The Figless Fig Tree, Text (2 of 12)

The Figless Fig Tree · Text (2 of 12)

p. 44A Figg-Tree planted in his Vineyard. Text.]

A Vineyard He had, that was his Inheritance in general; and a Figg-tree of note thereon growing which was his, His after a more peculiar manner.

By this Vineyard, we are not to underſtand any terreſtrial Poſſeſſion, ſuch a one as Noah planted, Gen. 9.20 and Nabal poſſeſſed, 1 Kings 21.1. but Vineam Intelligibilem, an Intellectual Myſtical Celeſtial Vineyard, Doct. Pſal. 80.8, 9, 15. Cant. 8.11, 12. Iſa. 5.1, 7. Jer. 2.21. Math. 20.1, & 21, 28. Queſt. Mark 12.1. Reſp. Luke 20.10. Heb. 3.2, 5, 6. Cant. 4. 12, 13. 1 Cor. 3.9. Math. 3.12.Ps 80:8Ps 80:9Ps 80:15Song 8:11Song 8:12Isa 5:1Isa 5:7Jer 2:21Matt 20:1Matt 21:28Mark 12:1Luke 20:10Heb 3:2Heb 3:5Heb 3:6Song 4:12Song 4:131 Cor 3:9Matt 3:12which is the Church of God on earth. And that,

The Church is a ſpiritual Vineyard, is a truth that hath ſtrong confirmation from Scripture. In the old Teſtament we find it ſo ſtyled, Pſal. 80.8, 9, 15. Cant. 8.11, 12. Iſa. 5.1, 7. Jer. 2.21. The like in the New, Math. 20.1, 2, & 21, 28, 33. Mark. 12.1. Luke 20.10.

But why is it reſembled to a Vineyard, rather than to another thing?

It is compared to many other things in Scripture, beſides a Vineyard, as to a houſe, to an Orchard, to a Garden encloſed, to a Field in tillage, to a threſhing floor, &c. But of all other reſemblances of earthly things none doth ſo fully expreſs, and ſet forth the nature and condition of the Church, as this of a Vineyard, which that it may appear the better, let us take notice of ſome particulars, wherein this ſpiritual Vineyard the Church doth hold reſemblance with the other.

p. 45Firſt, A Vineyard, is a place, ſeperated and encloſed from other grounds. No Vineyard is naturally a Vineyard;See my Expoſ. on Iſa. 5.1. Pag. 73. Levit. 20.24, 26. Numb. 23.9. Deut. 14.2. Joh. 15.19.Isa 5:1Lev 20:24Lev 20:26Num 23:9Deut 14 hand and art muſt go to make it ſo: The Church is called, and ſeperated from the world, both in life and converſation, as appears, Levit. 20.24, 26. Numb. 23.9. Deut. 14.2. John 15.19.

Secondly, No Vineyard is in its perfect glory, ſo ſoon as it is taken in. Her plants being ſet, come not preſently to perfection and growth, but by degrees: So it is with the Church, Epheſ. 4.11, 12. Divers Workmen and Labourers are ordained to be imployed about it, for the perfection of it,Epheſ. 4.11, 12.Eph 4:11Eph 4:12 even after it is planted. The Apoſtles took great paines in planting Churches; but, had not Evangeliſts followed after, and watered what they had planted with a diligent hand, all had bin loſt: And for this purpoſe St. Paul left Titus at Creta, after he had planted the Church there, to redreſſe things that were defective, or to ſtraiten things that were aptto grow crooked amongſt them,Tit 1.5. foreignTitus 1:5 and to perfect his work. And hereto tends that prayer of Peter, 1 Epiſt. 5.10.

Thirdly, A Vineyard when it flouriſheth,1 Pet. 5.10.1 Pet 5:10 and is come to ſome perfection, is a place of great delight; both in reſpect of the pleaſant ſmell that it yieldeth, and comfortable ſhadow that it affordeth; So is the Church, Hoſ. 14.6, 7. The ſmell of it is like unto a field that the Lord hath bleſſed. Hoſ. 14.6, 7. Gen. 27.27. Cant. 2.13, 14. Cant. 4.13, 14. Iſa. 4.6. Exod. 9.27, 28.Hos 14:6Hos 14:7Gen 27:27Song 2:13Song 2:14Song 4:13Song 4:14Isa 4:6Exod 9:27Exod 9:28Her graces are compared to things moſt ſweet, Cant. 4.13, 14. And it affoards a Refrigerium, a comfortable ſhadow, and Arbour againſt extreamity of heat, according to that, Iſa. 4.6. There ſhall be a Tabernacle for a ſhadow in the day time, from the heat; and for a place of Refuge, and for a covert from ſtorms and rain. The very enemies of the Church have found this to be true▪ Pharoah flyes to Moſes and Aaron, and begs their prayers. So did Marcus Antonius of the Chriſtians, in the time of his diſtreſſe, and was with his whole Army delivered from that danger that he was in, through their powerful prayers.

Fourthly, To a Vineyard it may be compared in inſpect of the Fertility, or fruitfulneſſe thereof. It beares much fruit, and fruit of the beſt kind: A Vineyard is ſtored with divers plants (one plant maketh not a Vineyard); and thoſe plan…s are loaden p. 46with fruits, they bring forth in bunches and cluſters, and not a berry here, and another there, but the load is ſuch, that the branches bear, that it ſeems many times to exceed the ſtrength of the branch that bears them; The Church is fertile of Children, there are multitudes of them that believe: Acts 4.32. & 5, 14.Acts 4:32Acts 5:14So fruitful is the Church of Children, as that ſhe wonders at her own encreaſe, and ſaith, The place is too ſtraite for me; give place to me, that I may dwell: Iſa. 49.19, 20. Cap. 54.1. Rom. 15.14. Phil. 1.11. Acts 9.33. 2 Cor. 8.7.Isa 49:19Isa 49:20Rom 15:14Phil 1:11Acts 9:332 Cor 8:7Who hath begotten me theſe, ſeeing I have loſt my Children and am left deſolate, Iſa. 49.19, 20, & 54, 1. (which is to be underſtood of the calling of the Gentiles, after the caſting off of the Jews). And every member of the Church, every branch of the Vine is loaden with good f…uit, they abound in every thing in faith, in utterance, in knowledge, in the works of Charity, 2 Cor. 8.7. and therein beyond their power they are willing of themſelves, verſ. 3. they do all that ever they can do,Luke 21.4.Luke 21:4 and indeed many times more then they ſeem able to do, in the ſervice of God, and love to man, as did the poor widdow that caſt in all that ever ſhe had into the treaſury.

And as a Vineyard is more fruitful then any other plantation, ſo it yieldeth the beſt fruit of any other. No fruit is more delectable to the taſte,Judg. 9.13.Judg 9:13 nor more comfortable to the heart, then that which comes from the Grape. Let the Vine it ſelf be heard ſpeaking in Jothams parable, My wine cheareth both God and Man. Math. 26.29.Matt 26:29It is an high Hyperbole, yet ſeconded, by the God of truth, Math. 26.29. It muſt needs be an excellent Liquor (ſaith a Learned Divine) which is uſed to reſemble the joyes of Heaven. And what fruit can be compared with the fruit that a Chriſtian beats? all other fruit that grows without this fence, is but ſoure and bitter, ſeem it never ſo fair and glorious to the eye, yet it is but hedge fruit, or like unto the grapes of Sodom, and cluſters of Gomorrah, Deut. 30.32.Deut 30:32Deut. 32.32. Extra Eccleſiam nulla ſalus, without the Church no ſalvation is to be expected.

Fifthly, A Vineyard is a well ordered place, there the Hillocks may be ſeen equally ſwelling, the Stakes pitched in a good height and diſtance, the Vines handſomely pruned, the ground cleanlily kept, and well howed, all things are well ordered in it. And ſo is it in the Church, inſomuch that Balaam himſelf could not but admire at it, and in a rapture cry out, How goodly are p. 47thy Tents O Jacob, and thy Tabernacles O Iſrael:Numb. 24.5, 6. Expounded.Num 24:5Num 24:6 as the Vallies are they ſpread forth, as gardens by the Rivers ſide, &c. Numb. 24.5, 6. as if he ſhould have ſaid, I ſee in this people (the Church of God) a moſt goodly order, in the pitching of their Tents according unto their Tribes, inſomuch that my ſenſes are therewith raviſhed, and I want words to expreſſe the glory and beauty of it; And in regard of this goodly order in it, Solomon compares it to an Army with Banners, Cant. 6.10. Coloſ. 2.5.Song 6:10Col 2:5Cant. 6.10. St. Paul rejoyced to ſee order in the Church of Coloſſe, and commended them for it, Coloſ. 2.5.

Sixthly, To a Vineyard the Church may be compared, in reſpect of the Imbecillity and weakneſſe of it. No poſſeſſion (ſaith Cato) requires more paines about it then a Vineyard doth; Corne comes up and growes alone of it ſelf, without the Husbandman's care, Inviſa vireſcunt gramina, Mark 4.17.Mark 4:17Mark 4.17. But the Vine is fragile lignum, a fraile kind of plant, it muſt be ſupported, ſheltered, daily dreſſed and attended, elſe it ſoon waxeth luxurious, and is in danger to grow wilde, after it once waxeth wanton: The Church is in it ſelf weak, compared to a woman, Revel. 12.6. (and ſhe is the weaker veſſel) yea to a worme, Iſa. 41.44. It cannot ſtand without ſupport;Revel. 12.6. Iſa. 41.44. Cant. 8.5. Amos 7.2, 5. Iſa. 27.2, — 7. Iſa. 5.2.Rev 12:6Isa 41:44Song 8:5Amos 7:2Amos 7:5Isa 27:2Isa 5:2 She leanes on her Beloved as her onelyonly ſupporter, Cant. 8.5. and being fallen it cannot raiſe up it ſelf, Amos 7.2, 5. Hence it is that God takes ſuch paines with it, Iſa. 27.2, — 7. and ſets up a Watch-Tower in the midſt of it, Iſa. 5.2. leſt the faithful City ſhould become a Harlot, wilde, wanton, adulterous and idolatrous, as did the ſeven Churches of Aſia, after their Candleſtick was removed.

Seventhly, A Vineyard is ve…y ſubject to be annoyed and waſted, by the Beaſts of the Wood, and Foxes of the Field which love to burrow under it, and delight to be cropping and pilling of her plants, and eating of her grapes, as Solomon intimates, Cant. 2.15. So is the Church,Cant. 2.15 Pſal. 83.2, — 13.Song 2:15Ps 83:2 her enemies are many that conſpire againſt her, Pſal. 83.2, — 13. There is the Boar of the Wood; (Tyrants and bloody Perſecutors) that ſeek the vaſtation of it; and the wilde Beaſts of the Field (prophane and vicious livers) that intend her deſtruction?Pſal. 80.13, 17, & 94, 5Ps 80:13Ps 80:17Ps 94:5 Beſides the Foxes and the little Foxes, (Hereticks and Schiſmatiques) who profeſſe p. 48friendſhip to the Church, yet ſubtilly ſeek the ruine and ſubverſion of it. Such a Beaſt of prey was Saul, before his converſion,Acts 8.3.Acts 8:3 Acts 8.3.

Eighthly, There is no Vineyard without ſome unfruitful branches; it hath ſomething in it that is not of it: A Spider or Toad may get into it, ſtones may be found in it, weeds ſpring up amongſt the good plants: So in the Church they are not all Iſrael which are of Iſrael, not all fiſh that is in the Net, not all wheare that groweth in the Field,Rom. 9.6. Math 13.25, 47. John 15.2.Rom 9:6Matt 13:25Matt 13:47John 15:2 not all fruitful that are profeſſed branches of the true Vine. There is a mixture of good and bad in the Church, and ſo will be till the coming of Chriſt.

Ninthly and Laſtly, the Church may be reſembled to a Vineyard in reſpect of her deſpicable condition; in hard weather, and after it hath left bearing, then her beauty vaniſheth, and no poſſeſſion ſeemeth more contemptible: whilſt the Church is in a flouriſhing condition ſhe is regarded; but when ſhe is perſecuted and afflicted, then ſhe is ſcorned and deſpiſed, her enemies laugh among themſelves: All that paſſe by her clap their hands at her, Pſal. 80.6.Ps 80:6they hiſs and wagg their heads at the Daughter of Jeruſalem; ſaying, Is this the City that men call the perfection of beauty? Lament. 2.15, 16.Lam 2:15Lam 2:16the joy of the whole Earth, &c. Lament. 2.15, 16.

Other Reſemblances We might bring wherein the congruity betwixt an Earthly, and this heavenly Vineyard may be ſeen, but enough hath bin ſaid, if we make good uſe of what hath bin ſaid, which let us endeavour to do.

And firſt in general, we may hence be informed of the excellencie of the Church above all other places, Ʋſe. in that it is a Vineyard, which is preferred to all other poſſeſſions; (For that (ſaith Pliny) it yields the beſt revenew). Glorious things indeed are ſpoken of thee, Plin. lib. 18. p. 552. Cant. 2.1. Cant. 4.13, 15. Cant. 1.8. Cant. 4.10. Pſal. 122. Iſa. 4.5. Cant. 2.2.Song 2:1Song 4:13Song 4:15Song 1:8Song 4:10Ps 122Isa 4:5Song 2:2thou Vineyard of the Lord. Thou art the Roſe of the Field; the Lilly of the Vallies, an Orchard of Pomegranates, A fountain of Gardens, a well of ſpringing waters; The fairest amongſt women, The Spouſe and Siſter of Chriſt, The beauty of the Earth, The glory of the World: And (being compared with other Societies) as a Lilly amongst Thorns, and like the Apple amongst the Trees of the Forreſt; All which compariſons and reſemblances (with many more which might be alleadged) do p. 49evidently ſet forth (beſides this in my Text) the excellent dignity, and glorious excellen…y of the Church of God; and conſequently the happineſſe and dignity of thoſe who are members of it: which cauſed the good Emperour Theodoſius to ſay, Malo eſſe membrum Eccleſiae, quàm caput Imperii, I had rather be a member of the Church, than head of the Empire; And David, rather to be a Door-keeper in the Houſe of God, then to dwell in the Tents of wicked men, Pſal. 84.10.Pſal. 84.10.Ps 84:10 But more particularly from the former Reſemblances, we may be Inſtructed in ſundry Duties.

Uſe 2 Is it a Vineyard being ſeperated from other grounds? then we that profeſſe our ſelves to be members of the Church, may not like after the manner of the World, but ſeparate our ſelves from it, both in life and converſation, as is required, Acts 2.40. Epheſ. 5.11. and by ſundry ſtrong Arguments preſſed, 2 Cor. 6.14, — 18. Oh! that our Church did abound with ſuch ſeparatiſts!Acts 2.40. Epheſ. 5.11. 2 Cor. 6.14,— 18. Pſal. 26.4, 5. Cant 1.2. Revel. 2.13. 1 Cor. 5.10.Acts 2:40Eph 5:112 Cor 6:14Ps 26:4Ps 26:5Song 1:2Rev 2:131 Cor 5:10 ſuch as did ſeperate themſelves from all unclean courſes, and had no Commerce with the luſts of the Gentiles, and from all unclean company, ſo farr as our Callings and Relations will give leave, Pſal. 26.4, 5.

It is true, that Lillies may grow amongſt Thorns; Pergamus may have her dwelling where Sathans ſeat is: And if we ſhould altogether avoyd the company of w…cked livers, we muſt (as the Apoſtle ſpeaketh) go out of the World, 1 Cor. 5.10. But there is a two-fold ſociety or fellowſhip to be taken notice of: One is more general and cold, as in buying, ſelling, trading, and in other commerce, when Nature. Neceſſity, and other Exigencies of our Calling, either General or Particular, doth warrantably lead us thereunto: The other is more ſpecial and intimate, when we joyn our ſelves with thoſe that are wicked voluntarily and needleſly, making them to be of our boſome Friends, men of our Counſel, &c. This may not be, God is offended with it, as taking part with his enemies, 2 Chron. 19.2; & 20, 37. and it may enfeoff us both in their ſin and puniſhment, and ſo it is dangerous:2 Chron. 19.2, & 20, 37. 1 Cor. 7.10, 11, 12.2 Chr 19:22 Chr 20:371 Cor 7:101 Cor 7:111 Cor 7:12 If then at any time we be neceſſitated to keep company with ſinners and wicked livers either in regard of Divine Ordinance which doth require it, as, 1 Cor, 7.10, 11, 12. (and ſo in other Relations); Or by an Act of Divine Providence which doth adminiſter it, as, Luk. 14.15. let us ſo aſſociate with p. 50their Perſons, as that we cōmunicate not with them in their ſins: Society in ſin may not be had with the beſt; Luke 14.15. Si cum malis, non tamen in malis.Luke 14:15Society, Inward may not be had with the worſt; but Civil Society may be had with all.

Secondly, As the Church is a Vineyard in regard that it is not preſently brought to perfection upon the planting of it; then it may leſſon ſome that are of the Schiſmatical ſeparation; who, becauſe of ſome infirmities that are in a Church, will not own it to be a Church. Should we ſeparate for ſome defects and wants, to what particular viſible Church on Earth will we aſſociate our ſelves? Only the Church Triumphant in Heaven, is abſolutely perfect, and without blemiſh; Corruptions in any Church, call for a Reformation; but all corruptions do not warrant a Separation: Corruptions in mens manners do not; for albeit in private converſation we are to ſeparate from the ſociety of notorious Offenders, (except in caſes before excepted) yet a ſeparation from a particular viſible Church,1 Cor. 5.11.1 Cor 5:11 cannot be thereby warranted. The Church of Corinth was a true Church, notwithſtanding their manifold diſorders: And the Church of Epheſus a true Church,1 Cor. 11. Revel. 2.4. Cap. 2.13.14.15. Verſ. 20. Revel. 3.1. Verſ. 16.17.1 Cor 11Rev 2:4Rev 3:1 notwithſtanding her declinings: So was the Church of Pergamus, notwithſtanding ſhe was ſeated in Sathans circuit, and peſtered with the Sect of Baalamites and Nicolaitans: Thyatyra a true Church, notwithſtaning her Jeſabellizing; So was Sardis, notwithſtanding her ſecure deadneſſe; And Laodicea, notwithſtanding her lukewarmneſſe, poverty, and nakedneſſe: All theſe Churches had their failings in point of manners, yet were they the Churches of Chriſt, and might not be ſeperated-from; for that God had not forſaken them. God indeed had threatened ſome of theſe, that if they would not repent and amend, he would unchurch them, and take his Candleſtick from among them; but till he put his threat into execution, and removed his Tabernacle and worſhip, they were to be acknowledged and reverenced as the true Churches of Chriſt: So ſuch corruptions may be in a Church as deſerve God ſhould forſake it, and for which God in his word hath threatened that he will forſake it; but before it appear that God hath indeed forſaken that Church (which doth not appear (but the contrary) ſo long as God continueth his word,Levit. 26.11, 12. Pſal. 76.1, 2.Lev 26:11Lev 26:12Ps 76:1Ps 76:2 and doctrine of ſalvation to a people, Levit. 26.11, 12, Pſal. 76.1.2.) we may not forſake it.

p. 51It is not then Corruption in manners, that warrants a ſeperation from a Church, it muſt be corruption in Doctrine. Nor do all Errors that a Church holds even in point of Doctrine, warrant us to ſeperate from it, but errors, great and weighty: ſmaller errors cut not off ſalvation, and therefore may not cauſe a ſeperation. For where ſalvation may be had from theſe Aſſemblies, ſeperation may not be made,1 Cor. 3.15. John 6.68. Gal. 1.2.1 Cor 3:15John 6:68Gal 1:2 John 6.68. Nor may all errors weighty, even in the ſubſtance of Doctrine or Foundation, cauſe a ſeperation, for they may be held of weakneſſe, and through infirmity, but if they be obſtinately maintained, and willfully perſiſted in, then with a good conſcience we may (nay muſt) ſeperate from ſuch a Church, as doth ſo maintain them,Act. 19.9.Acts 19:9 Act. 19.9. And upon this ground have we ſeperated from the Church of Rome; for whilſt ſhe onelytaught her damnable Doctrines, and preſt them not upon us, as matters of faith, to be believed on ſalvation, but came with, It may be; our Fathers forſook her not, but ſought her cure. But when ſhe would not be cured, but perſiſted in her damnable errors, bringing them into Canon, preſſing them upon the conſcience with It muſt be, as Articles of Faith de jure to be received, believed, and practiſed; Anathematizing us if we did not ſo, Excommunicating us for not doing ſo, giving us no room amongſt them but the fire: So forward were they to burn Heretiques, that they counted it Hereſie not to ſtay to be burnt (as one ſpeaks). Indeed we went from them upon God's call▪ and not upon their driving; but, had we upon that account left them, they had little cauſe to chide us for leaving of them. To conclude (then) this branch of my Admonition; If any of you be enclined to ſeperate from the Church which hath begotten you, born you in her womb and arms, nurſed you at her breaſts; and wherein God hath ſealed you up to himſelf in Baptiſm, Examine well what errors thoſe are that are in her, and of what nature they are, before you ſeperate: good conſideration muſt be had that they be fundamental, and maintained with obſtinacy; and then, what well-grounded aſſurance you have, that thoſe errors are repaired, and no other as great as thoſe, admitted in that other Church to which you joyn your ſelves: Errors there will be in all Churches, and to think to find a Church without p. 52any imperfection, you muſt then (as that Religious Emperour Couſtantin… ſaid to Aceſius, Hoſ. & Eccl. Hiſt. Lib. 1. c. 7.a Novatian Biſhop one of the ſame humour) ſet up a Ladder to Heaven and climb up thither alone; In the mean-time mark, how St. Jude hath marked ſuch, as ſeperate themſelves from our Church-aſſemblies under pretence of corruptions that are in it,Jude 19.Jude 1:19 Theſe be they that ſeperate themſelvs, ſenſual, not having the ſpirit, verſ. 19.

Nor let any of us dream of attaining to an abſolute State of Perfection here, which was the opinion of the Catharists and Novatians, Aquin. in Phil. 3. Lect. 29.Phil 3and it is maintained by ſome Anabaptiſts and others: There is a two-fold Perfection, ſaith Aquinas, Viae and Patriae, The former is incident to man in the ſtate of grace, whilſt he is yet a way-fairing man, and a ſtranger on Earth, the other is that which he ſhall have in the State of Glory, in his Heavenly Country: Of the former we now ſpeak. We deny not, but there is a State of Perfection attainable in this life, which we are willed to ſeek after,Math. 5.48. Heb. 6.1. Gen. 6.9. 2 King. 20.9. 1 Cor. 2.6. Phil. 3.15.Matt 5:48Heb 6:1Gen 6:92 Kgs 20:91 Cor 2:6Phil 3:15 Math 5.48. Heb. 6.1. And confeſſe that ſome have bin ſaid to be perfect in this life, as, Gen. 6.9. 2. K ng. 20.9. 1. Cor. 2.6. Phil. 3.15. But we muſt diſtinguiſh again; This is two fold, Firſt, of Juſtification, that admits of no latitude, neither magis nor minus; it is perfect in all, and that, the firſt hour; one is as perfectly juſtified, as another: This is here to be had. The other Perfection is of Sanctification, and this is either Partial or Gradual; of Parts, or Degrees: the former is when the Image of God is ſo repaired in us, as that no part is wanting in the new man; every part and power of the ſoul is renewed and formed: As the Childe hath all the parts of the Father, when it is firſt born, and brought into the World, this is haveable. The other is, when there is not onelyonly all kinds of graces, but that fulneſſe and perfection in them, as may ſuite with the ſtate of grace, in this life, and ſo farr as man is thereof capable during his earthly condition. But here we muſt make bold to diſtinguiſh again.

This Perfection of Degrees, which the Saints are capable of in this life, is Abſolute and Acurate or Comparative and tolerable: Accurate Perfection is, when a man attains to that degree of it as he ought to have, and doth every thing ſo abſolutely, that no exception can be taken againſt it: This none on earth p. 53have; None have done ſo much good as they ought to have done, or might have done. None have attained to that degree of holyneſſe, that they might have attained unto; And yet,Phil. 3.14.Phil 3:14 in that they might have attained unto it, there is a poſſibility of it, as the Apoſtle intimates, Philip. 3.14.

Comparative Perfection, Gen. 6.9. Phil. 3.10.Gen 6:9Phil 3:10is that ſpoken of Gen. 6.9. Phil. 3.15. Though a man hath not attained to that degree he might have attained unto, yet foreign in reſpect of others he may be ſaid to be perfect. Thus the true Chriſtian is Perfect, being Perfectly Juſtified, Perfectly Sanctified, having all parts and powers of ſoul and body renewed. And for Degrees, perfect comparatively; but that Abſolute Perfection which he ought to have here, and that fullneſſe which hereafter he ſhall have when he comes to his own Country, he yet wants, and here in this life ſhall want; yet ſuch a Perfection as may ſuit with the condition of a Chriſtian, travailing here on earth to heaven, he ought to ſeek after, and endeavour, and by his lawfull endeavours, he may attain unto it: Who ſo aimeth not at the Perfection of Degrees cannot comfort himſelf in this, That he hath the Perfection of Parts in truth in him.

Thirdly, the Church (as you have heard) is comp…red to a Vineyard, for the pleaſant ſmell that it gives, and the ſhadow that it yeilds, in both which reſpects we are to ſhew our ſelves the true Members of it: Pliny tell us that the ſmell of a Vineyard is ſuch, that it drives away all Serpents, and venemous Creatures; And ſuch ſhould our lives and converſations be, as that by our well-doing,1 Pet. 2.12, 15.1 Pet 2:121 Pet 2:15 the mouths of fooliſh and wicked men (who are apt to pry and ſpy into our courſes, to ſee what evill they can find out, and faſten on us) ſhould be ſilenced (or muzled), 1 Pet. 2.12, 15. And that all the world may ſee, they lie. when they ſpeak evill of us (ſaith Hierom). Such a Converſation is ſweet▪ both to God and man;Ut nemo de nobis ma…è: loqui abſ que mendacio poſſit. Hier. Epiſt. ad▪ Col. God is delighted with it, Man is comforted and allured thereby, to love and like the way of Godlineſſe, and to bleſſe God, that ever they ſaw the power of it, in the lives of Chriſtians.

The Primitive Beleevers led ſuch convincing lives, (as Tertullian ſhews) that they were honoured of their very Enemies. Juſtin Martyr confeſſeth of himſelf, that by beholding their piety p. 54in life, and their patience in death, he concluded that they walked in the truth, and thereby he was brought to glorify God in the day of his viſitation. Luther led ſuch a life, as that it was approved by all men, (ſaith Eraſmus); his very enemies could not accuſe him for any thing in poynt of Practiſe: The like was ſaid of Bucer, who ſo lived, that neither could his friends ſufficiently praiſe him, nor his foes juſtly blame him: Bradford was had in ſuch great reverence and admiration for his holineſſe, that a multitude who never knew him (but by fame) lamented his death; and a number of Papiſts themſelves wiſhed his life. A godly life is like a ſweet Oyntment, compounded after the Art of the Apothecary; Oh that the whole Houſe, the Church of God, were filled with the ſavour of it, that it were more ſented in all places, in all companies, where we come.1 Pet. 2.9.1 Pet 2:9 Ye are a choſen Generation (ſaith St. Peter) that you ſhould ſhew forth (or preach forth) the vertues of him that hath called you out of darkneſſe into his marvellous light, 1 Pet. 2.9. Our lives ſhould be as ſo many Sermons upon the life of Chriſt. And that Oyntment that was powred on the head, ſhould ſavour in every member of the Body.

And as we muſt ſend forth a ſweet Savour in our lives, ſo ſhould we likewiſe yield a Shadow, to them that are ſcorched by heat of the Sun; and be a Shelter to them from the violence of the weather. Such a ſhadow was Job to the Fatherleſs and the Widdow,Job 19.15, 16.Job 19:15Job 19:16 the oppreſſed and diſtreſſed; he was Eyes to the Blind, and Feet to the Lame: A Father to the Poor, and the Cauſe which he knew not he ſearched out, Job 19.15, 16. And ſuch a Shadow ſhould all in authority be, as was good Obadiah to the perſecuted Prophets of the Lord;1 King. 18.4, 13.1 Kgs 18:41 Kgs 18:13 he hid them by fifty and fifty in a Cave and fed them with bread and water, 1 King. 1.8.4.13. O that Great men and Courtiers would give ſuch a Shadow: Every one in his place ſhould affoard a Shadow to ſuch as are in diſtreſſe,1 Theſ. 5.14.1 Thess 5:14 according to that 1 Theſ. 5.14. Comfort the feeble minded, ſupport the weak, &c.

The Roof of the houſe is a ſhadow;Gen. 19.8.Gen 19:8 ſo we find Gen. 19.8. Therefore are they come under the ſhadow of my Roof (ſaid Lot). All Houſhold Governours are to be a Shadow to thoſe under their charge; the Husband to the Wife, as the Fowl is p. 55to the young ones which ſhe covers under her wing, Ruth. 3.9.Ruth. 3.9.Ruth 3:9 the Parent, to the Child; the Maſter, to the Servant, &c. Care muſt be had that they that dwell under our ſhadow may return, and revive as the Corn, and grow as the Vine. Hoſ. 14.7.Hoſ. 14.7.Hos 14:7 Yet our Shade muſt be good and wholſome, no harbour for Swearers, Drunkards, nor other vitious Livers.Pſa. 101.6, 7.Ps 101:6Ps 101:7 Pſal. 101.6, 7.

Fourthly, The Church is a Vineyard in reſpect of its Ferrility, bearing much fruit, and beſt fruit: This calls upon us to be fruitfull, and that in the beſt kind: Chriſtianity is no barren Profeſſion, it will be doing. What Pliny ſpeaks of the nature of the Vine, that rather then her life ſhe will be alwaies bearing;Plin. lib. 17. c. 22. the ſame may be ſaid of every good Chriſtian, He is never well but when he is doing good; It is the delight, and joy of his Soul, to be rich in good works, and full of good fruits; 1 Tim. 6.8. Gal. 5.1 Tim 6:8Gal 5to ſee his heart and life loaden with fruits of the beſt kind; as Love, Joy, Peace, Long-ſuffering, Gentleneſſe, Goodneſſe, Faith, Me…kneſſe, Temperance, and ſuch like fruits of the Spirit: Of which fruitfullneſſe, we ſhall ſpeak ſhortly more fully.

Fifthly, As the Church is reſembled to a Vineyard in reſpect of the Order that is in it; ſo it calls upon us who profeſſe our ſelves Members thereof, to walk orderly. The want of this the Apoſtle ſharply reproves in Profeſſors, 1 Theſ. 5.14.2 Theſ. 5.14. 2 Theſ. 3.6, 11. Mat. 20.6.2 Thess 3:62 Thess 3:11Matt 20:6 and 2 Theſ. 3.6, 11. And ſuch are they

Firſt, Who live without a Calling, and have no ſpecial ſetled courſe of life, wherein they may employ their Gifts, and Time, for their own and the Churches good.

Secondly, Such as are diſſolute and negligent in their Vocations, and Callings: theſe the Apoſtle terms diſorderly Walkers, and addreſſeth his ſpeech eſpecially unto,2 Theſ. 3.7, 11.2 Thess 3:72 Thess 3:11 2 Theſ. 3.7, 11.

Thirdly, Such as intrude upon other mens Callings; theſe break their Ranks, and diſorder all:1 Cor. 7.20, 24.1 Cor 7:201 Cor 7:24 Let every one abide in that Calling whereunto he is called. 1 Cor. 7.20, 24.

Fourthly, Such as trangreſſe Ordinances, and Rules, eſtabliſhed for the ordering of life and converſation, 2 Theſ. 3.10.2 Theſ. 3.10.2 Thess 3:10 The Scripture giveth Rules of Direction how to carry our ſelves in every ſtation, and hath promiſed much peace and comfort to p. 56ſuch as walk according to Rule,Gal. 6.16.Gal 6:16 Gal. 6.16. Agur tells us of three things that go well, yea four that are comely in going. A Lyon, Prov. 30.29, 30, 31.Prov 30:29Prov 30:30Prov 30:31which is ſtrongeſt amongſt Beaſts, and turneth not away for any: A Grey hound: and a Hee Goat: and a King, againſt whom there is no riſing up. Prov. 30.29, 30, 31. Theſe patterns of comely going are propounded to this intent, that every one in his P…ace, and Calling, ſhould have a ſpecial regard of orderly walking. When Magiſtrates know how to rule well, and Subjects to obey; Miniſters to teach, and People to learn; Governours of Families to command, and Inferiours to obſerve their Precepts: there will a comlineſſe and beauty appear in the face of Church and State; but before, it cannot be expected. The world looks upon Miniſters onelyonly,Pſal. 50. Ult.Ps 50 as Men in orders, at leaſt ſuch as ought to be ſo. But it concerns you, as well as them, to walk orderly, if you expect Salva…ion.

Sixthly, In reſpect of the Churches Imbecillity, and Feebleneſſe, it is like unto a Vineyard; It cannot ſupport it ſelf. And ſo it teacheth us not to truſt to our own ſtrength, but take hold on the ſtrength of God, as we are willed▪ Iſa. 27.6. The Vine carryeth with it,Iſa. 27.6.Isa 27:6 her Key as well as her Bunch or Cluſter, and with the Key, it windeth it ſelf about its prop: Faith is the Key, and Love is the Cluſter; every living Branch hath both. Gal. 5.6.Gal. 5.6.Gal 5:6 By the Grace of God I am that I am (ſaith the Apoſtle), there is his Key: And his Grace which was beſtowed upon me was not in vain, but I laboured more abundantly then they all, there was the Cluſter, 1 Cor. 15.10. Pſal. 119.117. John 15.5.1 Cor 15:10Ps 119:117John 15:51 Cor. 15.10. So David, Hold thou me up and I ſhall be ſafe, there was the Key: and I will have respect unto thy Statutes continually, there was the Cluſter, Pſal. 119.117. Without Chriſt we can do nothing, as he telleth us John 15.5. but being ſtrengthned by him, and ſupported of him, we ſhall be enabled to do all things, Phil. 4.13. Oh take heed of preſuming on your own ſtrength:Phi. 4.13. Peter did ſo but a little, and you know how dangerouſly he fell. Bring the Key with you, wind your ſelves about the Prop that muſt uphold you: Bestrong in God, Eph. 6.10.Eph 6:10and in the power of his Might, and fear not falling.

Seventhly, Whereas the Church is a Vincyard in reſpect of Danger: Let all be ſtirred up in general to ſeek the ſafety and p. 57welfare of it, by our prayers and pious endeavours:Lament. 1.12.Lam 1:12 Is it nothing to you, all ye that paſſe by? Behold, and ſee, if there be any ſorrow like unto my ſorrow, which is done unto me: Such is the Churches complaint at this day, and yet the ruines and breaches of Zion we behold with a regardleſſe eye; wee look to our private wealth, and particular eſtates;2 Sam. 11.11. Neh. 1.4, 5. Dan. 10.2, 3.2 Sam 11:11Neh 1:4Neh 1:5Dan 10:2Dan 10:3 and if it go well with us (as we think), we regard not much, how it goes with the Church of God: Ʋriah did not thus; Nehemiah did not ſo; Daniel did not ſo; Theſe grieved, mourned, faſted, prayed, under the preſſures of the Church, albeit they themſelvs, for their own perſonal concernments, were in peace. Queſtionleſs, there is no one Sin, for which God hath more a controverſy with this Land, then this, That the Wants, and Maimes, and Breaches of his Vineyard are looked on with a regardleſſe eye, and ſo little laid to heart: I looked and there was none to help, Iſa. 63.5.6.Isa 63:5Isa 63:6and I wondered that there was none to uphold, Iſa. 63.5, 6. Can we think our ſelvs lively Members of the Church, Branches of the true Vine, or that we have the Affections of God's Children in us, when we ſee the Vineyard of the Lord ſuſtain loſſe, and be in hazard of waſte without any remorſe? Let Magiſtrates uſe the power of the Sword; Miniſters, of the Word; All, one the other,Lament. 5.21.Lam 5:21 aſſiſt by their prayers, Turn thou us to thee, O Lord, and we ſhall be turned: renew our daies as of old. Even ſo be it Lord, ſo be it.

More particularly, from the Dangers that God's Vineyard is liable continually unto; Every one within the Church, Prants of this Vineyard, may be warned to expect tryals, and prepare for them. In the World (ſaith Chriſt) you ſhall have tribulation; Joh. 16.33.John 16:33or bruiſings (for ſo the word is, John 16.33.); Grievances, bruiſings, preſſures, expect, and look for: Ye are goodly branches of the true Vine (ſaith Cyprian),Cyp. ad Marcel. hanged with Cluſters of ripe Grapes; Secular perſecution is your treading, and preſſing upon; Your Wine-preſs is the priſon; and inſtead of Wine, your blood is drawn from you: The faireſt Grapes are preſſed, that they may yield the ſweeteſt juyce. This World is not a Paradiſe, but a Purgatory, to the Godly. Ye have not yet reſisted unto Blood, many of our Breth en have,Heb. 12.4.Heb 12:4 and who knowes what we may do?

p. 58Eighthly, In that, as in a Vineyard ſo in the Church, all in it are not of it; Let us not content our ſelves with this, that we live within the pale, and are accounted members of the viſible Church, that we have bin baptized, and ſo externally and ſacramentally engrafted into the body of Chriſt; for there are two ſorts of branches in the Vine as appears,John 15.2.John 15:2 John 15.2. Some that would willingly be eſteemed ſo, and are eſteemed ſo to be, by reaſon of their outward Profeſſion, and external engrafting into him, but they do not take; they bring forth no fruit; and theſe kind of branches ſoon dye, and admit of a cutting off, not having the ſap of grace miniſtered unto them from the ſtock. Others, are bearing-branches, ſuch as are both externally, and internally engrafted into Chriſt, and receive ſap from him, and bring forth fruit in him: Theſe ſhall live and abide for ever. And unleſſe thou beeſt ſuch a branch, engraf…ed into Chriſt, by a true and lively faith, and made one with him, as the Branch is with the Vine, Thou wilt periſh eternally, for all thy outward Profeſſion: How theſe may be known from the other, we ſhall ſhew you afterwards.

Laſtly, If the Church be as a Vineyard, deſpicable when it hath left bearing; Oh! then look unto your ſelves, that you caſt not your leaves and become barren; Indeed there is no Vine but hath a Winter ſeaſon, but ſtill the ſap remaines in the Root; and after it is cut, and hath bled, it recovers it ſelf again, and brings forth abundantly as before; In caſe it do not, it is good for nothing but for the fire, as God ſhews Ezekiel in that Parable,Ezek. 15.Ezek 15 Ezek. 15. Haſt thou then bin forward, and fruitful in works of piety, mercy, &c. but now haſt given over bearing? make uſe of God's corrections, bleed for thy provocations, and recover thoſe things that are ready to dye in thee, for fear burning be thy end: And ſo much of the Uſes which we may make of the Allegory in general, in that the Church is reſembled to a Vineyard. Now ſomething, of the Unity of it, and Gods propriety and Intereſt therein, would be ſaid.

Vineyard.Text.

It was One; not Vineyards, many: And from hence we may conclude that,

The Church of Christ is one, Doct. and but one.

p. 59My Dove my undefiled is but one (ſaith Chriſt of his Church) and ſhe the only one of her Mother. Cant. 6.8, 9.Song 6:8Song 6:9And yet there were threeſcore Queens, and fourſcore Concubines, and Virgins without number, Cant. 6.8, 9. As if Chriſt ſhould ſay, There are a great number of people and Nations, of Churches and Aſſemblies,Dr. Hall Paraph. in loc. which challenge my name and love, and ſeem to plead a great Intereſt in me, and much worth in themſelves; Yet thou, my true and chaff Spouſe, pure and undefiled in the truth of my Doctrine, and the imputation of my holineſſe, art one in thy ſelf, and the onelyonly one in my love; Thou art ſhe, that,Gal. 4.24.Gal 4:24 Jeruſalem which is above us all, acknowledgeth for her onelyonly true and dear Daughter,Pſal. 144.15. Pſal. 87.3. Joh. 10.16. 1 Tim. 3.15. 1 Cor 12.12. Eph. 1.23. Object. Gal. 1.22. Rev. 1.20.Ps 144:15Ps 871 Tim 3:151 Cor 12:12Eph 1:23Gal 1:22Rev 1:20 and whom all Forraine Aſſemblies which might ſeem to be Rivals with t…ee of this praiſe, do applaud and bleſſe in this eſtate, ſaying, Bleſſed is this people whoſe God is their Lord. And thus it is termed a City not Cities; A Sheepfold, not Sheepfolds; A Houſe, not Houſes; One body Myſtical, not many; And it is an Article of our Faith to believe the holy Catholique Church▪ not Churches.

But we read of Churches: Paul was unknown by face (as he ſaith) unto the Churches of Judea, which were in Chriſt, Gal. 1.22. So, Revel. 1.20. The ſeven Candleſticks are the ſeven Churches, How then is the Church but one?

The multiplicity of Particular Churches do not hinder the unity of the Catholique; all theſe are but parts of it, Reſp. Multae Eccleſiae una Eccleſia. Aug.as one tree that hath ſeveral arms and branches: Many ſtones make but one houſe, many houſes one City, many Cities one Kingdom; ſo, many men one particular Congregation, many Congregations one viſible Church, many Churches one Catholique One. Or as the Ocean-Sea is but one in it ſelf, yet running by divers Countries and Coaſts, hath the name according to the Coaſt it runs by; As the Engliſh Sea, the Iriſh Sea, the German Sea, &c. yet all but one Sea: So we diſtinguiſh of Churches, yet all is but one and the ſame, One Catholique Church and no more.

For, it hath one Head, and no more: Reaſ. Eph. 1.22, & 2, 21. Coloſ. 1.18, & 2, 19.Eph 1:22Eph 2:21Col 1:18Col 2:19Chriſt is the alone Head of his Church, and can have no other partner to ſhare with him in this Dignity, Epheſ. 1.22, & 2, 21. Coloſ. 1.18 & 2, 19. It is great arrogancy in the Pope to Style himſelf, Caput Eccleſiae, p. 60the head of the Church; But they diſtinguiſh of Heads: There is a Principal and a Miniſterial Head; the Pope is onelyonly the Miniſterial, Chriſt the Principal. But the Prerogative of the Head is not to ſerve and miniſter, but to command and govern. In different reſpects one may be ſaid to have divers heads; for beſides the natural head (which every man hath) he hath a Spiritual Head which is God, and a Politick Head which is the Soveraign Magiſtrate; but there is nothing in the World that can have two Heads of the ſame reſpect and rank but it is a Monſter; and ſo ſhould the Church be if it had both Chriſt and the Pope for Heads: Albeit one be above, and another under, (as they pretend); for that their Headſhips is of one and the ſame kind, Spiritual.

Secondly, It is One, for that all the godly are Myſtically united into one Body. Epheſ. 4.15, 16. Rom. 12.4, 5. 1 Cor. 12.12, 13, 20, 27. Gal. 3.28. 1 Cor. 10.17.Eph 4:15Eph 4:16Rom 12:4Rom 12:51 Cor 12:121 Cor 12:131 Cor 12:201 Cor 12:27Gal 3:281 Cor 10:17As we are knit to the Head by Faith, ſo are we knit one to another by Love and Charity. The members of the body are many, ſome have a higher place, and more honourable Office than others; yet the Body is but one. So is it in the Church, Jew and Gentile, Bond Free, Male Female, all one in Chriſt, Gal. 3.28. This is lively teſtified and expreſſed in the Uſe of the Sacrament of the Lords Supper, 1 Cor. 10.17. We being many, are one bread and one body; many graines of wheat go to make one loaf, and many members make up the body of Chriſt: And as one body can have but one head, ſo one head but one body.

Thirdly, It is one in reſpect of the viſible profeſſion of the ſame ſervice to God, holding the ſame entire Doctrine of Fundamental Faith and Religion, acknowledging one and the ſame God; believing in one and the ſame Father, even the Father of our Lord Jeſus Chriſt, and one Saviour and Mediator betwixt God and Man; having one Hope, one Faith, one Baptiſme, one Spirit to quicken us, Epheſ. 4.4, 5.Eph 4:4Eph 4:5and one Law to guide and rule us, Epheſ. 4.4, 5. Now let us briefly Apply this.

Baſil Reports with aſtoniſhment what he found by experience in his travails,Aſcet. p. 186. that when in all Arts, and Sciences, and Societies, he ſaw peace and agreement, yet onelyonly in the Church of Chriſt, for which he died, he found diſcord.

Ʋſe. 1 Needs muſt their ſin be great, who break the Churches unity p. 61by their heretical opinions, and make a rent in her by Schiſmatical diſtractions. This was the diſeaſe of the Church of Corinth, ſhe fell aſunder into as many diviſions, as her Church had Teachers, 1 Cor. 1.12. One ſide ſaid, I am of Paul,1 Cor. 1.12. Explained.1 Cor 1:12 they admited his plainneſſe, his matter being powerful; and ſuſpected Apollo's ſtructure for the gawdy varniſh: Another admires the powerful eloquence of Apollo, ſleighting St. Paul as too flat and heavy, and his ſpeech contemptible.Act. 18.21. 2 Cor. 10.10.Acts 18:212 Cor 10:10 A third ſort are taken with St. Peter's draught; you are for Paul, and you for Apollo, and what was Paul? was he not a Perſecutor of the Church of God, a Friend to the high Commiſſion Court,Act. 9.1, 2.Acts 9:1Acts 9:2 one that carried Letters miſſive up and down to fetch them up (whether men or women) that profeſſed Chriſt? And what is Apollo? had not he the beſt of his Divinity from Aquila and Priſcilla, a Layman and a weak woman?Act. 18.26. Act. 2.41, & 4.4.Acts 18:26Acts 2:41Acts 4:4 There is Cephas a more powerful Preacher then either of them; He converted three thouſand ſouls at one Sermon, and five thouſand at another, (as the Report goes) he is the higheſt in my eſteem. Well reſolved, ſaith a fourth, but did not Peter curſe, and ſwear, and deny his Maſter? Excuſe me, I am neither for Paul, Apollo, nor Cephas, I am a Chriſtian, and depend holy on Chriſt, I expect immediate Revelation from Him, and care for never a Preacher in the World, not regard I to hear them. This was Corinths diſtemper, and is not the ſame ours? Whoſe heart doth not bleed within him, to behold what gathering there is into diſtinct and ſeperate Churches? what engaging there is into parties, and factions in the behalf of their Leaders?1 Cor. 1.13.1 Cor 1:13 But is Christ divided (ſaith the Apoſtle) is he one in Paul, and another in Apollo, another in Cephas? Is he not one and the ſame in all his Meſſengers? if ſo, why go you about to make a Schiſm, and a rent in the Church, and hazard you Intereſt in the head, by disjoyning your ſelves one from another.

Dico & obteſtor, (ſaith Chryſoſtome &c.) I ſay,In Epheſ. Hom. 11. and pro…eſt that no man may plead ignorance, Schiſm in a Church, is as great a ſin as Hereſie: At the coming of Chriſt, there will be little difference put, betwixt ſuch as have wounded the Church in her Head with Heretical opinions, or in her Members, by Schiſmatical distractions. However, that ſaying of Auguſtine p. 62concerning Donatus would be minded, Perſecutor non fregit crura, Donatus rupit Eccleſiam, &c. The Souldiers would not break the legs of Chriſt, but Donatus tea…es the Church of Chriſt; As long as his body hung upon the Croſſe, amongſt Theeves and Malefactors, it remained whole; but when it was received by Chriſtians it was rent, and torn into many parts and factions; And in ſo doing we deal worſe with the body of Chriſt then the Jewiſh Souldiers did with his Garments, which they caſt lots for, but made no diviſion of.

Ʋſe. 2 Seeing the Church is but one, let it be all our deſires and endeavours to keep it one, and entire, according as we are exhorted by the Apoſtle,Epheſ. 4.2, 3.Eph 4:2Eph 4:3 Epheſ. 4.2, 3. the means in the former verſe he had preſcribed, with all lowlineſſe and meekneſſe, with long ſuffering, forbearing one another in love. It is by pride that contention comes (ſaith Solomon). All ages have found this to be the Mother of Hereſie and Schiſm:Prov. 13.10.Prov 13:10 What bred Arrians and Donatiſts in antient times, but a priding themſelves in their own wits? And in theſe latter dayes, what is the cauſe of ſo much faction and fraction? but Pride of ſpirit, men having too high a conceit of their own worth: Meekneſſe and lowlineſſe of ſpirit would help this, Rom. 12.3, 16.Rom. 12.13, 16. Greg. Epiſt. l. 11. Math. 11.30.Rom 12:13Rom 12:16Matt 11:30 Gregory calls Humility Radicem pacis, the Root of peace; Learn of me (ſaith Chriſt), I am meek and lowly, and you ſhall have rest to your ſouls.

Love and Charity likewiſe, makes much to unity. Be kindly affectioned one to another with brotherly love, (ſaith the ſame Apoſtle, Rom. 12.10.): So elſewhere he often and vehemently preſſeth it,Rom. 12.10. Phil. 2.2, 2. Explained.Rom 12:10Phil 2:2 Phil. 2.1, 2. If there be any conſolation in Chriſt, if any comfort of Love, if any fellowſhip of the ſpirit, if any bowels and mercy fulfil you my joy, that you be like minded, having the ſame love, being of one accord, and of one mind; As if he ſhould ſay, Let me not intreat you only, but adjure you, as ever you would receive any comfort in Chriſt, as ever you would receive any benefit by his love and your own; if you have any ſenſe of that ſpiritual communion which is between the Saints of God; if ye have any compaſſion on me and the Church of God; do you herein, make up the mea…ure of my joy, in that you be peaceable and lovingly affected each to other: can any thing be p. 63ſpoken more pathetically, or perſwaſively? and whereto tended all this, but to the preſervation of the Churches peace and unity? And, Coloſ. 3.14. Love is charged upon us,Coloſ. 3.14.Col 3:14 above all thoſe excellent graces there mentioned.

Where love is, there is a Sympathy, a fellow-feeling of our Brethrens miſeries, and a pittying of their weakneſſe; it cauſeth us to be alike affected as if we were in their caſe,Heb. 13.3.Heb 13:3 Heb. 13.3. And where love is, there is Symphony, a Harmony and conſent in believing of holy truths, and in the worſhip and ſervice of the true God as we read, Acts 4.32.Acts 4.32.Acts 4:32 The multitude of them that believed were of one heart, and one ſoul, though they were many in number, yet they were but one in ſoul; and being different in quality and condition,Anima una, quoad Intellectum, per unitatem fidei: Cor unum, quoad Affectum, per unitatem Charitatis. Amb. Ser. 9. de Unit. Trin. Tom. 5. they differed not in faith and affection: They were (ſaith one) of one ſoul in regard of their Judgment, by the unity of faith; they were of one heart in regard of their Affections, by union of Love, So that, as St. Ambroſe telleth us this ſpiritual Love and unity of the Faithful far excelleth the natural Love and Unity of Brethren. That hath in it, the reſemblance and ſimilitude of the Body onelyonly; this declareth the Unanimity. That ſometimes, is contentious; this alwayes peaceable; That into company refuſeth a Brother, this into ſociety admitteth a ſtranger. That divideth with heart burnings, things common amongſt themſelves; this communicateth with chearfulneſſe, things proper unto others. Thus did the Primitive Church receive her moſt happy beginning, from the concord of her Children. And for want of this,Cant. 1.8.Song 1:8 our Church (which was the fairest amongſt Women, Judg. 19.29.Judg 19:29being united) is with the Levite's wife, being divided and cut aſunder (as it is at this day) become the object of ſcorn and pitty.

Want we motives to ſtirr us up to keep the Unity of the ſpirit, Epheſ. 4.4, —7.Eph 4:4in the bond of peace? The Apoſtle is not wanting, Epheſ. 4.4.5, 6. A ſeven fold obligation lies upon us for preſerving of i…. Firſt, The Church is but one body, (as we ſaid before) and we are members of that body; Now as in the body of man, the members (though divers, and of divers offices) ſweetly agree:Rom. 12.5. 1 Cor. 12.25, 27.Rom 12:51 Cor 12:251 Cor 12:27 So ſhould it be with the Church, the Myſtical body of Chriſt, Rom. 12.5. 1 Cor. 12.25, 27. Me thinks this very conſideration (ſhould the Apoſtle bring no more) might prevaile with us, to forbear diſcord, and agree in one.

p. 64Livy tells us a Story, That when the Common wealth of Rome was in great danger,Decad. 1. Lib. 2. through the broyles that aroſe between the Commons and Nobles of that City; The Senate ſent Menenius Agrippa (a famous Orator) to pacify the People, who told them this Parable: The Members of the Body objected againſt the Stomach; that it devoured all, and yet lay idly and ſluggiſhly in the midſt of the Body, whilſt the reſt of the Member, laboured full ſore to feed it; thereupon the Feet refuſed to carry it, the Hand to put Meat to the Mouth, the Mouth to receive it: The Stomach being empty, the Eye began to be dimn, the Hand weak, the Feet feeble, all the Members grew faint, and the Body withered; ſo that at laſt they were all neceſſitated to grow friends with the Stomach, and be at one: By which Parable he quie…ed the people. And I could wiſh it might prevail with us: For as the health and ſafety of the Body depends upon the concord of the Parts, in the mutuall performance of their dutyes; ſo doth the well fare of the Church, when we ſhew out ſelves to be Members one of another.

Secondly, There is one Spirit which we are all partakers of, 1 Cor. 12.13. Epheſ. 2.18. As in the naturall body there are not divers Souls,1 Cor. 12.13. Eph. 2.18.1 Cor 12:13Eph 2:18 according to the diverſity of Members; but one that gives life and motion to every Member, and quickens it: ſo is it in the body of Chriſt; and this Spirit is the Spirit of Union; it keeps all together, which elſe would ſhatter, and fall aſunder: How can ſuch think they have this Spirit, that live in diſcord? Hear what St. Jude ſaith of ſuch, ver. 19. They are ſenſuall, Jude 19.Jude 1:19and have not the Spirit: We need not load them with any other guilt than that. Are you not carnall (ſaith the Apoſtle to the contentious Corinthians, 1 Cor. 3.3.)? Yes you are,1 Cor. 3.3. Rom. 8.6.1 Cor 3:3Rom 8:6 and void of the Spirit; and to be carnally minded is death, Rom. 8.6.

Thirdly, One hope of our Calling; that is, we are called unto one and and the ſame Inheritance, which we all hope for, where we ſhall live ſweetly and bleſſedly together; Fall not out therefore by the way (as Joſeph ſaid to his Brethren). It is ſhame,Gen. 45.24.Gen 45:24 and pity, to ſee diſcord, and contention, between them that muſt forever live together in peace and love: Indeed it is a ſad ſight to behold two Heirs, to be at daggers drawing, p. 65when the Inheritance cannot, nor ſhall be divided.

Fourthly, One Lord, which is our head Chriſt Jeſus, whoſe Cogniſance and Livery, is Love and Unity, John 13.35.Joh. 13.35.John 13:35 This Cogniſance was ſo apparent in the Livery of Chriſtians, who lived in the Primitive times, that the very Heathen knew a Chriſtian by it: See (ſaid they) how they love one another. Tertull.And ſee, ſaid the Chriſtians of them, How they bate one another. Is it not a great diſhonour to our Lord, and Maſter, that we caſt off this Livery, ſo that now the very Heathen may ſay of us, as then Chriſtians ſaid of them, See what differences, what diſcords, are amongſt them? Had we many Lords to ſerve, no wonder if we differed, (for no man can ſerve two Maſters, Mat. 6.24. Zeph. 3.9.Matt 6:24Zeph 3:9much leſſe many): but ſeeing we have but one Lord to obey, let us put one ſhoulder to his work.

Fifthly, One Faith, which is the Soul of our Souls. One, whether we underſtand it of the Doctrine of Faith, which is beleived, (called, in Athanaſius his Confeſſion, the Catholique Faith of all Chriſtians); or, of the Gift of Faith, whereby we believe to Juſtification; which Grace is but one and the ſame, in all the Elect, 2 Pet. 1.1.2 Pet. 1.1. Tit. 1.4.2 Pet 1:1Titus 1:4 and therefore called the common Faith, Tit. 1.4. for that all Beleivers do, by one and the ſame Faith, believe in one and the ſame Chriſt: As there is but one Church in the Faith, ſo but one Faith in the Church; Una fides ſpecie, non una numero, One Faith in nature, not one in number; One, ratione Objecti, which is Chriſt, not one ratione Subjecti; For every Believer hath his own Faith, Hab. 2.4.Hab. 2.4. Mar. 5.34.Hab 2:4Mark 5:34 And ſo there are as many Faiths as there are Beleivers: We may ſay of Faiths as of Faces, Facies non omnibus una, Non diverſa tamen; One Light, many Raies; one Fountain, many Streams: This Faith being but one, we ſhould therefore ſtudy to keep the unity of it, in the bond of Love; and ſo compoſe our Affections as that we may go out with one heart, and one mind, in the profeſſion of it: We can do nothing (ſaith the Apoſtle) againſt the truth but for the truth, 2 Cor. 13.8.2 Cor. 13.8.2 Cor 13:8 So long as there is found agreement in fundamental truths betwixt us, and diſſenting Brethren, it ſhall be our wiſdom to ſilence our diſputes, and leave off wranglings about matters meerly notionall, and curious. But if in caſe this One Faith, which was once (for all) given to p. 66the Saints, be reſiſted by gainſayers, then it is our duty to contend for it,Jude v. 3. foreign. as we are required, Jud. ver. 3. and conflict one after another (as the word ſignifies).

Sixthly, One Baptiſm, which is the Seal of the aforeſaid Faith. The Apoſtle indeed elſewhere ſpeaks of Baptiſms, Heb. 6.2. Exp…ained.Heb 6:2Heb. 6.2. as if there were more then one; but the Apoſtle there, either puts one number for another, the Plural for the Singular (as we find it …ometimes put), (ſo ſome conceive); Or becauſe certain times were appointed for Baptiſm; as Eaſter, and Whitſontide, (ſo others); or, in regard of the three Immerſions that were uſed in Baptiſm, to ſignify the Trinity, for the party baptized was wont to be three times dipped in the water, and therefore he might call it Baptiſms or dippings; Or elſe by way of Alluſion to the manifold waſhings, or Baptiſms, under the Law; and ſo by Baptiſms is meant that Doctrine which teacheth the ceſſation of them, and the uſe of one Baptizing only inſtituted by Chriſt, and ſo the reſt aboliſhed: Or elſe it is to be underſtood of the Outward and Inward Waſhing which the Schools call Baptiſmum Flaminis & Fluminis, The Baptiſm of Water, and of the Spirit; that Waſhing af Regeneration, Tit. 3.5.Titus 3:5and the renewing of the holy Ghost, Tit. 3.5. The ſignification of both which, were taught the people in thoſe times, that they might learn to put difference betwixt Baptiſm by the Miniſter (which an Hypocrite may have); and the Inward Baptiſm by the Spirit, which Chriſt beſtoweth on his own Elect: And that they might be inſtructed in the nature of the Sacrament, and the ſignification thereof; and withall (it might be) of the Baptiſm of ſuffering affliction for the Goſpel, whereunto the Sacrament of Baptiſm obligeth. The firſt and the laſt of theſe Expoſitions are moſt followed, but the latter beſt approved: However the Apoſtle ſpeaks of Baptiſms, not for that men were often to be baptized (as ſome would have it); For as we are born once, ſo baptized but once: They were but once circumciſed under the Law, and we are but once to be baptized in time of the Goſpel, nor that Chriſt inſtituted more Baptiſ…s …hen one. And this one Ba…tiſm, wherein we are all ba…tized with water into the Name of On… God, Fa…her, Son, and Holy Ghoſt, ſhould be a ſtrong motive unto us to live in Unity, and godly Love; this being one uſe of Baptiſm (amongſt p. 67others) to diſtinguiſh Chriſtians from other Sects,1 Cor. 12.13.1 Cor 12:13 and to knit the hearts of Chriſtians together in a holy Communion, 1 Cor. 12.13.

Seventhly, and Laſtly▪ One God and Father of all, who above all things delighteth in the Unanimity of his Children.Mal. 2.10.Mal 2:10 Have we not all one Father (ſaith Malachy)? Yes, we have; Why then diſſent and jarr we? can we think it a matter pleaſing unto God? Is it not one of thoſe ſix things that God hates,Pro. 6.19.Prov 6:19 Diſcord amongſt Brethrens? Prov. 6.19. We are Brethren, both by the Father and Mother's ſide, and it is a ſhame for Brechren in nature to be ſeparated in Affection; ſo much more ſinful and ſhameful, for thoſe whom Grace hath joyned; whom one heavenly Father, Faith, and Religion, hath coupled, to be be diſunited, and make a breach in the Body of Chriſt:Gen, 13.8. Let there be no strife between me and thee (ſaid Abraham to Lot), for we are Brethren. The very name of Brotherhood is an Argument of Unity, and hath a ſweet violence to perſwade; Abraham could find no ſuch enforcing motive to peace, as it: Moſes uſed the like Argument to thoſe two Hebrews that were ſtriving together, Fall not out (ſaid he) for ye are Brethren: Act. 7.26.Acts 7:26And when the Servants of Benhadad obſerved the word Brother to come from the mouth of Ahab, they haſtily laid hold on it, as an excellent praeparative to the ſetling of thoſe differences which were betwixt thoſe two Princes, 1 King. 20.33.1 King. 20.33.1 Kgs 20:33 But how little doth it prevail in theſe daies? We find that true which Solomon ſpeaks (by woful experience),Pro. 18.19.Prov 18:19 A Brother offended is harder to be wonn then a ſtrong City, and their contentions are like the Bars of a Caſtle, Prov. 18.19. The War that is betwixt ſpiritual Brethren is almoſt irreconcileable; our diſſentions are like that [foreign] great Gulph, ſpoken in the Goſpell, through which there is no paſſage of meeting. Let us be earneſt with God,Luk. 16.26. Ezek. 37.7.Luke 16:26Ezek 37:7 that he would ſhew his power in the compounding of them, it is he alone that muſt do do it, the Wind of his Spirit muſt blow upon theſe bones before they ever come together.

To theſe ſeven Motives, uſed by the Apoſtle, tending to Unity, more might be brought, both from the good of it, and the ill or diſcord; But I have been ſomewhat prolix already, p. 68in this Uſe, but the Uſefulneſſe thereof may excuſe me; I have out a word or two to ſay more, and ſo I ſhall diſmiſs the Point.

If the Church be but One, One entire Body made up by the Collection and Aggregation of all the Faithfull, Uſe 3 unto the Unity thereof; then it muſt follow for our comfort, that we may claim a right one in another, to care one for another; pray one for another, and have Chriſtian Communion one with another, as the naturall Members of the Body have in the the Body: In all Church Ordinances, and Rites, we may claim and Intereſt for our Salvation;1 Cor. 12. 1 Cor. 3.21.22.1 Cor 121 Cor 3:211 Cor 3:22 In the Gifts of all God's Miniſters we have a Right and Title, and may, as occaſion ſhall be offered, make uſe of them; The Priviledges of the Catholique Church, the Communion of Saints, the Forgiveneſs of Sins, the Reſurrection of the Body, and Life everlaſting, all are ours; None of us that are of the Body, (neither Particular Perſons, nor Particular Congregations), are to work as ſeverall divided bodies, by themſelves; but as parts conjoyned to the whole, all of us are (as in a ſhop, when one ſervs this Cuſtomer, another that) to bring to the common box, and in imploying of our gifts to aim at the good of the body, for every one within the Church hath ſuch a Relation unto, and dependance upon the Church, as parts uſe to have in reſpect of the whole; which is full of comfort and encouragement (being well digeſted). But enough hath been ſaid concerning this ſpeciall property of the Vineyard's Unity. Now briefly of the Owner's peculiar Intereſt, and Propriety, therein. It is His Vineyard.

How His? Queſt. Is he the Owner and Poſſeſſor of no more but that? and the Figg-tree mentioned thereon growing?

The whole Earth is the Lord's and the fullneſſe thereof; the round World, Resp. Pſal. 24.1.Ps 24:1and they that dwell therein (ſaith the Pſalmiſt, Pſal. 24.1.) and yet in regard of the Affection that he bears unto the Church, he doth in a manner count himſelf owner of nothing but this.

The Church is the peculiar Inheritance of the Lord, Doct. Deu. 32.9. Exod. 19.5.6. Iſa. 46.13. Ezek. 7.20.Deut 32:9Exod 19:5Exod 19:6Isa 46:13Ezek 7:20He doth more reſpect it that he doth all the World beſides.

The Lord's Portion is his People, Jacob is the Lot of his Inheritance (ſaith Moſes), Deut 32.9. they are his peculiar ones, Exod, 19.5.6. His Glory, Iſa. 46.13. his Ornament, Ezek. p. 697.20. His Thorne, Jer. 4.21. His Diadem, Iſa. 62.3.Jer. 4.21. Iſa. 6.2, 3, 4. Reaſ. 1.Jer 4:21Isa 6:2Isa 6:3Isa 6:4 His Hepthzibah, Iſa. 62.4. his onelyonly delight is in her.

He hath choſen then from the reſt of the World; OnelyOnly the Lord had a delight in thy Fathers to love them, and he choſe their ſeed after them, even you above all people, as it is this day, ſaid Moſes to Iſraell. Deut. 10.15.) The Lord hath choſen Zion, Deut. 10.15. Pſ. 132.13, 14. 1 Pet. 2.9.Deut 10:15Ps 132:13Ps 132:141 Pet 2:9he hath deſired it for his Habitation (ſaith David, Pſal. 132.13, 14.) Ye are a choſen Generation (ſaith Peter, 1 Epiſt. 2.9.) God chooſeth for his Love, and loves for his Choice; they are called His by Election.

2He hath purchaſed his Inheritance with a great price; the whole world coſt him not ſo much as his Church did, it was bought with blood; not as Ahab, 1 King. 21.15.1 Kgs 21:15who purchaſed Naboth's Vineyard, by the cruell ſhedding of the right owners blood and unjuſt robbing of the right Poſſeſſor of it; but by giving the blood of his own Son to redeem it out of the hand of Juſtice, where it lay engaged, 1 Pet, 18.19.1 Per. 1.18.19. 1 Pet. 2.9.1 Pet 2:9 hence it is termed The people of his Purchaſe, 1 Pet. 2.9. as comprehending all his gettings.

3He hath entred into a League and Covenant with his Church, to become their God, and take them for his People, Hoſ. 2.13. 1 Pet. 2.10.Hos 2:131 Pet 2:10and ſo he hath not with the World beſides, Hoſ. 2.13. 1 Pet. 2.10. with Chriſt firſt was this Covenant of Grace and Mercy ſtruck up on our behalf, and ſo with us in him.

Ʋſe. 1 From hence, may all ſuch take warning, as bear ill Will to Zion, that they be not too buſy: The fingers of many itch to be pulling the Fence of Gods Vineyard, breaking down her Wall, robbing her Vines, yea, ſtubbing up both Root and Branch, &c. But let all ſuch Boars of the Wood, and Foxes of the field, Pſal. 80. Zech. 2.3.Ps 80Zech 2:3remember that the Vineyard hath an Owner, who holds it as dear as the Apple of his Eye; Iſraell is Holineſſe unto the Lord, and the firſt fruits of his encreaſe, all that deavour him ſhall offend, evill ſhall come upon them (ſaith the Lord,Jer. 2.3.Jer 2:3 Jer. 2.3.) God will bring his Action of Spoyl and Waſte againſt all ſuch, (and that is none of the cheapeſt Actions as ſome know) he will arreſt them and attaint them at the Barr of his Juſtice, and plead againſt them, and in the end all ſuch ſhall know, that however his Vineyard ſeems to lye awhile as unregarded, yet Her Name is, Sought out, Iſa. 62.12.Isa 62:12A City not forſaken.

p. 70Ʋſe 2 And great comfort may from hence be raiſed, on the behalf of God's Church and Vineyard; for we may reſt aſſured that he will never forſake his people, whom he hath choſen for himſelf: our ſins may give ſcope to the violence of our Adverſaries, ſo that God may for our unthankfullneſſe and unfruitfullneſſe, let us lye a while, as though we were neglected, yea rejected; he may let us out as it were, or morgage us into the hands of our enemies, who may plow upon our backs, and make long their furrows, and harrow us to purpoſe, but to forſake us utterly that he will not:Pſal. 129.3. Levit. 25.10, 23, 28.Ps 129:3Lev 25:10Lev 25:23Lev 25:28 He gave a Law to his people, and eſtabliſh'd it for an Ordinance to his Iſrael, that none ſhould ſell away the Inheritance of his Fathers, (this, Naboth made conſcience of) and if in caſe he had morgaged any part of his Inheritance, and by reaſon of poverty he were not able to redeem it, yet at the end of fifty years if ſhould return to him again, Levit. 25.10, 23, 28. And ſhall we think that God will part with his Vineyard, his own Inheritance for ever? No, No, it cannot be, The ga…es of Hell ſhall never prevaile againſt it: Even ſo, Return O Lord of Hoaſts we beſeech thee, Math. 16.18.Matt 16:18Look down from Heaven, and viſit this Vineyard which thy right hand hath planted, and the branch which thou madſt ſtrong for thy ſelf.Pſal. 80.Ps 80

Ʋſe 3 And let every true member of the Church, take notice of this prerogative of theirs, and make their claime: We are thine, ô Lord: as for the wicked thou never beareſt Rule over them: No wicked man can lay claime to God in reſpect of this Intereſt.Iſa. 63.19.Isa 63:19 To the wicked ſaith God What hast thou to do to take my name into thy mouth, Pſal. 50.16.Ps 50:16Pſal. 50.16. that is, to boaſt that I am thy God, ſeeing thou hateſt Inſtruction, &c. It is not a diſhonour think you to God, to be counted the God of Drunkards, Swearers, Licentious Livers? What a God (with a miſchief) is it that theſe men ſerve, ſaid the Indians, beholding the cruelty of the Spaniards; But God is not aſhamed to be called the God of Believers,Heb. 11.16.Heb 11:16 Heb. 11.16. It is indeed a debaſing of himſelf thus to exalt them, but God is not aſhamed of it, he makes over himſelf to us in a ſpecial manner, ſo as to be ours and take us for his own; For the Covenant of grace runs in this Tenour, I will be their God and they ſhall be my people, Jer. 31.33.Jer 31:33Jer. 31.23. And thus will I ſay to them which were not my people, Thou art my people, p. 71and they ſhall ſay, Thou art my God, Hoſ. 2.23.Hoſ. 2.23.Hos 2:23 God challengeth us to be his, and we may challenge him to be ours, as did the Spouſe in the Canticles, Chap. 2.16, & 6, 2.Cant. 2.16, & 6, 2.Song 2:16Song 6:2 I am my well-beloveds, and my well-beloved is mine.

And hereof we have great cauſe to boaſt and glory,Rom. 5.11. Pſal. 18.1, 2.Rom 5:11Ps 18:1Ps 18:2. Rom. 5.11 So did David, Pſal. 18.1, 2. I will love thee O Lord my ſtrength, The Lord is my Rock and my Fortreſſe and my deliverer, my God, my ſtrength, in whom I will trust, my Buckler, the horne of my Salvation, and my high Tower. Nine ſeveral My's there are in thoſe two verſes; The poor Chriſtian can have no greater nor ſounder ground of comfort, neither in Life, nor Death, then this that he is Gods, and God is his: All happineſſe comes along with God.Pſal. 119.94. Pſal. 84.11. Pſal. 5.8. 1 Tim. 5.8. Pſal. 33.12, & 144, 15. Deut. 33.29. 1 Sam. 25.16. Dan. 4.30. Luk. 4.8, 9.Ps 119:94Ps 84:11Ps 5:81 Tim 5:8Ps 33:12Ps 144:15Deut 33:291 Sam 25:16Dan 4:30Luke 4:8Luke 4:9 Upon this ground we may expect Protection, ſo David often, I am thine, ſave me: Who will not defend his own? and upon this ground we may expect Proviſion, and all neceſſary ſupplyes; He is worſe then an Infidel (ſaith the Apoſtle) that provides not for his own: This alone is enough to make a man perfectly bleſſed, Pſal. 33.12, & 144, 15. Deut. 33.29. Let Nabal (then) boaſt of his Sheep and Wine, Shall I take my bread, my water, my fleſh, with a haughtineſſe; let Nebuchadnezar point to his great Pallace that he had built, and boaſt of the might of his Power, and the greatneſſe of his Majesty: Let the Devil himſelf point to all the Kingdoms in the World, and ſay, All theſe are mine, yet all this is nothing to that a true Believer can ſay, God is mine; It may be thou haſt no money, houſe, friend, to call thine on earth; yet caſt thine eye upward, that Heaven, and the great God that dwelleth in that Heaven, thou mayſt call thine: He is the portion of thine Inheritance, thy lines are fallen into a pleaſant place, Pſal. 16.5, 6, 7.Ps 16:5Ps 16:6Ps 16:7thou haſt a goodly heritage, Pſal. 16.5, 6, 7. And ſo much of the Vineyard, now to the Plant.

Had a Figg-Tree planted in his Vineyard. Text.]

The Plant here mentioned, may be conſidered in its Kind and Quality. For Kind generically, a Tree; ſpecifically a, Figg-Tree. For Quality, no wild one but planted, and that in no barren ſoyle, but in a Vineyard, even in the Vineyard before ſpoken of, a rich and fertile ſoyle.

Man is frequently reſembled to a Tree in Scripture;Obſ. ſo Job p. 7219.10. Dan. 4.10, 11, 14, 20. Iſa. 44.23. Jer. 11.19. Ezek. 17.24. Math. 3.10, & 7, 17, 18, 19, & 12, 33. The Reſemblances are many; take we notice of ſome.

Firſt, In reſpect of Shape, A Tree hath its Root, Trunk, or Body, Boughes, Branches, and ſmaller twiggs iſſuing from thence: Man's Head is his Root, his Body anſwereth the Trunk or ſtock of a Tree, His Armes and Legs are his boughes and branches: His Fingers and Toes the ſmaller twiggs, OnelyOnly here is the difference, Man is Arbor inv…rſa, 2 Tree turned upſide down,Ariſt. Plat. Scalig. (ſaith the Philoſopher). For the Root or Head of a Tree ſtandeth on the Earth, and extendeth i… ſelf towards Heaven in the ſtock, boughs, and branches of it; But man, (this Myſtical Tree) hath his Head upwards, as his Root; and his Branches and Boughs grow downward to the Earth: to teach us (ſaith one) whence we have our ſap, moyſture, and nouriſhment, not from the earth below, as the Tree hath (which was Eſau's bleſſing,Gen. 27.28, 39.Gen 27:28Gen 27:39) but from the dew of Heaven, which was the bleſſing of Jacob, Gen. 27.28, 39.

Secondly, In reſpect of Growth, there is ſome good Reſemblance. A Tree is firſt tender in the twigg, them ſtiff in the ſtock; and laſtly, withered and doating in the age of it. So man, in his Child-hood and Infancy is flexible, eaſily enclining to vertue or vice,Prov. 22.6.Prov 22:6 as he is taught and inſtructed: like wax he is apt to receive any impreſſion that ſhall be put upon him, and (as Pliny ſpeaketh of the Firr-Tree) the nearer it is to the Root, the more ſmooth it is, and leſſe knotty: So the nearer man is to Infancy and Childhood, the leſs ſinful, and freeſt from vitious courſes; but when he once comes to be ſtiffened, and confirmed in the ſtrength of his ſtock, by man-age, then he waxeth more tough and violent in his courſes,2 King. 12.14. 2 Chron. 24.17.2 Kgs 12:142 Chr 24:17 (as did Rehoboam and Joaſh): the elder we grow, uſually the worſe we are. Adam was worſe in his breeches then he was before; ſo is it with his ſinful poſterity.

And as man growes thus in his youth, ſo he is drooping in his age. Let him be as ſtrong as the Oake, as tall as the Cedar; as ſtrait as the Pine-Tree, as green and flouriſhing as the Lawrel or Bay-Tree; when age ſ…iſeth on him, his ſtrength is wenkened, his talln…ſſe …b…, his …tr…itn…ſſ… …ooked, his greenneſſe p. 73withered. When Iſaac waxed old, his fight waxed dim; when David waxed old,Gen. 27.1. 1 King. 1.1. 2 Sam. 19.34. Eccleſs. 12.2,—7.Gen 27:11 Kgs 1:12 Sam 19:34 his naturall heat decayed; when Barzillah waxed old, his ſen es failed, and he became unſerviceable. In old age, the Keepers of the houſe wax feeble, the P…llars of the houſe faint, as Solomon excellently ſets it forth, Eccleſ. 12.2,—7. At hi jam mortui ſunt (ſaid Milo, looking upon his Armes when he ſaw the young Champions ſtriving for maſteries).

Thirdly, There are ſeveral ſorts and kinds of Trees; ſome greater then other, and ſome taller; ſome ſtraiter, ſome broader; ſome younger, ſome elder; ſome barren, ſome fruitful; ſo is it amongſt Men: All are not of the ſame ſame Rank and Quaſity, ſome are of high degree, other low, Pſal. 62.9. Jam. 1.9.Ps 62:9Jas 1:9Pſal. 62.9. Some exalted, others brought down: Saul was a tall Tree, higher then others by the head and ſhoulders. 1 Sam. 10.23. Luke 19.3. 2 Sam. 14.25. 2 Sam. 4.41 Sam 10:23Luke 19:32 Sam 14:252 Sam 4:4Zacheus was a low Tree, lower then the people by head and ſhoulders; Abſolom was a goodly green ſtrait Tree, none in Iſrael to be compared with him for beauty; Mephiboſheth was a tree lame and crooked from his Childhood, by a fall that he god out of his Nurſe's arms: Some are fruitful, others unfruitful: Of which more hereafter.

Fourthly, In reſpect of Outward State and Condition the Reſemblance holds. High Trees are ſubject to greateſt dangers, being expoſed to the violence of the winds, blaſts of Lightning, the dints of Thunderbolts, and uſually the higher the leſſe fruitful: Low Trees are ſubject to the browzing of Beaſts, trampling down with feet, and twenty other Annoyances; The Tree of a middle Stature is uſually ſafeſt, and beareth the beſt fruit. Thus it is with Man: Thoſe in high place lye open to the winds of alteration, to the lightnings of Dyſaſters,2 Sam. 1.19.2 Sam 1:19 to the thunderings of envy and malice; How are the mighty overthrown (ſaid David in his Epitaph for Saul.) Oh! how are they fallen? how often are they ſplit with the weight and greatneſſe of their own boughes?Pſal. 123.4. Pſal. 10.9. Prov. 19.4, 7, & 22, 22. Iſa. 3.25.Ps 123:4Ps 10:9Prov 19:4Prov 19:7Prov 22:22Isa 3:25 Thoſe of low eſtare are trampled upon and ſcorned, their ſouls are exceedingly filled with the ſcorning of thoſe that are at eaſe, and with the contempt of the proud; where the hedge is loweſt, every one will be trampling over. Who more wronged than the Widdow and Fatherleſs? The mean eſtate p. 74hath alwayes bin found to be the beſt and ſafeſt; ſuch are beneath envy, and above ſcorn. This, Agur preferrs to either extream, Prov. 30.8. and of this Rank are thoſe poor that receive the Goſpel,Prov. 30.8. Math. 11.5. 1 Cor. 1.26.Prov 30:8Matt 11:51 Cor 1:26 or were Goſpel lized, Math. 11.5. So, 1 Cor. 1.26. Not many wiſe men according to the fleſh, not many mighty, not may noble are called, but thoſe of lower rank and quality, yet not of the loweſt; for experience makes it good, that thoſe who are of the loweſt rank of all, are moſt graceleſs.

Fifthly, Trees are not without their diſeaſes, as Pliny ſheweth, not is man without his;Plin. lib. 17. c. 24. The ſame Author tells us that, to that time, 300 ſeveral diſeaſes were diſcovered, which man was ſubject unto: (ſome Philoſophers ſay 2000, and that there is 200, to which the very eye of man is incident). Sure I am, there is no Tree ſubject to ſo many diſeaſes as the body of man is: Beſides thoſe two worms which lye at his Root, Day and Night, which will kill the Tree in the end, and be the deſtruction of it.

Laſtly, In reſpect of the Ʋſe, Man may be reſembled unto a Tree; ſome Trees are for building, others for burning, being once felled: So it is with all mankind, being felled by death; ſome are for the building up of that houſe which is not made with hands, 2 Cor. 5.1. Heb. 6.8.2 Cor 5:1Heb 6:82 Cor. 5.1. others for fewel in Hell, their end is to be burned, Heb. 6.8. Other Reſemblances we might acquaint you with, but I muſt obſerve meaſure; Let not this that hath bin ſaid be paſſed over without ſome uſefull Application.

We read, Mark 8.24. that when the Blind-man began to recover his ſight, Uſe. Mark 8.24. Explained.Mark 8:24he ſaw men walking like trees, that is, (ſaith Beda) he ſaw the formes of men, but by reaſon of the dimneſſe of his ſight, he could not diſcern any lineaments of their bodies; As if he ſhould ſay, I ſee a weak and confuſed glimmering of men, which ſeemeth to me rather trees then men.

This (ſay ſome) is not without a Myſtery: ſuch is man's blindneſſe, that we look no otherwiſe upon men, then we uſe to do upon trees: This man we commend for his ſtrength, another for his ſtature, a third for his ſpreading branches; and thereupon ſaith Chryſoſtome, Chryſ. Hom. in Pſal. 150.Ps 150if thou ſeeſt a goodly tall man do not admire him, for trees alſo are of a great tallneſſe; and if thou ſeeſt a man great in wordly eſtate, do not gaze upon him, it is p. 75but worldly greatneſſe that is in him: But I may ſafely ſay, that he is blinder then that blind man, who doth not ſee himſelf (in ſome ſenſe,) and others likewiſe, walking like trees on Earth. Thou art now tall and high, in a proſperous ſtate and condition, green and flouriſhing; be not ſecure, thou knoweſt not how ſoon thy top may be taken off, thy goodly branches ſhred and lopped, thy trunk and body felled by the Axe of Death (which it may be ſome long for, that they may gather ſome of the chips that flye from thee at that time). Art thou of a low condition, and mean rank, yet thou art a Tree and muſt prepare for Winter ſtormes and alterations: No man continueth at one ſtay, in the midſt of Life we are in Death: many of thoſe violent ſtorms which taller trees do meet withall, thou mayſt eſcape; but all thou canſt not, whilſt thou haſt thy growing and abiding on the Earth: Man that is born of a Woman, Job 14.1.Job 14:1hath but a ſhort time to live, and is full of trouble.

Thou haſt now the favour of Great of men, Princes and Potentates of the World, in whom thou truſteſt, under whoſe ſhadow thou refreſh…ſt thy ſelf, and in whoſe boughes thou buildeſt thy neſt; yet remember theſe are but Trees, their leaves will fade, and they themſelves muſt give way to the ſtroak of Death, and what becomes then of all the Birds Neſts that were built in their Branches? Dan. 4.14.Dan. 4.14.Dan 4:14 And this is the very Argument that David bringeth to diſſwade from truſting to Worldly greatneſſe, their breath departeth, and they returning to their Earth, all their thoughts periſh: It may be,Pſal. 146.3, 4.Ps 146:3Ps 146:4 thoughts they had of doing thee good, but all comes to nothing, they dye with them.

In ſhort, remember what you read, Jonah 4.6.Jonah 4.6.Jonah 4:6 God by his power and providence, raiſed on the ſudden a little tree out of the ground, in the ſhadow whereof Jonah took exceeding delight and pleaſure, for that with the leaves thereof he was defended from the ſcorching heat of the Sun; but the joy he took therein laſted not long, for by the morrow-morning, the next day, the life of that green plant was deſtroyed by a little gnawing worme, ſo that it proved dry and withered, and his de ightful ſhadow vaniſhed.Abbot on Jon. Lect. 48. What kind of Tree that was we will not diſpute? It hath bin done by ſome Learned Expoſitors to p. 76good purpoſe, albeit, as one of them ſaith, unleſſe there be ſome ſecond Adam, King. on Jon. Lect. 45.to ſpeak his mind, or another Solomon who was able to ſpeak of the Trees, from the Cedar to the Hyſop the controverſie will not be ended: (Be it what it was) I onelyonly allude unto it. There is no man but hath his tree, or gourd; ſomething in the ſhadow whereof he ſolaceth himſelf, as Ahſuerus did in his Princes and Servants,Eſth. 1.3, 4. Dan. 4.30. Iſa. 39.2. Luke 12.18.Esth 1:3Esth 1:4Dan 4:30Isa 39:2Luke 12:18 and the riches of his glorious Kingdom. Nebuchadnezar in his goodly Buildings; Hezekiah in his ſilver, and gold, and ſpices, in the houſe of his Armour and Treaſuries: The rich fool (mentioned in the Goſpel) in his great Crops and ſpacious Barn…s; But they forget the worme, ſome meſſenger of the Lord of other; either ſickneſſe, or bands, or death, which will ſmite this Tree, and give it a mortal ſtroak, as if a workman had come with his Axe to fell it, and lay it on the ground. In that Tree or Ivie (ſaith a very Learned Divine,Dr. John White ſenat the Spittle. ſpeaking to rich men) behold all your State, or Riches; Let the greatneſſe and pleaſure of your mind be the greenneſſe of it; Let the encreaſe of your wealth be compared to the growing of it; Let your Tenants, and Children, and Followers, be the leaves of it; Let your peace and contentment that you take there, be as the ſhadow: but then again, remember the withering of this Tree; the worme that bites it, is death, the fading of it, is the decay of your eſtates, when you ſhall be ſpoyled of all you took pleaſure in: The winde that ſmote Jonahs his head, is the misfortune that may blow upon you; and his grief is the ſudden aſtoniſhment of mind that ſhall take you, when all this comes: The like may be ſaid of all other worldly delights,Job 24.20.Job 24:20 which are but the ſhadow of that Tree which ſhall be broken, or blaſted: Thus much in the general, as it was a Tree: let us now take a more particular notice what kind of Tree it was, and of what quality. Fox Kind it was,

A Figg-Tree. Text.]

It was no ordinary nor trivial Tree, but of a noble and generous kind (called upon by other Trees to be King over them) and brought forth ſweet and delicious fruit,Judg. 9.10.Judg 9:10 Judg. 9.10. By which Figg-Tree the Jewiſh Synagogue is eſpecially meant, and to them in a more ſtrict ſenſe it is to be applyed, but Communiratione, in a general conſideration, every Chriſtian Congregation, p. 77yea, every individuall perſon of ſuch a Congregation is intended, as being concerned there in.

Why a Figg-tree ſhould be mentioned, rather then any other Tree, ſome Reaſons may be rendred, as this in generall; The Figg-tree was very common in Judea, Mald. in loc.and frequently planted in their Vineyards, for that the Vine delighteth much in its neighbourhood and ſhade; and thence is it that we ſo frequently find them joyned together in the Scripture, Dent. 8.8. 1 King. 4.25. Pſal. 105.33. Joel. 1.7. & 2.22. Amos 4.9. Hag. 1.19.

More particularly, In reference to the Synagague of the Jews, and that State; The Figg-tree, above other Trees, did beſt ſet forth their condition. The Figg-tree is a ſucculent Plant full of leavs and luxuriant Branches; ſo did that Nation come out,Rarrard. in loc. and ſpend its ſapp in outward Obſervations and Ceremonies, contenting it ſelf with the fair leavs of outward profeſſion, crying out, The Temple of the Lord, the Temple of the Lord, Jer. 7.4. Iſa. 29.13. Mat. 15.9.Jer 7:4Isa 29:13Matt 15:9drawing near with their Lips when their Hearts were farr off.

Again, The Figg-tree is the firſt that buddeth, but the laſt whoſe fruit is ripe; The Jews budded long before the Gentiles,Rom. 11.25, 26.Rom 11:25Rom 11:26 (and it is to be prayed for, that the time of their ripe fruit may be haſtned); but the fullneſſe of the Gentiles muſt come in, before their ripening can be expected, as the Apoſtle ſhews, Rom. 11.25, 26. As yet there is an emptineſſe amongſt the Gentiles, both in regard of number,Parr his Comment on Rom. 11.15.Rom 11:15 and in reſpect of Grace (which laſt emptineſſe is a very great impediment to the calling of the Jews): but when fulneſſe of the one, ſhall be come in, and the number of converted Gentiles made up (which aſſuredly ſhall be), then ſhall follow a generall converſion of the other; the whole body of the Jews in geneaall, (albeit nor every ſeverall and ſingular perſon) ſhall be received to grace and ſalvation. This is a Myſtery, and of us not ſufficiently underſtood: how and when theſe things ſhall be, God only knows (ſaith Origen) let that ſatisfy; onelyonly let all further their ripening, by earneſt prayers and ſpeedy repentance, for thoſe Sins which have been hitherto Barrs and Obſtacles to hinder it.

p. 78In Reference to the Chriſtian Church, under the New Teſtament, the Figg tree is named in reſpect of ſundry properties, wherein it doth hold reſemblance.

Firſt, The Figg-tree is full of ſapp and moiſture, it is the moſt juicefull of any tree, the Root of it doth abundantly feed it;Iſ 2.53.Isa 2:53 ſo doth Chriſt his Church, he is the Root of it, and on the Root depends the firm ſtanding thereof, and the life of every branch; from this Root we have our radicall moiſture, from his fullneſſe we derive Grace, Epheſ. 1.…, 23. Col. 1.19. & 2 3, 9. John 1.16. Pſal. 1.3. Jer. 17, 8.Eph 1Col 1:19Col 2:3Col 2:9John 1:16Ps 1:3Jer 17:8and Grace for Grace, John 1.16. (or Grace upon Grace), that is, a daily encreaſe of Graces, one after another; thence it is, that our leavs ſhall not wither, but alwaies remain green; we ſhall not ſee when heat commeth; nor be carefull in the year of drought, neither ſhall ceaſe from yielding fruit, Jer. 17.8.

Secondly, The Figg-tree is fruitfull above other Trees; It hath fruit one under another, inſomuch that one Figg thruſts off another, through its abundance: The Aegyptian Figg-tree (ſaith Solinus) bears fruit ſeven times in a year, pull off one Figg, and another breaks forth in the place thereof, very ſhortly after; So fruitfull is the Church of God, and every ſound Member of it, they are filled with the fru…ts of righteouſneſſes, Philip. 1.11. ever bearing,Phil. 1.11. James 3.7.Phil 1:11Jas 3:7 being full of Mercy and good fruits, James 3.7. they are fruitfull all over, as one ſaid of Nehemiah, in that he never reſted from doing good to his people.

Thirdly, The Fruit of the Figg-tree is a most delicious fruit: Shall I leave my ſweetneſſe ſaid the Figg-tree,Judg. 9.11.Judg 9:11 Judg. 9 11? And ſuch is the fruit of every good Chriſtian, acceptable and pleaſing both to God and man: What the Apoſtle ſpeaks of the work of Charity,Phil. 4.8. Heb. 13.16.Phil 4:8Heb 13:16 Philip. 4.8. Heb. 13.16. may be ſaid of every other Gift and Grace, it is an odour of a ſweet ſmell, a ſacrifice acceptable and pleaſing unto God; we are a ſweet Savour unto God (ſaith the Apoſtle).2 Cor. 2.15. Cant 6.2.2 Cor 2:15Song 6:2 The fruits of our Graces are God's dainties, Cant. 6.2.

Fourthly,Mat. 24.32 Pſa. 110.3. Gal. 1.16. 2 Cor. 8.10 & 9.2.Matt 24:32Ps 110:3Gal 1:162 Cor 8:102 Cor 9:2 The Figg-Tree is forward in putting forth it foretells a Summer as our Saviour ſhews, Math. 24.32. Gods people are a willing People, Pſal. 110.3. Forward to every good work, that God requires to be done. Gal. 1.16. 2 Cor. p. 798.10. & 9.2. even in this ſenſe the godly may be ſaid to be Primitiae Dei, the firſt fruits of God;Jam. 1.18.Jas 1:18 And this their forwardneſſe promiſeth a Summer; it brings a bleſſing upon a Nation.

Fifthly, The Figg-Tree makes not ſo glorious a ſhew as do other Trees, it nei…her blooms nor bloſſoms and yet bears abundantly: ſo is it with the ſound Chriſtian, he makes not that ſhew that the Hypocrite doth, but he is more fruitful,Mat. 6.3, 4, 6. Luk. 18.11, 12.13, 14.Matt 6:3Matt 6:4Matt 6:6Luke 18:11Luke 18:12Luke 18:13Luke 18:14 Mat. 6.3, 4, 6. Luk. 18.11, 12, 13, 14. The Harlot exceeds the chaſt Matron in gawdy Attire, as the Church of Rome doth ours.

Sixthly, The Figg-tree beſt bears the brunt of Winter storms, and is freeſt from Summer's thunder (ſaith Pliny) that never ſtrikes it: Sure it is, that the godly Chriſtian is beſt armed for hard weather, and beſt enabled to go through variety of conditions, Phil. 4.12, 13.Phil. 4.12, 13.Phil 4:12Phil 4:13 Nor do the Thunderbolts of an angry God ever ſtrike him: that Thunder and Lighting which comes from the Throne comes through the Rainbow, the Covenant of Grace and Mercy, before ever they come at him,Rev. 4.5.Rev 4:5 Revel. 4.5.

Seventhly, Amongſt all Trees there is none whoſe Leaf doth ſo much reſemble the Hand of a man as doth the Figg-tree's: The Leaf of the Aſp reſembles the Tongue, but the Leaf of the Figg-tree, Man's Hand. Chriſtianity ſers us to work, it ſtands not in a verbal Profeſſion, but in action,Mat. 21.28. Joh. 13.17. Jam 1.22.Matt 21:28John 13:17Jas 1:22 Mat. 21.28. John 13. 17. Jam. 1.22.

Laſtly, (For I will not preſſe the Reſemblance too farr); The Figg-tree hath ſuch a vertue in it, ſaith Plutarch, Plut. Symp. lib. 6.that if a wild Bull be tyed unto it, for a ſmall time, it will become tame and tractable, albeit it were never ſo fierce and fell before; In this a Chriſtian is like a Figg-tree; if he cannot tame the fierce nature of another, (which notwithſtanding he ſometimes doth, by his preſence and pious life), yet he can tame himſelf, and, through the power of God's bleſſed Spirit, ſubdue the unruly paſſions of his Soul; of angry and revengefull he becomes meek and gentle, &c. and ſuch was foretold ſhould be the fruits of Chriſts Kingdom under the Goſpel,Iſa. 11.6, 10.Isa 11:6Isa 11:10 Iſa. 11.6, 7, 8, 9. I ſhall carry the Reſemblance no farther, that which hath been p. 80ſaid is enough to ſhew the fitneſſe of the Reſemblance, and why the Chriſtian ſhould be likened to a Figg Tree above all other Trees.

In that the Jewiſh Synagogue of old, and every Chriſtian Congregation now, is Reſembled to a Figg-Tree, and not to the ſtrong Oake, tall Elme, ſmooth Aſh, or any other fruitleſs Tree, it may teach us that,

Thoſe Trees wherewith God furniſheth his Vineyard, are of a fruitfull kind, No barren, but bearing Trees are for his uſe and ſervice. Doct.

A Chriſtian, ſaith Bernard, of all Creatures is reſembled to a Lamb, of all Birds to a Dove, of all Flowers to a Roſe and Lyllie, and of all Trees to a Vine and Figg-Tree. Indeed we ſhall ſeldome or never read in Scripture, that the Church or any lively member of it, is compared to any other Tree then thoſe that are of a Fruitful kind. He ſhall be like a Tree planted by the Rivers of water (ſaith David) which bringeth forth fruit in due ſeaſon, Pſal. 1.3. Pſal. 52.8. Pſal. 92.12. Jer. 11.16, & 17, 8. Ezek. 47.12. John 15.1, 2.Ps 1:3Ps 52:8Ps 92:12Jer 11:16Jer 17:8Ezek 47:12John 15:1John 15:2Pſal. 1.3, I am like a green Olive tree in the houſe of God, ſaith the ſame Prophet, ſpeaking of himſelf, Pſal. 52.8. and ſuch as are Righteous he reſembles to the Palm or Date tree, and to the Cedars in Lebanon, Pſal. 92.12. which Pliny tells us are very fruitful: So, Jer. 11.16, & 17, 8. Ezek. 47.12. John 15.1, 2.

The Arke of Noah was a type and figure of the Church, and it was not without a Myſtery that God commanded Noah to make it,Gen. 6.14.Gen 6:14 not of unfruitful but fruitful Trees, of Gopher wood, which ſome conceive to be the Turpentine Tree, which bears a berry. Others, the moſt excellent kind of Cedar; And ſo that other Ark which was a Teſtimony of his preſence, muſt be made of Shittim wood, Exod. 25.10.Exod 25:10which Vatablus and Junius underſtood to be the fruitfulleſt amongſt all Cedars: Trees of an unfruitful kind are not for God's houſe and building. Let not this Obſervation paſſe without ſome profitable Uſe.

The Heathens of old were Idolatrous, Ʋſe. in multiplying gods to themſelves, even to the number of thirty thouſand, (ſaith Heſiod) whatever they beſt liked, that they created a god, and ſo of whatever they moſt feared; Of a Clap of Thunder they made a Jupiter, of a Tempest at Sea they made a Neptune, of an p. 81Earth-quake they made a Pluto, &c. And to theſe their created gods, they erected Temples, Altars, and conſecrated the goodlyeſt, and faireſt Trees that they met withall: which antient practiſe of dedicating this, and that kind of Tree, to ſeveral gods as proper and peculiar to them, was alwayes obſerved, (ſaith Pliny) and yet remaineth to this day:Plin. Lib. 12. c. 1. Thence Lucian took occaſion to deride the practiſe of thoſe times, feigning their Idol-gods to ſit in Parliament, and every one making choyce of that Tree which he moſt fancied; Jupiter makes choyce of the Oake for its ſtrength, Apollo of the Bay Tree for its greenneſs, Neptune of the Poplar for its length, Juno of the Eglantine for its ſweetneſſe, Venus of the Myrtle Tree for its beauty. Minerva ſitting by, demanded of her Father Jupiter, what might be the reaſon, that ſeeing there were ſo many fruitful Trees, they all made choyce of thoſe Trees which were fruitleſſe; he anſwered her, Ne videamur fructu honorē vendere, that we may not be thought to chaffer our honour away for fruit; well, ſaid Minerva, do you what you pleaſe, I, for my part, make choyce of the Olive for its fattneſſe and fruitfulneſſe; All commended her choyce, and were aſhamed at their own folly. This you'l ſay is but a fiction; and it is no other, but it diſcovered the folly of men of that generation, and ſo it may do of ours: In elections and choyces, fruitful Trees are leaſt of all regarded. The Ambitious he ſeeks after unprofitable honour, high place, Rule and Government, and would be advanced above the reſt of his Brethren, he affects the Cypreſſe for its tallneſſe (A Tree that great men much eſteem of, and nouriſh in their walkes, but it is hardly made to grow); and when it is come up, the fruit is good for nothing, the Leavs of it are bitter,Plin. Lib. 16. c. 33. the Scent ſtrong, neither is the ſhade thereof wholeſome. The young Gallant is for the double-coloured Poplar, all for forme and complement: Oh! there is much of a Gentleman in that, the leaves of this Tree are ſoft, and full of down, which ſoon flyes away like the down of the Thiſtle into the Aire, this Tree is an Emblem of Diſſimulation; The flattering Courtier likes well the claſping Ivie, which yet is an enemy to all Trees and Plants, it undermineth walls, and is good onelyonly to harbour Serpents, and venomous Creatures; inſomuch that Pliny wonders it ſhould be honoured by any, or counted of any worth; p. 82and yet Heathen Emperours have uſed to make them Garlands of it, and weare them on their Heads: Rehoboam too much affected theſe Ivie codds,1 King. 12.8.1 Kgs 12:8 1 King. 12.8. And it is the fault of greatneſſe. The covetous worlding preferrs the Aſh to all other Trees, he loves to bear the Keyes, and delight in being the Jaylor of his wealth. The Body and bulk of this Tree is hard and tough, and the leaves unwholeſome to any Beaſt that doth not chew the cudd:Plin. Lib. 16. c. 13. In ſhort, ſome chooſe for beauty, ſome for ſweetneſſe, ſome for greatneſſe, ſome for greenneſſe; but where is He or She that makes Minerva's choyce, to chooſe for fruitfulneſſe? As Samuel ſaid of the Sons of Iſhai (one having a goodly ſtature, another a goodly countenance) Surely now the Lord's annointed is before me; 1 Sam. 16.6.1 Sam 16:6So we think of theſe goodly and tall Trees, (but fruitleſſe in grace) if Honour comes, Wealth comes, Beauty comes, &c. This is the anoynted of the Lord, this muſt be he.Verſ. 7. But God ſeeth not as man ſeeth; man looketh on the outward appearance, but the Lord looketh on the heart, as was told Samuel.

And ſeeing (as we have heard in the former Doctrine) we are all of us (one and other) Trees, Uſe 2 either fruitful or fruitleſſe, it concerns us nearly to ſee that we be of a bearing kind. Trees that are not for fruit, will be for fire, (as hereafter in due place God aſſiſting you ſhall hear). Thou mayſt be a tall Elme, a ſturdy Oake, a faſt-growing Willow, a ſappie Sycamore, and be ſuffered to grow in the Fields and Forreſts,B. B. Hall. in the Ditches and Hedgtows of the World; you may ſpread far, and ſhoot up faſt; ſhade well, and ſhew fair: but if you be barren, and not of a fruitful kind, you are not for the Vineyard of the Lord; there growes none but Vines, and Figg-Trees; Olives, and Pomegranates.

But are not all that come from the Loynes of Adam, Object. of a fruitful kind and apt to bear?

They are ſo: Reſp. But man is to be conſidered in a three-fold eſtate, 1. In the ſtate of his Integrity, 2. of Corruption, 3. of Reſtauration.

The former is that eſtate wherein he was at firſt created, after the Image of God; in which eſtate he was perfectly happy, and had ability to do whatſoever his Creatour ſhould require of him, p. 83and might be compared to thoſe Trees of Paradiſe, richly loaden at their firſt creation; alwayes bearing fruit, freſh, and ripe: and in that reſpect our bleſſed Saviour might curſe that Figg-Tree which ſtood in the way fruitleſſe,Mark 11.13.Mark 11:13 albeit the Text ſayth, the time of Figgs was not yet, for that came through the ſin of man, had he ſtood in his Integrity. Figgs would have bin upon it: but from this happy eſtate man ſoon fell.

And now conſider man as fallen in Adam, and ſo he is a Figg-Tree ſtill, but a wild one, Look upon him Philoſophically, in genere Entis, in reſpect of his natural endowments and abilities, as he is a reaſonable Creature, hath an Immortal ſoul, endowed with Noble faculties of Underſtanding, Will, Memory, Conſcience, &c. and is capable of Divine Objects, and hath a Body which is a fit Inſtrument for his ſoul to act by; Thus he ſtands yet as a Figg-Tree, and is of a bearing kind, for without theſe natural abilities, he were not capable of grace; were he a Stone or Logg, and wanted Reaſon, he were not to be wrought upon: What Philoſophy often ſaith, Nihil in Intellectu quod non prius in ſenſu, till ſome Senſe apprehend a thing, the Judgment cannot debate it, nor diſcourſe it, may in ſome ſence (ſaith a Learned Doctor) be ſaid in Divinity,Dr. Donn. Nihil in Gratiâ quod non prius in Natura, there is nothing in grace, that was not firſt in nature; ſo far, as that grace alwayes finds nature, and natural faculties to work on: and though that nature be not diſpoſed to receive grace when it comes, yet that nature and thoſe faculties which may be ſo diſpoſed by grace, are there before that grace comes. But if we conſider man in this his lapſed eſtate Theologically, ſo he is but a wild Olive, and wild Figg-Tree; the Figgs which he bears are ſuch as thoſe which Jeremiah ſpeaks of,Jer. 24.2.Jer 24:2 bitter, ſo bitter that no man can eat them, Rom. 7.5.Rom 7:5his fruit is fruit unto death, nor doth God delight in any thing that he doth.

Conſider man in a third eſtate, as he is reſtored to his firſt eſtate, and hath the Image of God again repaired in him: And ſo he is a Figg-Tree trans…planted, taken out of old Adam, and planted into new Chriſt,Gen. 2.8, 9.Gen 2:8Gen 2:9 who from the beginning was deſcribed unto us by the Tree of Life, Gen. 2.8, 9. And ſo in the end of the New Teſtament, Revel. 22.2.Rev. 2.22.Rev 2:22 By whom a New life is put into us, and from whom we receive the ſap of grace, ſo as p. 84to become fruitfull,Rom. 7.4.Rom 7:4 and bring forth fruit unto God, and theſe are bearing and fruitful trees that God makes choyce of.

The Figg-Tree mentioned in my Text, was no wild one, it was Ficum Plantatum, a planted Figg-Tree; of which plantation we are now to ſpeak, laying down this for our Poſition.

Thoſe Trees which are of a fruitful kind, and wherewith God furniſheth his Vineyard, Doct. are planted Trees.

The Church it ſelf is termed Gods plant, Iſa. 5.7. and the planting of the Lord, Iſa. 61.3. and the Branch of his planting, Iſa.Iſa. 5.7, & 61, 3, & 60, 21. Pſal. 1, 3, & 92, 13. Jer. 17.8.Isa 5:7Isa 61:3Isa 60:21Ps 1:3Ps 92:13Jer 17:8 60.21. and the godly are reſembled to the Tree that is planted, Pſal. 1.3, & 92, 13. Jer. 17.8.

But there is a two-fold Plantation which we muſt take notice of. The one is Terrestrial and Earthly, The other is Spiritual and Heavenly: The Terreſtrial planting of a People, is the bringing of them from one Country to another place there to ſettle, that they may encreaſe and multiply: of this planting the Pſalmiſt is to be underſtood,Pſal. 44.2, & 80, 8, 15. Iſa. 5.2. Jer. 11.17, & 12, 2. Ezek. 17.5, 8, 9. Coloſ. 1.13.Ps 44:2Ps 80:8Ps 80:15Isa 5:2Jer 11:17Jer 12:2Ezek 17:5Ezek 17:8Ezek 17:9Col 1:13 Pſal. 44.2. Thou didst drive out the Heathen with thy hand, and plantedſt them. So elſewhere, as, Pſal. 80.8, 5. And, Iſa. 5.2. Jer. 11.17, & 12, 2. Ezek. 17.5, 8, 9.

The Spiritual and Heavenly Plantation of a people, is the calling of them out from the World, and planting them into the Kingdome of Chriſt; of this ſpeaks the Apoſtle, Coloſ. 1.13. He hath delivered you out of darkneſſe, and hath tranſlated you into the Kingdome of his Son, that is, unto his Church, his Myſtical Body, into which we are by Baptiſm inſerted and incorporated.

Now as the Church is diſtinguiſhed, into Viſible and Inviſible, ſo may we diſtinguiſh of Plantation. A man may be actually planted and inſerted into the viſible, alone, which requireth no more then an External Profeſſion of the true Faith; and ſo all in the Viſible Church that call themſelves Chriſtians, and have bin baptized into the name of Chriſt, are planted into Chriſt, and his Body myſtical; ſuch belong to Chriſt, no otherwiſe then Ivie doth to that Tree unto which it externally adheres. And there is a planting into the Inviſible, which beſides the outward Profeſſion, and common graces of the ſpirit, p. 85requires the inward Spirit of Adoption: And this Diſtinction is grounded on, John 15.2.John 15.2.John 15:2 Every branch in me that beareth not fruit, &c. There are ſome branches in him that bear not, that is, ſome that are like branches, but indeed are not; Theſe are tyed onelyonly unto him by a thread of outward Profeſſion, and put into him by the outward Sacrament of Baptiſm, which cauſeth a faint and unprofitable fellowſhip with the Root, ſo as to furniſh themſelves with leaves, but not with fruit; There are other branches that are in him indeed, Interually ingraf…ed by a true and lively faith, which draweth ſap from the Root, ſo as to bring forth not onelyonly leaves, but fruit, and theſe he purgeth, that they may bring forth more fruit. This Figg-Tree mentioned in my Text, was not of this latter ſort, but of the former. Let us apply this.

From hence we may be informed of the condition of every one, that is in the eſtate of Nature; Ʋſe. no good fruits can be expected from ſuch a Tree, as growes in its own proper ſoyle of corruption. Do men gather Grapes of Thornes, Math. 17.16, 17.18,Matt 17:16Matt 17:17Matt 17:18or Figgs of Thistles? Even ſo every good Tree bringeth forth good fruit, but a corrupt Tree bringeth forth evil fruit; A good Tree cannot bring forth evil fruit, neither can a corrupt Tree bring forth good fruit, Math. 17.16, 17, 18. Good fruit proceeds not from natures production, but from a ſpiritual plantation; The Tree muſt firſt be good, before the fruit can be ſo; till then, all our works are not onelyonly ſtained with ſin (for ſo are the beſt works of the moſt regenerated perſon) but are alſo really and truly ſins, and that both in their own nature, ſpringing from a corrupt fountain, for that which is born of the fleſh is fleſh, John 3.6.John 3.6. Mat. 3.17.John 3:6Matt 3:17 and alſo in Gods eſtimation, becauſe he beholdeth them as out of Chriſt, in whom, and through whom alone, he is well pleaſed.

This is cenſured by them, of the latter Church of Rome, for a bloody ſentence, Crudelis eſt illa ſententia, ſaith a Popiſh Poſtiller; and the Rhemiſts adviſe, by all means,Amb. Spildra. Rhem. Annot. on Rom. 14.23.Rom 14:23 to beware of Heretique's comments on that place, (you know who they meant by Heretiques) who, (ſay they) go about to prove thereby that Heathens and Infidels ſinned, in honouring of their Parents, relieving of the poor, fighting for their Country, tilling of their grounds, and in all other works which they did, &c. p. 86And in teaching ſo, they teach truly, according to the plain evidence of Scripture, (as before you heard), and the judgment of the Ancients.Aug. cont. Julian lib. 5. c. 3. et cont. duas Epiſt. Pel. ad Bonifac. lib. 3. c. 5. Auſtin's judgment concerning ſuch mens works, is well known, inſomuch that they are inforced to confeſſe him to be, therein, for us. If a Heathen (ſaith he) ſhall cloath one that is naked, deliver him that is endangered, &c. is it not to be judged Sin, becauſe it proceedeth not of Faith? Verily foraſmuch as it proceedeth not of Faith, it is Sin: not becauſe to cover the naked is Sin, in it ſelf; but not to glory in God, of ſuch a work, it is ſinne: And this (ſaith he) none denyeth, but the wicked only. This he proveth; for that vertues muſt be defined, not by actions, but by the end; and likewiſe from the abſurdity which otherwiſe would follow, that an evill Tree ſhould bring forth good fruit, contrary to the ſaying of Chriſt before mentioned.