of God onelyonly, which worketh by theſe means: As in ſowing Seed, be the Husbandman never ſo skilful, or laborious, the ground never ſo rich and fertile;1 Cor. 15.38. Gen. 26.12 2 Cor. 10.4. 2 King. 2.14.1 Cor 15:38Gen 26:122 Cor 10:42 Kgs 2:14 yet it is God that giveth to every Seed its own body, 1 Cor. 15.38. No Cropp can be without his bleſſing; It is through God that the weapons of our warfare are mighty, 2 Cor. 10.4. What can Elijah's Cloak do if the God of Elijah be abſent?

Reaſ. 2 Secondly, It is not God's good Will and pleaſure that the ſucceſſe ſhould ever be anſwerable to the means; for fear that we p. 447ſhould aſcribe too much to means, and too little to Him (which we are too too apt to do). Hence it is, that he oftentimes makes choyce of weak means, to effect great matters; as when Gideon went againſt the Midianites with an Army of two and thirty thouſand,Judg. 7.2.Judg 7:2 God tells him, that the People were too many for him to give the Midianites into their hands, leſt Iſrael vaunt themſelves againſt him, ſaying, Mine own hand hath ſaved me, Judg. 7.2, Thus, in taking of Jericho, it muſt be by the blaſt of Trumpets made of Ratns horn, Joſh. 6.3,Joſh. 6.3, 5.Josh 6:3Josh 6:5 5. Divers Inſtances might be brought of this.

And, as he maketh choyce of weak means, ſo he giveth many times the greateſt Bleſſing to the weakeſt and unlikelieſt means: Twelve baskets full of fragments ſhall remain, after the feeding of five thouſand, with five Loavs and two Fiſhes, Mat. 14.17,Mat. 14.17, 21. Mat. 15.34, 37, 38. Joſh. 23.8.Matt 14:17Matt 14:21Matt 15:34Matt 15:37Matt 15:38Josh 23:8 21. And but ſeven Baskets full ſhall remain after the feeding of four thouſand with ſeven Leavs and more Fiſhes, mat. 15.34, 37, 38. Where there was leſſe Company, and more Food, there is the leſſe remainder. Joſhua could ſay to Iſrael, what Moſes could not, Cleave unto the Lord your God, as you have unto this day, Joſh. 23.8. Under Moſes Government, that People was a rebellious People, and forſook the Lord that made them, and had done much for them: and yet in Joſhua's dayes (who was farr inferiour in gifts to Moſes,) they were obedient; ſo that his Government was bleſſed above the Government of Moſes. Nor do we read, that Chriſt ever converted ſo many by his three years Miniſtry,Act. 2.41. & 4.4.Acts 2:41Acts 4:4 as St. Peter did by two Sermons Act. 4.4. That preaching which is moſt contemptible in the world, hath been uſually found to be moſt profitable and ſucceſſefull, 1 Cor. 1.4.1 Cor. 1.4.1 Cor 1:4

There is a Story which is pertinent to the buſineſſe, 1 Sam. 30.11. David in the purſuit of the Amalekites, 1 Sam. 30.11.1 Sam 30:11where he had no kind of Intelligence, nor no ground to ſettle a conjecture upon, which way he muſt puſue them, (yet purſue them he muſt;) in the way, he finds a poor young fellow, a famiſhed ſick man, one that was derelicted of his Maſter, and left for dead in the march; and, by the means and conduct of this Wretch, David recovers the Enemy, recovers the Spoyle, and the Love of his People, and his own honour; So in the Miniſtry. And it p. 448is God's good pleaſure that it ſhould be thus, that He may eſpecially be looked unto,2 Cor. 4.7.2 Cor 4:7 2 Cor. 4.7. So much weakneſſe ſhall appear in the Inſtruments, as that their ſtrength ſhall not be thought their own.

Reaſ. 3 Thirdly, There is utterly a fault amongſt our ſelvs, (as the Apoſtle ſpeaks in another Caſe),1 Cor. 6.7. Mat. 23.37. Joh. 5.40.1 Cor 6:7Matt 23:37John 5:40 I would, ſaith Chriſt, and you would not, Mat. 23.37. You will not come unto me that you might believe, Joh. 5.40. Man's wilfulneſſe is a cauſe of his Unbelief and Barrenneſſe, under the means; And this we may affirm (without any danger of falling into Popery): For three things there are, that concur in a Sinner's Coverſion; Firſt, the Word perſwading: Secondly, God's Spirit prevailing: Thirdly, the Will of Man conſenting. Now, God works not upon us as upon ſtocks and ſtones, but as upon reaſonable Creatures; and if we would be ſaved, we muſt co-work with God in the work of our Salvation: We muſt hear, read, confer, reſort unto the Church, &c. and do what lyes in us, that the means may become profitable; For He that made us without our ſelves, will not ſave us without our ſelves.Aug. The Father begets a Child without the Will of the Child, (for then it was not, and it had none); But when the Child is born, he cannot bring it up to any Art or Science againſt his Will: So we are created without our ſelves, but not regenerated without our ſelves. Now, herein we are wanting; we do not what lyes in us, that the means may be profitable, we are wanting in our Attendance, Preparation, &c. we come not at all,1 Pet. 2.1, 21 Pet 2:11 Pet 2:2 or with prejudicate opinions when we do come; or elſe bring Malice, Guile, Hypocriſy, in our hearts, and regard not what is ſaid: Were we not wanting to our ſelves in uſing of the means, God would not be wanting unto Us in bleſſing our endeavours; for, though we merit not from God in that we do, nor can challenge any thing from Him as due debt, for our beſt performance, yet God would not leave Himſelf without witneſs, did we our beſt endeavours to profit by the means.

Uſe 1 Wherefore, See that we reſt not in the means, be they never ſo good or excellent:Judg. 17.19.Judg 17:19 I know the Lord will do me good (ſaid Micah), ſeeing I have a Levite to my Prieſt, Judg. 17.19. As if that muſt of neceſſity follow; So ſay ſome, We have got amongſt us p. 449a learned man, a powerfull Preacher; now we ſhall profit, and get good by ſuch a man's Miniſtry.1 Sam: 16.6. But God ſeeth not as Man ſeeth, (as God told Samuel,) who being ſent to anoint one of the Sons of Iſhai …o be King, (without any more paaticular Inſtruction,) and Eliab being preſented, Surely (ſaid Samuel, noting the goodlineſſe of his Perſon) this is the Lord's anointed. But look not on his countenance, nor the heighth of his ſtature (ſaith God), for I have refuſed him; and David, in appearance leſſe likely to be choſen, was the man, 1 Sam. 16.6. It is indeed a mercy to enjoy the outward means of profiting; And the better and abler the means are, the greater ought the Bleſſing to be eſteemed, (for ordinarily, in courſe of Nature, the beſt food yields beſt nouriſhment, and breeds beſt blood;) but yet we may not reſt in this. There is a ſtaff of Bread, Lev. 26.25 Mat. 4.4.Lev 26:25Matt 4:4Levit. 26.25. which is the Word of God, Mat. 4.4. And ſo, the Word it ſelf hath a ſtaff too, which is God's Spirit; if that be wanting, no man living can live or profit by it. Be the Preacher never ſo excellent, or his gifts never ſo rare, were he one of a thouſand (as Job ſpeaks), or as prompt a Scribe in the Law as ever Ezra was;Job 33.23. Ezr. 7.6. 1 Cor. 13.2Job 33:23Ezra 7:61 Cor 13:2 were his Learning never ſo profound, that he knew all ſecrets, and all knowledge which the World can afford; or were he as mighty and well-inſtructed in the Scriptures as ever was Apollo; Act. 18.24Acts 18:24be he that good Scribe, well taught unto the Kingdome of Heaven, able to bring forth of his Treaſure, at all times, things both new and old; Mat, 13.25or be he endued with never ſo good dexterity in opening and dividing the word aright, 2 Tim. 2.15. 1 Cor. 13.1 2 Tim. 4.2. Niſi D…us in …riori g…at…â m… …2 Tim 2:151 Cor 13:12 Tim 4:2like a good Workman that needeth not to be aſhamed; yea, though he could ſpeak with the tongue of men and Angels, and were inſtant in his labours, preaching both in ſeaſon and out of ſeaſon, upon occaſions offered: Nay, if Chriſt himſelf ſhould be again upon the Earth, and preach in our Temples every Sabbath day; ſhould he heal the diſeaſed; reſtore the blind to ſight; caſt out Devils; turn Water into Wi…e; feed thouſands with a few Loavs and Fiſhes; work as many wonders in our ſight and preſence, as ever he did whilſt he wa… upon the Earth; All this would be nothing; no good fru… could be expected without the operation of God's bleſſed Spi… Cain heard God, Judas heard Christ, often: But what were theſe the better for what they heard?

p. 450It is in the Miniſtry of the Word, as it is in the Procreation of Children; though the natural means thereof be by ordinary Generation, yet all Man's endeavour is in vain, unleſſe the Lord be pleaſed, by his Almighty power, to faſhion us, and give us a form,Pſal. 139.12, 16.Ps 139:12Ps 139:16 and cover all our Members in our Mother's womb; and in that Embrio to infuſe a Soul. And how often doth he deny Children to ſome of ſound complexion, ſtrong conſtitution; and giveth them to others, farr more unlikely: So, though the Miniſters of the Word be our ſpiritual Fathers to beget us in Chriſt Jeſus,1 Cor. 4.151 Cor 4:15 through the Goſpel, by the Seed, by which we are begotten; yet all the Fruit of our Miniſtry is his Gift; and he is pleaſed to make the Miniſtry of ſome one, of very weak parts and abilities, more availeable for this end (many times), than the pains and labours of men more deep and eminent. It is plain and ſimple preaching (as the World terms it,) that makes men wiſe unto Salvation: 1 Cor. 1.1 Cor 1Not ſo much Doctorly preaching, as Doctrinall preaching, that converts Souls to God.

Let us beware (then) that we aſcribe not that to the Inſtrument, which is onelyonly proper to the Efficient; 1 Cor. 3.5. Nullus Doctor est Dator boni quod docurit. Bern. 1 Pet. 5.10.1 Cor 3:51 Pet 5:10that to the Miniſter, which is onelyonly due to the Lord. The Preacher is ſaid to be the Minister of Grace, 1 Cor. 3.5. but he is not ſaid to be the Giver of Grace; We may be Doctores Gratiae, but not Datores: That a is Prerogative which God hath reſerved to Himſelf, 1 Pet. 5.10. We are but as Inſtruments in the hand of God; it is he that ſtriketh the ſtroak, and worketh the effect, making our Labours effectual in the hearts of our Hearers.

The means are to be uſed by us, but let them not be ſet above their place,Robinſ. …. Eſſays Obſ. 25. p. 246. nor beneath their place: To abuſe the means, argues Want of Wiſdome, or of Conſcience. To neglect them, argues either Deſperateneſſe (as when a man is without hope of getting good by them) or Preſumption (as when he expects good without them), or Sloath (when he will not trouble himſelf about them); with all which, Ʋnthankfulneſſe to the Lord is joyned, who provides them as helps againſt our Infirmities, but we will none: And to contemn the means which we have, ſo as to long and luſt after ſuch as we have not, argues prophane ſawcineſſe; As the Iſraelites did in the Wilderneſſe, in loathing p. 451Manua, and luſting after Fleſh; and the Jews, in deſpiſing Chriſt's Miracles upon Earth, and deſiring to ſee a Sign from Heaven of him: And Dives, Mat. 16.Matt 16in deſiring to ſend one from the dead, to teach his Brethren, when they had Moſes and the Prophets with them; (All which is joyned with great Unthankfulneſſe to God, who hath graciouſly provided the means to help our Infirmities). But to ſet the means above their place, and to truſt to the means, is Idolatry, which is a Sin that provokes God more than either of the other: See therefore, that in the Uſe of the means, we be neither farther from them, nor neerer to them, than is fitting.

Uſe 2 Secondly, Let this be for a Caveat or Caution to us, that we judge not of a Miniſter's Calling or Faithfulneſſe, by the ſucceſſe of his labours; Seeing (as you have heard), the Word may be ſincerely taught, where it is unprofitably or unfruitfully received, 2 Cor. 4.4. Muſculus, in one place of his Comments,2 Cor. 4.4.2 Cor 4:4 having ſaid, that no places were more prophane and irreligious than thoſe, where the Goſpel was moſt abundantly preached;Contzen. a Jeſuite layes hold upon it, and preſently cryes, Hi ſunt Evangelici Doctores, See the fruit of Goſpel-preaching! Many are of his mind, who ſeeing ſo little fruit of Preaching in many places, cry out of the Goſpel, and Miniſters thereof: But God hath given his Prophets a Charge and Commiſſion, to preach to that People whom he hath before hand told them would not hear them,Jer. 7.27. Ezek. 2.3, 4, 7.Jer 7:27Ezek 2:3Ezek 2:4Ezek 2:7 Jer. 7.27. Ezek. 2.3, 4, 7. Nor is it their Caſe alone, but the Lot of the deareſt of God's Servants (as before hath been ſhewed). It was obſerved of Mr. Greenham (a painful and zealous Preacher of the Goſpel), that, albeit he were very induſtrious in his Calling, yet his People ſtill remained ignorant; and that he had Paſtures green, but Sheep full Lean, (as one ſaith of him).

Let us lay the blame where it ſhould be laid, which is not ever in the Miniſter, but in the Unfitneſſe and Indiſpoſition of the Hearer. The Potion that was prepared for the cure of a Patient, may be ſo far from doing of him good, as that it may haſten his end through his own Indiſpoſedneſſe, but then the Phyſitian is not to be blamed for it: For (as it hath been ſaid of old) three things there are, materially conſiderable in every cure; Firſt the p. 452Diſeaſe: Secondly, The Phyſitian: Thirdly, The Patient. When any two of theſe joyn they have the Victory, the third cannot prevaile; If the Phyſitian and the Diſeaſe joyn, (as ſometimes it happens that the cure is miſtaken, and the very Medicine advanceth the Malady,) then down goes the Patient: If the Patient and the Diſeaſe joyn (which uſually falls out), ſo that the Patient will not be ruled not ordered, then down goes the Phyſitian; he is diſcredited, though he cannot help it. But if the Phyſitian and the Patient joyn; the one preſcribing aright, and the other following his directions; down goes the Diſeaſe, the Patient recovers: Sin is the Sickneſſe of the Soul, whereof every man is a Patient; God is the Phyſitian, who heals us by the hands of his Miniſters; Now if the Phyſitian, for the Patient's frowardneſſe and obſtinacy, joyn with the Diſeaſe, juſtly puniſhing Sin with Sin (as he often doth), then the Soul is loſt: If the Patient joyns with his Diſeaſe, The Sinner makes much of his Sin, and will not forgo it, nor follow the Rules preſcribed for the mortifying and ſubduing of it; here the Phyſitian is diſcredited, not becauſe the Phyſitian is unskilfull, but the Patient wilful: But if the Phyſitian and the Patient joyn; If Chriſt preach, and Mary repents; If Chriſt promiſeth, and the Sinner believes, then out goes the Diſeaſe, though it were as ſtrong as ſeven Divels; ſo that much lyes in the Patient. If we take our Sin's part againſt God and his Word, we periſh; If we take God's part againſt our Sins, we are ſaved. Thus, if the means prevail not, the defect is neither in God, nor in his Word, nor Spirit, nor Miniſter; but in thoſe, who oppoſe and will not be reclaimed. That a man cannot write in Water, is not for want of skill in a Pen-man, but in the Unfitneſſe and Indiſpoſition of that Element: Lay the fault (then) where it ſhould be layd; Thy heart is rotten (like a fear block), and will not endure the Engraver's or Carver's Tool. The Spirit of God may ſay, and God's Miniſters may ſay,2 Cor. 6.122 Cor 6:12 with the Apoſtle, 2 Cor. 6.12. Thou haſt not been straintned in me, but thou haſt been ſtraitned in thy own bowels; I have not been wanting unto thee, thou haſt been wanting to thine own Soul: It is poſſible for a man to have a goood Game dealt him, yet he may loſe it by his own bad play, as many of you too well know.

p. 453But hath not God promiſed good ſucceſſe to the Labours of his Servants; to give a bleſſing to his own Ordinance? Object. Jer. 23.22. & 55.9, 11.Jer 23:22Jer 23:55Jer 23:9Jer 23:11Jer. 23.22. Had they ſtood in my Counſell, they ſhould have turned the People from their evill way: So 55.9, 11. Beſides, Chriſt hath promiſed his preſence, and the Spirit's Aſſiſtance, to work with us in the faithful diſcharge of our Miniſtry,Mat. 28.20.Matt 28:20 Math. 28.20.

All this is true, and yet the Poynt delivered ſtands firm; Reſp. For firſt, the Word preached ſhall never return in vain, but do that for which it was ſent; but it is not alwaies ſent to convert, but ſometimes to harden,Iſa. 6.9. Mat. 13.14. 2 Cor. 2.16 Heb. 4.12.Isa 6:9Matt 13:142 Cor 2:16Heb 4:12 Iſa. 6.9. Math. 13.14. The Goſpel hath a double Savour with it, a Savour of Life, and a Savour of Death; A double Edge with it; it cuts both waies; it kills Corruption, or ſlayes the Soul: There is both Thunder and Lightning in it, it will break or blaſt: Like the beams of the Sun, it ripens that which hangs, but it withers that which falls; Wax it melts, Clay it hardens; and it is one and the ſame power that melts one, and hardens the other.

Secondly, Albeit the labour and pains of faithfull Miniſters may be unprofitable to ſome, yet not to all; onelyonly to ſuch as are lost, (as the Apoſtle ſpeaks, 2 Cor. 4.4.2 Cor. 4.4. Act. 13.48.2 Cor 4:4Acts 13:48) To them that are elected, it is profitable, (as Acts 13.48.) and that one way or other. Iſay his Miniſtry wrought nothing, in the Multitude, but blindneſſe and obſtinacy; yet,Iſa. 6.13. Rom. 10.16. Act. 17.4. & 13.48. 1 Cor. 3.6, 10.Isa 6:13Rom 10:16Acts 17:4Acts 13:481 Cor 3:61 Cor 3:10 there was a Tenth that ſhould return, Iſa. 6.13. And the like upon the Apoſtles Preaching; All believe not, Rom. 10.16. yet ſome did, Act. 17.4. & 13.48. And thus Chriſt makes good his Promiſe, He will be with his to the end of the World; to bleſſe their labours to ſome or other, and one way or other; either for Converſion, or Confirmation, 1 Cor. 3.6, 10. And whoſe Miniſtry is not, in one kind or other, effectual, may queſtion their ſending, or fidelity in diſpenſing.

Uſe 3 Let both Miniſters and People be hence exhorted and perſwaded, in uſing of the means, to ſeek to God for a Bleſſing upon the means; I will hear the Heavens (ſaith God),Hoſ. 2.21.Hos 2:21 and the Heavens ſhall hear the Earth, and the Earth Jezreel. The Earth is the means to bring forth fruit to us, the Heavens to make the Earth fruitful by their Influences; but yet they muſt be Petitioners to p. 454God, before they can exerciſe that vertue God hath given them, for the helping of the Earth:1 Cor. 3.6.1 Cor 3:6 So is it in this Caſe; Paul may plant, and Apollo may water, but it is onelyonly God that muſt give the encreaſe, for which he will be ſought unto, both by Heaven and Earth, People and Paſtor. It was not for nothing that Chriſt, being to ſend forth his Diſciples, ſpent a whole Night in Prayer. Luk. 6.12.Luk. 6.12.Luke 6:12 It was for God's Bleſſing to go along with their Miniſtry, without which it could not be effectual to Converſion: As in ſayling, the hand muſt be to the Stern, and the eye to the Starr; ſo in Preaching and in Hearing, uſe the means, but withall, look up to God for a Bleſſing on the means. Whatſoever ſtep we ſet forward upon Jacob's Ladder (which conducteth our Souls to bliſſe),Gen. 28.12, 13. Aug. Serm. de Temp. Pro. 2.3, 5.Gen 28:12Gen 28:13Prov 2:3Prov 2:5 ſtill Dominus ſuper ſcalam (as St. Austin ſpeaks) remember, The Lord is above the Ladder; above all means whatever; let Him be ſought unto. If thou cryeſt after Knowledge (ſaith Solomon) and lifteſt up thy Voyce, that is, prayeſt earneſtly and heartily for Ʋnderſtanding, then thou ſhalt underſtand the fear of the Lord, and find the Knowledge of God, Prov. 2.3.5.

Uſe 4 And for us that are Miniſters; If in caſe we ſee little Fruit of all our pains and labours, taken with a People, we ſhould not be too much diſcouraged. Melancthon, when he was a young man, and being himſelf newly converted, thought it impoſſible for his Hearers to withſtand the evidence of the Goſpel; but after he had been a Preacher awhile, ('tis ſaid of him, that) he complayned. Old Adam was too hard for Young Melancthon: It is true,1 Cor. 9, 10.1 Cor 9:10 Every one that ſowes, ſowes in hope; and he that plants plants in hope; gladly would they eat of the labour of their hands, but if in caſe they do not; yet they may not faint, nor give over their Calling: Let every faithfull Miniſter do his endeavour, and leave the ſucceſs to God; Not forgetting,

Firſt, That although we have Virtutem vocis, yet God reſerves un…o himſelf Vocem virtutis; we may ſpeak unto the Ear, but it is God that ſpeaks unto the heart; Teach we may, Give we cannot: If Rachel be barren, Jacob is not God to give her Children; Gen. 30.2.Gen 30:2Where God hath ſhut up the Womb, and made barren, it is not in Man to make fruitfull.

p. 455Secondly, There is Cura Officii and Cura Eventús, the former belongs to us, and not (ſo much) the latter; as that Parable ſhews, Mark. 4.26, 27.Mark 4.26, 27. Auguſt. Iſa. 49.4. 2 Cor. 2.15.Mark 4:26Mark 4:27Isa 49:42 Cor 2:15 Whether our People profit by us or not, we ſhall have our Fee; (As the Barber hath, who waſheth a Black more). Though Iſrael be not gathered, yet we ſhall be glorious, Iſa. 49.4. and be a ſweet Savour unto God in them that periſh, (though our pains be not ſavoury unto them,) as well as unto them that are ſaved, 2 Cor. 2.15.

Thirdly, Let what hath been delivered a little ſtay our hearts; It is not our caſe alone, but the caſe of God's beſt Servants; which of God's Prophets have not deplored the barrenneſſe of their Miniſtry? It is ſome comfort, to have fellows in this miſery.

Uſe 5 And laſtly, A word of Comfort to thoſe that do profit by the means, and get ſome good by our Miniſtry: Theſe have great cauſe to fall down and worſhip with that Convert, 1 Cor. 14.25. for you have heard, that it is not every ones portion;1 Cor. 24.25. Mat. 11.27Matt 11:27 Lord I thank thee (ſaith our Saviour) that thou haſt hid theſe things from the wiſe and prudent of the World, and revealed them unto Babes, Mat. 11.25. Say ſo in thy own behalf; Lord, I bleſſe thee for the means, but more for bleſſing the means to me; I bleſſe God for that man, but more, for that I have got good by that man; I admire the gifts of the man, but more the gifts of thy Grace, wrought in me by the means of the man; glad I am that ever I heard him, but more glad that I have heard God ſpe…king in him. Thus give God the Praiſe, who hath bleſſed the means unto thee; and take it as a pledge of God's everlaſting Love, Jer. 31.3. Act. 13.48. The Reſolution followes.Jer. 31.3. Act. 13.48. Text.Jer 31:3Acts 13:48

Then after that, thou ſhalt cut it down.]

That is, after I have dunged it, and beſtowed my pains about it, if then it remain barren and fruitleſſe, I will ſpeak no more for it, but ſhall give way to the ſtroak of Vengeance, and be ready to execute thy Command.

[Then after that], foreign in futurum; The time is not definitely ſet down; he doth not ſay, ſo ſoon as the year is ended, nor immediately upon the exſpitation of that term of time, it ſhall be felled; but after that; no way haſtening of the Execution.

p. 456The Lawyer hath a Rule, that Laws of Grace and Favour, are to be extended as large as may be; but odious Laws (as they ſpeak) are to be ſtraightned, and confined within the narroweſt bounds of Interpretation; And it may be made good uſe of, in Divinity. Theſe Articles and Conditions are drawen up by the Dreſſer, with all favour to the Figg-Tree, and may be expounded in the largeſt ſenſe that they can bear. But being a Parable, we will not preſſe them too far: this onelyonly we may note from hence,

The Dreſſer's of God's Vineyard ſhould be inclined to Acts of Mercy, Doct. and not too forward in provoaking God to Acts of Justice.

To the Acts of Mercy we ſhould importune him with ſtrong prayers and cryes; But, to the Acts of Juſtice, ſhould we inſtigate and provoke him, Who were able to ſtand before him?

This was Jonah's fault, he was very much grieved, that Ninevie ſhould be ſpared; his reputation (he conceived) lay upon the deſtruction of it, for that he had ſpoken it definitely, in the name of the Lord; Yet forty Dayes and Ninevie ſhall be deſtroyed; and now that the City ſtood in Majeſty,Jon. 3.4, & 4, 1.Jonah 3:4Jonah 4:1 as before, untouched; and that the People therein were ſpared (forty Dayes being expired), he might be eſteemed for no other, then a falſe and lying Prophet: This was that which vexed and grieved him; All this while he rann on a wrong ground, exacting overmuch the Rigour of the Letter, in his preaching; forgetting, that incluſively, this condition was to be underſtood; Ninevie ſhould be deſtroyed, [unleſſe they repented]: for this his prepoſterous zeal, God himſelf reproves him, and convinceth him of his raſhneſſe,Verſe 7.8. by the ſmiting of the Gourd, which he took great delight in, and was much grieved for; Thou haſt had pitty (ſaith God) on the Gourd, for the which thou haſt neither laboured nor made it grow, Verſe 10.11.which came up in a night, and periſhed in a night; and ſhould not I ſpare Ninevie that great City, wherein are ſixſcore thouſand Perſons, that cannot diſcern betwixt their right hand and their left? Jon. 4.10, 11. As if he ſhould have ſaid, All theſe are better then that ſenſeleſſe plant of the Earth; they are the work of my hands, and have coſt me much time and regard, p. 457and ſuch as require much time and leiſure for their perfection; bethink thy ſelf therefore, how juſt reaſon I have to be angry at thy unmercifulneſſe, which art angry at my patience and forbearance?

And this was the fault of James and John in making that fiery motion to Chriſt againſt the Samaritans: Lord, wilt thou that we Command fire to come down from Heaven, and conſume them, Luke 9.54, 55. Enlightned.Luke 9:54Luke 9:55as Elias did, Luke 9.54? As if they ſhould have ſaid, We have a Precedent for it, it is a Book caſe, Elias did ſo, let us do the like; theſe men deſerve it, as well as thoſe with whom he had to do, for this their baſe diſcourteſie, in not entertaining thee: Our Saviour ſharply reproves them, for that their furious motion, You know not (ſaith he) of what Spirit ye are, verſe 55. As if he ſhould have ſaid,Verſe 55. You do not well conſider from what ſpirit this ſo uncharitable a motion comes; It is not from the ſpirit of meekneſſe (which would beſt become you), but from a fiery and furious Spirit, which thus tranſporteth you: Elias was a Miniſter of Indignation, you of Conſolation; he had a Legal Spirit, you an Evangelical, The Spirit of the Law required Severity, the Spirit of the Goſpel requires meekneſſe and Mercy, and the Spirit of the Law Suites not with the lenity of the Goſpel.

He gives the Reaſon, Reaſ. Verſe 56.for the Son of Man is not come to deſtroy mens lives, but to ſave them, verſe 56. And Elias is no ſit Pattern for you to follow, who are my Diſciples; I am your Maſter, learn by my example, to ſeek after the Salvation and Preſervation of men, rather then their deſtruction.

Wherefore, Uſe. let all Faithful Chriſtians (eſpecially the Miniſters of the Goſpel) follow no other Preſident: This is the Leſſon that Chriſt hath ſet us to learn of him,Math. 11.29.Matt 11:29 to be meek and humble, pittifull and mercifull. If we look into thoſe ſacred Acts of his, thoſe miracles and wonders which he did; You ſhall find them all to be Beneficial, or no way hurtful or deſtructive to the life of man. The moſt terrible wonders that our Saviour did whilſt he was upon the Earth, were thoſe two; The blaſting of the barren Figg-Tree, Math. 21.29. Math. 8.30, 31.Matt 21:29Matt 8:30Matt 8:31and the drowning of the herd of Swine in the Lake; but neither of theſe were any way prejudicial to the Perſon, or life of Man, Woman, or Child; the former being but Symbolical, not done in any ſpleen to the Tree, but a p. 458Real Embleme of his ſeverity to the unfruitful; The latter being only Permiſſive; It was the Devils doing, Chriſt only gave way to thoſe evil Spirits (which ſeek the deſtruction both of Man and Beaſt) upon their earneſt ſuit, (being caſt out of Man) to enter into the Swine, and to this end was their ſuite granted that thoſe Gardarens might take notice from what a multitude of Devils they were delivered; and how eaſie it had bin for the ſame Power, to have allowed thoſe Spirits to have ſeized upon their Perſons, as well as upon their Swine. Still Chriſt made good that Style of his,Job 7.20.Job 7:20 The Preſerver of men: To Man he was evermore moſt favourable, and indulgent, inſomuch that when one of his Enemies, who came to apprehend him, loſt but an Ear in that ill quarrel, he reſtored it again unto him, albeit he came to take away his Life. Some indeed, Chriſt did correct and ſcourge,Luke 22.51. Joh. 2.15.Luke 22:51John 2:15 as we read, John 2.15. But whom did he ſlay or kill?

This ſaving and beneficent diſpoſition that was in Chriſt, we ought to imitate; the more we can help to ſave, the more like we are to Him that came to ſave all;B. B. Hall. Con. in Nov. Teſt. the more deſtructive we are, the more we reſemble him who is Abaddon, a Murtherer from the beginning. It becomes not the mouth of a Miniſter of the Goſpel to be breathing out little elſe then Fire and Sword, pitcht Fields, Sieges, and ſlaughter of Brethren; We are Shepheards to feed, and preſerve as much as may be; not Roaring Lyons, nor Hungry Bears to rend and tear in pieces; we ſhould incline rather to mercy, then to Juſtice; if we err, it is ſafeſt to err on that hand.

It is obſerved by ſome, (and that, not impertinently, nor unprofitably), how that Amen under the Law was anſwered to the Curſes, Hugo. Card. Deut. 27.15,—26.Deut 27:15but not to the Bleſſings; as we read, Deut. 27.15,—26. Every particular Curſe muſt have a ſeveral Amen: But in the next Chapter, where the Bleſſings follow, there is no Amen affixed, nor commanded to be affixed to them, Deut, 28.2,— 12. But it is otherwiſe in the Goſpel;Deut. 28.2. — 12.Deut 28:2 To the Bleſſings there is an Amen, but not to the Curſes. If any man love not the Lord Jeſus, let him be Anathema Maranatha (ſaith the Apoſtle, 1 Cor. 16.22.) A fearful Curſe, but there is no Amen to that: Grace be with all them that love the Lord Jeſus in ſincerity, 1 Cor. 16.22. Eph. 6.24.1 Cor 16:22Eph 6:24Epheſ. 6.24. p. 459there is Amen to that; and thence we may inferr, that that Spirit which was ſutable to the time of the Law, ſuits not ſo well with the times of the Goſpel. I ſhall leave this note to your own private meditations, and now proceed with the Sentence.

Thou ſhalt cut it down.]

We ſhall take leave to make ſome little ſtop,Text. and pawſe a while upon the manner of Speech; it implying ſomewhat that may be uſeful for us. Bernard upon the Canticles hath this paſſage, Ligatum habent ſancti Deum, ut non puniat, Bern. in Cant. Ser. 30.niſi permiſerint ipſi. The Saints of God have him ſo bound, that he cannot puniſh without their permiſſion and leave: And ſo it ſeems by this manner of ſpeaking which the Dreſſer uſeth, Then after that thou [ſhalt] do it: as if till then he ſhould not; He would ſtay his hand a while longer, but in caſe that Tree ſhould continue barren, after further pains had bin beſtowed on it, he would then contentedly give way to the ſtroak of Juſtice. You ſee then,

By fervent prayer God is ſo …ver powred, as that he cannot preſently destroy. Doct. The Prayers of God's Servants are as bands wherewith his hands are tyed that he cannot ſmite.

And ſo much the Scripture intimates, Iſa. 64.7. There is none that calleth upon thy Name, Iſa. 64.7. Quaſi manu factâ Deum ambiunt orantes. Tertul. Apol. Gen. 19.22, & 32, 26.Isa 64:7Gen 19:22Gen 32:26that ſtirreth up himſelf to take hold Thee. By zealous prayer the Saints are ſaid to take hold on God; they manycle (as it were) his hands, lay hold on the Axe, and will not ſuffer him to ſtrike; ſo that he cannot do any thing, till they let go. As the Angel ſayd to Lot, I cannot do any thing till thou art gone, Gen. 19.22. So, Gen. 32.26. &c. Let me go (ſaith God to Jacob). Behold, the great God petitioning to ſinful man (ſaith Gregory,) and that which is yet more, Man denying the great God's Petition; I will not let thee go (ſaith Jacob:) he holds him faſt, and gives not over, till he had what he ſought. The like we find in Exod. 32.10. Let me alone (ſaith God to Moſes). Why Lord, Who lets thee?Exod. 32.10.Exod 32:10 My hands are tyed from executing wrath, whilſt thy hands, Moſes, are up for mercy; His prayers were as it were bands to tye God's hands, ſo that he could not ſtrike. O infinite goodneſſe, of the invincible God, to ſuffer himſelf to be as conquered, by the zealous and fervent prayers of his poor Servants.