4.12 and sharper then any two edged sword and entreth thorow euen vnto the diuiding a sunder of the soule and the spirit and of the ioynts and of the marrow and is a discerner of the thoughts and intents of the heart 1 Cor. 14.25 by which the secrets of mans heart are made manifest Hence it is that the word of God is compared vnto a hammer Ier. 23.29 to beat vpon the hard Adamantine hearts of men Ezek. 9.19 by which God doth take away their stonie heart and giue them an heart of flesh vnto fire by which the Lord doth purge their hearts from dresse and corruption Ier. 5.14 Isai 55.10 vnto raine by which the heart is watred that it may fructifie and for this cause the Preachers of Gods word are called Stewards of the misteries of God 1 Cor. 4.1 such as may rightly diuide Gods word and apply it to the consciences of men either for their further humiliation or for their comfort Thus haue the Prophets done thus the Apostles thus out Saniour Christ they did not respect persons but told men their sinnes by the word of God as Iohu Baptist did to Hered here to the Pharisies as Nathan to Dauid and the Apostle Paul to Ananias and Peter to Simon Magus The Reasons hereof are these 1. because the heart is the sountaine of life thence murthers adulteries thefts slanders doe proceed Prou. 4.23 Math. 13.19 Gen. 6. Ier. 13.9 the imaginations whereof are euill continually which is deceitfull and wicked aboue all things who can know it yea no man can perceiue the sinfulnesse of his owne heart without the power of regeneration though wee haue example both from Christ and his seruants to direct vs towards the kingdome of heauen yet we forsake them through the sinfulnesse of our heart either through our naturall corruption or the instigation of the diuell who from our naturall corruption taketh occasion to tempt vs vnto sinne He put it in the heart of Iudas to betray his Master whereby we run euen headlong vnto our owne destruction and our hearts cannot he rectified but by the word of God Secondly if the heart were not rouzed vp by the word of God but did continue in sinne it would become hardned and then past all feeling of godlinesse Rom. 1.28 and so be burnt as with an hot iron with a cauterized conscience giuen vp to a reprobate sence an estate most dangerous a condition most miserable a forerunner of euerlasting condemnation By this no iudgement no affliction plague or punishment can become effectuall Pharaoh and his Land were wonderfully plagued with variety of iudgements but they did not draw him vnto repentance because his heart was hardned This the Lord doth preuent out of his vnspeakeable mercy in his owne children by the application of his word vnto their hearts whereby they may repent them of their sinnes become mollified and tender hearted and so escape the wrath to come The Vses of this Doctrine are for Exhortation and Reprehension Exhortation vnto vs all in generall and vnto both Preachers and people in particular Vnto vs all in generall euen to take notice of the sinfulnesse and corruption of our hearts that wee endeauour and labour for a speedy remedy out of the word of God let vs I say take notice of our omission of good duties of our commission of euil of the negligence of our duties towards God and our neighbour and the ground whence those proceede which is our hearts that hereby wee may haue our hearts reformed by the word of God that God may create within vs a cleane heart Psal 51.10 and renew within vs a right spirit So long as our heart remaineth asleepe and is not wakened by the word of God so long we cannot rightly setue God yea though with Saint Basil we did goe into a Wildernesse to auoid wicked company Vnto Preachers to approue themselues before God and man in a good conscience by their liuely and particular application of Gods word God doth inioyne it vnto them God doth require it of them God doth expect it from them hereby thou maiest perswade thy selfe of thy calling from God and that thou doest performe it according to his will true it is thou maiest vndergoe much hatred be in great danger and trouble for the same 1 Cor. 4.9.13 Isai 17.13 Zach. 3.8 1 Tim. 5.21 thou maiest be forced to flye for thy life with Elias imprisoned with Ieremiah hated with Micaiah forbid to come any more vnto their presence with Moses forbid to preach in the name of Christ with Peter and the Apostles they may wait for thy life as for Pauls thou maist be brought before the Iudgement Seat as the Apostles thou maist lose thy head with Iohn Baptist be killed with the sword as Iames was thou mayest for thy paines be made a spectacle to the world as the filth of the world and the off-scouring of all things thou maist be wearied with men thou maist be wondred at yet notwithstanding of all this or any thing else which can be done vnto thee by men thou must performe this dutie doing nothing partially not respecting persons but laying the axe to the root of the trees Vnto people to prepare themselues before they come vnto the heating of the word preached by an expectation to haue their sinnes told them and resolution to apply those things which they heare vnto their hearts art thou an adulterer a murtherer a swearer a sabbath breaker a thiefe an enuious person secure negligent backward in performing religious duties And make account before thou come that thou shalt heare thy sinnes disclosed rebuked and doe thou also apply those iudgements which are denounced in the word in genetall vnto thy selfe in particular I am the man This should teach vs in our calling not onely to informe the iudgement but also to reforme the will by application of the word which being omitted it is a token of weakenesse or ignorance for we must be as a candle in a candlestike yet for all this faint not People which will not haue their finnes rebuked which will not haue their wounds searched which cannot abide that any Preacher nay that God himselfe out of his word should reproue them Who is the Lord say they with Pharaoh that we should know him we will fill our selues in taking our pleasure and in giuing way to the corruption of our nature according to the seuerall inclinations that we are most giuen vnto whether they be sinnes of ignorance or of malice or of infirmity or if it be the common sinnes of the world as pride couetousnes drunkennesse whoring and swearing I tell thee man except thy heart and affections be seasoned with grace and especially in heating of the word when Sathan is then most busie to tempt the word which is the sauour of life shall turne to the sauour of death and vnto thy destruction Whatsoeuer the Preacher doth say we will not
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.
God doth spare them and do daily increase in finne and runne on in wickednesse The first world was spared for a 120. yeares so Pharaoh the Isratlits the primatiue Church vnder Constantiue Germanie France England but did not make the right vse did not turne vnto the Lord therefore judgements came vpon them and I pray you hath not God spared vs this long time he might haue taken vs away by the sword by the famine by the pestilence as many amongst vs haue beene but it hath pleased him yet to spare vs judgements are threatned against vs and yet where is our amendment what vse do we make of this time sinne doth now more abound amongst vs from the highest to the lowest then formerly it hath done and is not this an euident token that the sweetnesse of mercy shall be turned into the bitternesse of judgement and then wee shall repent that in time wee did not vse time aright iudgements shal finde vs out howsoeuer wee may thinke to escape them Pharaoh bad Moses goe out of his fight but iudgements shall not depart from vs when we would It is Sathan that doth incite vs to neglect the opportunity of time because he gaineth by our forgetfulnesse therefore with Dauid wee might pray Teach vs O Lord that we may number our daies Psal 90.12 that we may applie our hearts vnto wisedome The wicked whilst mercy is offered neglect this numbering are more busie to multiply sin in short time become perfect swearers expert drunkards cunning deceiuers and so make not right vse of their time In life to liue well is joyfull to dye well is comfortable but after an euill life to dye in impenitencie this is most fearefull To conclude this point whilst it is to day let vs heare and obey whilst Gods iudgements do not lie vpon vs but hang ouer our heads let vs in the feare of God by repentance preuent them that they may be remoued Thus of the application and vse of the instrument Concerning the fourth point 4. Point the subjects whereunto the Axe is laid vnto the roote of the trees that is the word applyed vnto the hearts and consciences of men men are not all of one sort some are vngodly some are godly yet both may fitly be compared vnto the roote of the trees and the word of God is to be applyed vnto both In a tree two pointes are to be noted First that which is aboue the ground which remaineth after the branches are cut off commonly called a stocke Truncus Secondly that which is vnder the earth hid and couered by the earth firmely fastned to the earth both which Iob conjoyneth together Though the roote of it waxe old in the earth and the stocke thereof be dried in the ground yet by the sent of water it will bud The godly and the wicked may bee compared vnto both these parts of the tree though in a different respect First I say the godly may be compared vnto that part of the tree which is super terram aboue the ground for as it may bud and tender twigs may spring from it although the branches be cut off euen so although Gods children for a time may be terrified and as it were cut downe by Gods judgements yet at the length they spring againe or although Gods children for a time may seeme to haue the graces of Gods Spirit decaying or dead yet at the length they appeare as young branches out of the stocke though they seeme cut downe it is but onely for a time God can againe make them to fructifie he purgeth them that they may bring forth more fruite Iohn 15.2 Secondly the godly may be compared vnto that part of the tree which is sub terra Iam. 1.17 vnder the earth for as the roots are firmely setled and fastned to the earth whereby the tree is more firme and stedfast euen so are Gods children by faith firmely setled and fast grounded to the Lord Iesus Christ with whom is no variablenesse Prou. 12.3 nor shadow of changing Thus Salomon proueth a man cannot be established by wickednesse but the root of the righteous shall not be moued Rom. 8.39 and Paul also perswadeth himselfe that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any creature should be able to seperate vs from the loue of God which is in Christ Iesus our Lord. Matt. 7.24 Gods children fastned vnto Christ are like the house built vpon the rocke able to endure the stormes and windes of temptation the foundation of our faith remaineth sure strong is Mount Sion which cannot be moued and afflictions are vnto Gods children as that still and soft voyce which passed by Elias whilst he was vpon the Mount God doth by his grace and presence support them in the midst of their troubles that neither sinne nor Sathan nor afflictions shall be able to hinder their Progresse in the wayes of saluation The truth hereof appeareth by these two Reasons Hos 14.6 2. In respect of the certainty of our Adoption through Christ by vertue whereof our roots are fastned as the trees of Lebanon from whence there comforts doe arise to remoue our feare and doubting 1. Through him we shall receiue euerlasting life 2. We shall neuer perish 3. None is able to take vs out of his hand Secondly in respect of our obedience to this coniunction with Christ of which wisdome saith Iohn 10.28 Let thine heart hold fast my words and thou shalt liue Prou. 4.4 our loue is so great vnto Iesus Christ that death cannot dissolue the same we must say with Iob Though thou killest me yet will I trust in thee the Mediation of this Vnion is more sweet then the hony the hony comb for whose cause we must contemn all the pleasures of this world account them bitternes The Vse of this point is for our Instruction First constantly to perseuere in the Doctrine of saluation fast setled and firmely grounded vpon Iesus Christ Such as endure vnto the end shall be saned Tit. 1.9 Ephe. 4.14 Luâ—â— 17. If we doe this we shall obtaine the crowne of glory which the Lord hath promised to such as loue him Let vs be no longer children carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lye in wait to deceiue vs. Secondly to be thankfull for this our incorporation into Christ not suffering this so excellent a benefit to slip out of our minde imitating herein not those nine vnthankfull Lepers but the tenth returned backe againe to expresse his thankfulnesse And as we are to be thankfull so we must be carefull lest we dissolue and breake this our coniunction by falling away from that faith wherein we haue beene baptized to the beggerly rudiments of this world for then the diuell departeth from vs will returne vnto vs and our latter end
to obey the exhortation of the Prophet in Scripture Turne vnto the Lord your God Thy bloud cannot pacifie the wrath of God whereas teares of Repentance can bodily plagues doe not moue God to pitie vs when as spirituall sorrowes doe To apply this in particular vnto our selues Haue not we had great iudgements lying vpon vs how many Souldiers haue we lost crying and dying in their owne bloud how many haue perished by famine haue not many houses beene swept cleane by the Pestilence not onely in London but euen in remote places and doe they not yet continue Doth not the Lord see them he doth doth he see them why then doth he not pittie our desolation doth he pittie it why then doth he not stay it for no question but the cryes of the afflicted doe pearce the heauen and yet they doe continue O England it is no wonder so long as thou continuest rebellious in so great a light thou maist looke for the encrease and continuance of Gods iudgements vpon thee for the Lord will neuer remoue his iudgements vntill we forsake our sinnes because we doe not turne vnto the Lord therefore our health is turned into sicknesse our life into death our peace into warre our mirth into mourning our plenty into want let vs turne before all be ouer-turned let vs fill our chambers with mourning lest the whole Land be filled with lamentation Secondly Vse 2 seeing God regardeth not our miseries vnlesse we doe repent then it followeth that our sufferings are not worthy of the life to come for our ioyes shall be greater there then our sorrowes can be here There shall be no sicknesse misery is ended and death destroied so that we ought to suffer patiently here to liue so we ought to labour to dye so and dye in despight of death to raigne so Concerning the second Without the preaching of Gods word iudgements cannot amend vs. At this time the Iewes were wonderfully afflicted fearefull iudgements were denounced against them yet this doth not the turne God by his Prophet doth exhort them to Repentance Though the Lord should shake the earth terribly thunder omnipotently darken the light searefully multiply punishments abundantly yet this alone cannot conuert the soule The Lord at another time complaineth that He had giuen them cleannesse of teeth in all their Cities Amos 4.6.7.9.10 11. that he had with-holden the raine from them that he had smitten them with blasting and mildew that the Palmerworme had deuoured their Vines and Oliues that he had sent amongst them the Pestilence that their young men were slaine with the sword c. yet they did not returne vnto the Lord. So that I say no outward crosse worketh repentance this our owne experience witnesseth Is not this Land greatly afflicted doe not Gods iudgements hang ouer our heads if we had eyes to behold them and hearts to consider them and yet who are conuerted who doe truely returne vnto the Lord The Reasons hereof are these two Reas 1 First because the Lord for the most part Deut. 32.41.42 doth send his Iudgements to reuenge that euen his arrowes may be drunke with bloud the speciall end of Gods iudgements is to take vengeance on a sinfull Land But it may be obiected Obiect Doe none repent in the time of aduersity being vnder the crosse yea there are a great many because the Lord ioyneth the Word and the rod together Answ his word by which he doth instruct them his rod by which he doth correct them Secondly Reas 2 because the Word is of greater force then any iudgements are in the conuersion of a sinner a worke I assure you both great and admirable The word of the Lord is like vnto fire Ier. 23.29 like vnto an hammer mightie in operation sharper then any two edged sword Heb. 4.12 Euery word in the holy Scriptures is as a thunder-bolt this pulleth vp sinne by the roots The Vses hereof are these two First to teach vs. that we should haue the word of God in great estimation Vse 1 We feare to be drowned by water persecuted by land and euery member of our bodies to become subiect vnto many sorrowes and yet those especially hurt when we see and feele them but the word of God worketh when when we neither see nor feele it The crosse afflicteth vs but the word instructeth vs afflictions punish and bring vs the heauy newes of condemnation but the word bringeth glad tydings of life euerlasting by iudgements we are blinded by the Gospell we are enlightned by Iudgements we are indangered by the Gospell we are defended Iudgements threaten the life Gods word doth threaten our soule with euerlasting death vnlesse we repent make much of the word in thy health for I assure thee Ephe. 4.18 sicknesse cannot so prepare thee for the Lord the word will then be sweet to heare when all others faile miracles would make vs wonder and worldly pleasures make vs proud but Gods word maketh vs to Repent and to liue the life of God in Christ Iesus our Lord. It may be obiected this seemeth a strange doctrine Obiect Doe not sorrowes and afflictions conuert vs vnto the Lord Why then are they sent why should we account of them as we doe seeing such as are afflicted reape so small comfort by them I answer that this conclusion is damnable Answ Shall not the Scholler care for the rod because it cannot teach him and should we set light by the Lords Iudgements because they cannot conuert vs No they must keepe vs in obedience although they cannot beget obedience within vs they informe vs though they cannot turne vs as Dauid was afraid of iudgement so must we let vs tremble as the earth doth let vs weepe and mourne we know not how soene the wrath of God may sēaze vpon vs with what calamity we may be troubled by what death we may be taken away Let vs I say feare the word and workes of God and then we shall not neede to feele them Secondly to teach vs that when we are visited by Iudgements Vse 2 euen to pray vnto the Lord that he would by them worke our conuersion seeing that of themselues they cannot beget Repentance within vs. Thus in generall I come now to speake of the Duetie in particular both internall in the affections in these words Turne yee euen to mee with all your heart and externall in the action with fasting and with weeping and with mourning Of these two in order Concerning the first The inwsrd forme of Repentance is described in these words Turne yee euen to mee with all your heart wherein these points are to be handled 1. The action Turne 2. The persons exhorted to turne yee euery one of them 3. To whom they must turne to mee the Lord. 4. How they must turne euen with all their heart speedily readily and willingly For the first 1. Point Turne The Duetie whereunto our Prophet exhorteth them is to turne or to come
beleeue him And to morrow shall be as this day and much more abundance to such saith Solomon Eccles 11.9 Reioyce O young man in the dayes of thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine owne heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Gods word shall be applied vnto thee either for thy confusion or consolation Thus for the fourth Point The 2. Part. and so much for the first part of my Text the Proclamation of Iudgement Now also is the axe laid to the root of the trees The second followeth the extention or generality of this Iudgement euery tree which bringeth not forth good fruit Touching the Extention and Generality of this Iudgement it belongeth vnto euerie tree which bringeth not forth good fruit shall be hewne downe and cast into the fire All trees doe not alike prosper some proue fruitfull ethers wither and dye of fruitfull trees there is also great difference some bring forth good fruit others bad fruit So likewise amongst men and women the most part are barren touching goodnesse as the Figge-tree destitute of fruit but most fruitfull in eulll bringing forth bad fruit they are but a few in comparison of the other which are good trees bringing forth good fruit Now touching those trees euerie one that bringeth not forth good fruit shall be hewne downe and cast into the fire Hence these obseruations may be gathered First that it is not enough not to doe euill vnlesse also we doe good not enough not to bring forth bad fruits vnlesse also we bring forth good fruits Secondly that as trees are knowne by their fruits so men and women by their obedience vnto Gods Commandements Thirdly that God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life through obedience vnto Gods Commandements For the first it is not enough not to bring forth bad fruit vnlesse also we bring forth good fruit therefore the Prophet Dauid saith Depart from euill and doe good and the Prophet Isaiah Cease to doe euill learne to doe well The figge tree was cursed by our Sauiour not because it brought euill fruit but because it brought not forth good fruit whereby his hunger might haue bin satisfied This may teach vs to try and examine our selues whether wee haue brought forth good fruits I doubt not but many will say Psal 34.14 Isai 1.17 we haue wronged no man we haue liued of our owne and let be so but what good hast thou done hast thou sought the glory of God to edifie thy neighbour hast thou laboured for his good as for thine own hast thou cloathed the naked relieued the needy fed the hungry visited the sicke comforted the sicke comforted the distressed prayed for the welfare of others Thou wilt answer me if truely that thou hast not done those things then I reply thou art not a good tree thou dost not bring forth good fruit and therefore shall be hewne downe if then thou dost no good Mat. 12.30 thou dost euill this doth necessarily follow He that is not with me is against me saith our Sauiout if I say thou doest not that good which thou maist and in some measure as thou shouldest it is fit thou shouldst be hewne down But alas what should I speake of bringing forth good fruit when as men and women in these dayes are so fruitfull in euill And if euen those trees which bring not forth good fruit shall be hewne downe how much more those which altogether bring forth euill whose throat is an open sepulcher whose heart is a den of theeues whose words and actions tend altogether to the dishonour of God as alas it is too too common in this wofull age For the second as trees are known by their fruit so men and women by their obedience vnto Gods Commandements for to yeeld obedience vnto the whole Law of God is to bring forth good fruit such as God requireth For the illustration of this point these two things are to be considered First by what means we may bring forth good fruit Secondly by what signes we may discerne if we doe bring forth good fruit Concerning the first that wee may bring forth good fruit that is that we may walke conscionably in the practise and obedience of Gods Lawes both touching our generall and particular calling these seuen things are required of vs. First that we take particular notice of these which God doth require of vs of that fruit which God doth expect from vs an abridgement whereof we haue in the ten Commandements 2. Wee must resolue particularly to yeeld obedience vnto euery one of those Commandements vnto the whole Law of God and euery part thereof 3. We must consider the necessity of the performing the same both in respect they are commanded by God and in respect that the neglect of them depriueth vs of heauen 4. We must endeauour to be cut off our old stocke Adam and be engrafted into Iesus Christ 5. We must haue life and iuyce in vs deriued from our root Christ Iesus whereby we may be made like vnto Christ both in his death by dying vnto sinne and in his resurrection by rising to newnesse of life whereby we may say with the Apostle Paul Now I liue Gal 2.20 yet not I now but Christ liueth in me and in that I liue now in the flesh I line by faith in the sonne of God who hath loued me and giuen himselfe for me As a tree receiueth moislure from the root or otherwise cannot fructifie so we cannot bring forth good fruit vnlesse we receiue spirituall moisture from Christ of whose fulnesse we receiue grace for grace Ioh. 1.16 And as trees cannot bring forth fruit vnlesse they be well and surely rooted so we vnlesse by saith rooted vnto Iesus Christ 6. Let vs call to minde what great paines God doth take as a carefull husband that we may bring forth fruit planting pruning digging and dunging and should all this be in vain should not we fructifie 7. Let vs daily pray vnto God the giuer of all good gifts that hee would be pleased to make vs fructifie Concerning the second what signes we may discerne if we doe bring forth good fruit I answer that good fruit may be discerned Col. 2.7 either by the sight or by the taste but chiefly by both conioyned together because that some fruit such as the Apples of Sodom doe appeare pleasant and beautifull to the eye which yet are vnsauory bitter and vnpleasant to the taste so by viewing and trying our workes we may discerne of their quality and nature viewing of them let vs compare them with the good fruit of others mentioned in Gods word as our faith with Abrahams our patience with Iobs our wickednesse with Moses and finding that in the qualitie they agree in