in our liues and conuersations Lett vs so attend with our eares in listning as we also extend our hands to practising thus to extend the Palmes of our hands in Earth will put Palmes into our handes into heauen The giuing of the eare without the giuing of the hand hearing without doing harkning without working it is but a carkasse without a quickning spirit as bottles without wine clowdes without water lampes without oyle shadowes without substance shelles without kernells and trees without fruite Which though they be planted by the riuers of waters are not fructified but wee on the contrary side if euer wee looke to be Denizens of the Citty with twelue gates euen the heauenly Ierusalem Apoc. 21. 21. ought to be as the Tree of Life which bringeth forth Twelue manners of fruites and the leaues thereof serue to heale the Nations Apoc. 2. 22. After the situation of this Tree are we in the third place to consider the fructifying of it which may easily bee branched into foure members Whereof the first is Profitt in that it bringeth forth fruite The second Perseuerance in that it is not said for the time present that it doth but for the time to come also that it will bring forth fruit The third Propriety Her fruit The fourth and the last Opportunity In due season The first Member of the fructifying of this Tree is Profit Bringeth forth fruit This is the necessary duty of euery godly Man that hee should bee as a Tree fruitfull as a Plant profitable especially considering with him-selfe that the planting of himselfe such a Tree 〈◊〉 by the flowing and fresh riuers of the Waters of the word where God becommeth his alone Planter and only Waterer therefore must he not in any case faile to bring forth increase God hath fixed his root and shall not he fructifie in his branch Oh bee that farre from him But for as much as by likelyhood the dulnesse of our corrupted nature blunteth and represseth the edge and forwardnesse of our desire in this behalfe Leâ—te vs I beseech you conceaue in our heartes a few reasons and arguments the authority whereof may some-what egge on and incite vs to become not Dry but fruitfull not barren but profitable trees We are then as trees of Gods planting to become fruitfull 1. in regard of God 2. of the Gospell 3. of Man both our selues and others First we are to bring forth fruits in regard of God and that in a sundry obseruation 1. because he deserueth it 2. commandeth it 3. is gloryfied by it First God deserueth it in that him-selfe hath taken the paines to become our planter As it is he that hath made vs and not we our selues So is it hee that hath planted vs and Psal 100. 2. not we our selues whereby wee are made the griftes of his orchyard as Psalm 100. 2. We are called the sheepe of his pasture He that planteth a vineyard is worthy to eate of the fruite thereof He that feedeth a flocke is worthy to eat of the milke of the flock 1 Corin. 9. 7. And shall GOD plant vâ— and nourish vs beeing so planted and receiue nothing from vs O! this must needs proue vs to bee vnthankfull toward him who towardes vs hath shewed him-selfe most bountifull Wee read of a generation of Vipers Math. 3. 7. Here-vnto if vnto ought else may the vnthankful man be compared The brood of Vipers eateth out the bowels of the Dam that breedeth them the vnthankfull man requiteth not yea often-time iniuryeth him the bowels of whose commiseratioÌ„ hath releeued him It is intollerable to be ingrate vnto man but vnthankfulnesse vnto God is execrable yea damnable Shal God deserue at the hands of man and shall man the worke of GODS hand deâ—eine from God what God hath deserued VVill God come to iudgment and be a swift witnesse against them which deteine the hirelings wages Math. 3. 5. and will hee not much more auenge the keeping backe of his owne deserued recompence It then standeth vs in hand vnlesse wee will haue the wrath of God armata manu with an armed hand or band of his innumerable and irresistable hoastes to stand vp against vs to become fruit-bearing-trees because by his so planting vs he hath deserued it Secondly we are to bring forth fruits in regard of God which commandeth it An excellent charge where-vnto is giuen vnto vs by the Apostle S. Peter who no doubt moued by the spirit of God in the counsell of God himselfe commandeth vs that as hee which hath called vs is holy so should we be holy in al manner of conuersation neither 1. Pet. 1. 15. doth hee only so but rendereth a reason of this matter drawn from the authority of God him-selfe deriued from Leuit. 11. 44. For it is written be yee holy for I am holy He 1. Pet. 1. 16 then which is most holy commaundeth vs to bee holy and shal we affect rather stil to be vnholy God which mought command and yeeld no reason because his command can neuer be seuered from right reason of his vnspeakeable mercy yeeldeth a reason and he which by his absolute authority mought only haue said be yee holy yet vouchsafeth to add for I am holy which adiection may serue both for a reason why we should be holy and a rule how wee should bee holy That wee may therefore know the better what our owne holinesse ought to be we must first look what Gods holynesse is a glimpse whereof is set forth vnto vs in that description mentioned Deuter. 10. 71. 18. In that hee acâ— cepteth no mans person nor taketh reward in that hee doth right to the fatherlesse and widow and loueth the stranger giuing him food and rayment c. If then wee would bee rightly holy as God is holy and so by consequence truly fruitfull as Trees of GODS ' owne planting wee must accept no mans person must be corrupted with no mans rewards we must do right to the fatherlesse and widow and so loue the stranger as we giue vnto him food and rayment The extent whereof ought in these and other vertues to bee so largely out-spread as it doth and shall concerne not some but all manner of conuersation 1 Pet. 1. 15. The reason why wee must obey when the Magistrates commaund is because they are called goddes how much Psal 82. 1. more important necessity compelleth vs to obey when God him-selfe commaundeth Euery man will bee offended that it should bee said of him that he loueth not God yet behold he that obeyeth him not loueth him not for Hee which loueth him keepeth his commandements Iohn 14. 15. O beloued it is one of the enioyed commandements of the most high God that wee should become Holy as his Chosen Fruitfull as his Plants and shall wee deale with God as Saul did who disobeied his voice Is there nothing so pleasing vnto God as obedience which hee therefore preferreth Before sacrifice and the fatte of
Exod. 14 27 seauenty Kings before as Saul who would haue fastened Iudg 1. 6. 7. 1. Sam. 18. 11. 1. Sam. 31. 4. Dauid to the wall with his Iâ—uelin slew himselfe with his owne Sworde on mount Gilboah as Ieroboam which had defiled the Religion and house of the Lord should himselfe become as that which is most defiled euen as doung and hee which had made molten Images to dishonour GOD him-selfe should not haue a liuing Image or 1. Râ—g 14 1â— Ibid. Childe in his posteritye to continue his name and he which liued as a plague to the Church dyed plagued by God as Ahab who had shed Nahaoths innocent blood 2. Chr. 13. 20 1. Reg. 21. 13. had his bloud also shed and dogges licking vp the same as that Antiochus which despised GOD and Herod which 1. Reg 22. 38 tooke that honor vpon him that was due vnto God were consumed of wormes Against these the rage of the winde 2. Macch. 9. 9 Acts. 12. 23 of Gods iudgement hath beene caryed as against men of an earthy affection inclination disposition which were not in their time as it is said of the Saints of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as the word signifieth men singled as it were and sifted from the earth but like the old Giants terrae filâ—i the sonnes of the earth who as they haue fought against heauen so hath heauen fought against them by this winde of Gods iudgement The third consideration which may remembrance vs the Iudgement of God is as the winde it is the quality of the Winde wherein wee may take sundry obseruations First the quality of the winde is to be inuisible to the eye so commeth the Iudgement of God inuisibly when men are least aware of it for when men shall say Peace yea when in a double confidence they shall double their securitie 1. Thess 5. 3. and say peace peace then shall sudden destruction come on them Gods iudgment is securis in securitate inflicta an Axe layde to the roote of the Tree to cut it downe when the Tree thinketh her-selfe furthest from the blowe a stroake which is fealt before it is seene euen as of the winde Nabuchad-nezzar was swollen vp with the winde of his vaine heart boasting in the height of his pride concerning his Babylon Is not this great Babel which I haue Dan 4. 27. built for the house of the Kingdome by the might of my power and for the honour of my Maiesty Where wee may obserue that of the manner of his speech hee vttereth it by way of interrogation or asking of a question examining as it were him-selfe therein that so the great thoughts of his proud heart mought with a secret Affirmatiue make answer vnto him by meanes whereof hee mought further glory that it was so But while hee was thus puffed vp with the winde of vanity the inuisible winde of Gods iudgement seazed on him a winde indeed because as a winde it was heard and felt but not seene Hee sawe nothing but hee heard a voyce from heauen saying O King Nabucchad-nezzar to thee bee it spoaken thy kingdome is departed from thee vers 28. Yea and felt also a stroake which euen the same houre caused that alteration in him that hee was driuen from men hee did eate grasse as the Oxen his body was wette with the dew of heauen till his haires were growne like Aegles Feathers and his natles like Vers 30. Birdes clawes Wee read of the beating of the earth with the sound of GODS thunder Thunder is not seene but Eccle. 43. 17. heard and felt because it hath a sound and beateth the earth so is it with the winde of Gods Iudgement which was both felt and heard of Nehucchad-nezzar but not seene because it came as the winde inuisible Secondly the quality of the winde is to bee swift in his course so the Iudgement of God commeth swiftly when it commeth for it is as a winged booke which commeth flying Zacha. 5. 1. as the winde it selfe is sayd to haue wings Psalm 18. 10. Fiercenesse and swiftnesse they goe together as therefore the wrath of the LORD is a fierce wrath so must it also bee a swift wrath The Iere. 4. â— comming of Nabucchad-nezzar against the people of Izraell for their sinnes is likened for the speedy assault thereof vnto the most swift things as that for his person hee shall come vp as the Clowds for his Charrets ther should bee as a tempest for his Horses they should bee lighter then Aegles Ierem. 4. 13. And Ierem. 4. 11. 12. is this his comming compared First to a winde Secondly to a dry North-wind whose force is most swift and boysterous Thirdly to a mighty winde to shew vnto vs that the Iudgment of God heere called by the name of the winde is and must bee accordingly An Arrowe driuen out of the bow of some Archer among men goeth very swiftly much more swiftly of necessity must the arrowes of Gods iudgement fly which hee sendeth out of the bent-bow of the clouds In which place God by Salomon is described as an armed Champion who purposeth to avenge himselfe on his enemies whose armour is ielousie vers 17. brest-plate righteousnesse helmet iudgement vers 18. inuincible shield holinesse vers 19. sword wrath and the whole world the abetters of his quarrell against the wicked verse 20. arrowes thunderboltes which shall not vainely roue in the aire but fly to the marke out of the bent bow of the cloudes ver 21. Arrowes which wust needs be most swift and peircing being such arrowes deliuered out of such a bow by such an Archer further as if all this were too little it is added verse 22. agreeable to this of my purpose that a mighty wind shall stand vp against them and shall scatter them as a storme like the wind then is Gods Iudgement because swift as the Winde Thirdly the quality of the Winde is to bee vnequall not bearing at all times one and the selfe same force but Intended and Remitted in his strength so fareth it with the Iudgement of GOD which some-times alighteth on our goods which bee neare some-time on our Friends Children Bodies which be nearer then they some-times on our Liues which bee nearest of all Wee wade in the waters of troubles which GOD hath allotted for vs euen as Ezechiell passed through the waters that issued out of the Temple First vp to the ancles then vp to the knees after vp to the loynes and in the ende it became a riuer impassable Ezechi 47. â— 4. 5. Gods Iudgement is as a cuppe mixed with wine and dreggs to shew that as the Wine is better then Psa 75. 8. the Dregges and the Dregges worse then the Wine so there bee degrees and distinctions in the execution of Gods wrath who raineth from heauen vpon the vngodly snares fire and brim-stone and stormy tempest not snares alone nor fire brimstone alone nor
stormy tempest alone Psa 11. 6. least there should seeme to bee an equality of his punishment but snares fire and brimstone stormy tempest mixed together a compounded potion to become the wickeds confounding portions this is the portion of then cup. Ibid. stormy tempest is ill it blasteth and wasteth their cattell and substance c. a snare seemeth worse because it enâ—hralleth their liberty but fire and brimstone questionlesse be worst of all for they shall burne vp and consume them-selues As the Winde therefore is Gods Iudgment not alwayes of one straine but inaequally either intended or remitted as the winde is Fourthly the quality of the winde is to bee impatient of resistance for where it findeth it selfe most oppugned there the power of the winde is most opposed viz. against the high Mountaines tall Cedars lofty Pines and spyred Turrets or Pinnacles c. Which things as they bee most exalted against the winde so are they also more assaulted by the winde So the Iudgment of God in this kinde answereth to the winde For the higher a man bee if hee bee high minded because hee is in high place the more open layeth hee to the winde of Gods Iudgment as Luk. 1. 52. those mighty ones which hee putteth downe from their seate Excellent examples wee haue of this matter in holye Scriptures in Pharaoh Antiochus Herod Corah Dathan Abiram c. In Ecclesiasticall Histories also almost infinite One for all Gregory Nazianzen reporteth that when the Iewes were set a worke by Iulian the Apostata Greg. Nazian oraâ—â— 2. in Iulian Aposta to build againe the walles of the Temple therein to resist God to his face by insringing his truth in that it is sayd that not one stone should not bee left vpon another which should not be dissolued in the temple While they were about their labour the winde of Gods Iudgement finding so great a resistance by so peruerse contumatious rather contempt then attempt inforced it selfe with the greater force to the defeating of this their impious enterprise in so much as Thunderings and Lighnings as that Father mentioneth wrought the confusion of there worke and fire from heauen in a most ruful and feareful manner consumed the worke-men so as they were constrayned to desist from there worke As the Winde therefore is the Iudgement of God most Impatient where it findeth most Resistance Fistly the quality of the Winde is though it bee Actually fearefull and furious yet to bring good effectes Accidentally with it The Winde though in the strength of it it breaketh and beareth downe all things before it yet accidentally purgeth and cleanseth it the ayre causing the same to become more pure and wholsome so Gods Iudgement howsoeuer it wracketh and ouerthroweth them against whome it is bent yet by Accident as wee say it bringeth the benefit of a manifold good with it for first it getteth God glory as in Pharaoh Secondly It purgeth Rom. 9. 17. the whole world of Monsterâ— thirdly It tendereth an example to other that they tread not in the Steppe least they drinke of the Cuppe of the wicked that they follow not there example whome they finde to be made so fearefull examples that they deale not in the actes of them the last act of whose Tragaedy they obserue to bee so bloody together with many other wherein the Iudgement of God is as the Winde fearefull in act but fruitfull by accident Sixtly and lastly the quality of the Wind is to bring as wee say in a prouerbe a Calme after a Storme so Gods Iudgement that I may close vp the bitter Cuppe of his Iudgment with a cordiall alwaies continueth not in the extreamity of it but yeeldeth a making aliue after killing a raysing againe after the graue exaltation after humility and riches after pouerty as Hanah the Lords Hand-maide singeth by her owne experience 1. Sam. 2. 6. 7. herein like the speare of Telephus which became a plaster to the wound it first made This Iudgement of God by S. Basil is S. Bâ—sâ—ll Hâ—â—â—â—â— omil 5. compared to the Fig-tree which hath a very bitter roote but endeth in a most sweete fruite Bee it that the Iudgement of GOD is as a great â—lowd and fire and not onely A Winde but A whirlewinde yet Amber a representation of mercy is sayd to Ezechi 1. 4. come out of it Ezech. 1. 4. That GOD which hath appointed the Day to follow the Night Light to follow Darkenesse Heat cold the fruitfull Sommer the barren Winter hath also ordayned the insuance of a Peace-full calme after a windy storme Mercy after Iudgement Hetherto haue wee seene in what and how many principall respects the Iudgement of God resembling the Winde may as in this place bee called the VVinde and what is meant by this VVinde Now according to the second propounded member am I to handle what this Winde doth Driueth away If you would know what this Winde driueth away euen the vngodly which before we heard to bee like vnto Chaffe easily dispersed It is a Metaphoricall or borrowed speech from that Husbandry which concerneth the reaping of the graine of the earth The Huâ—band-man wee knowe reapeth and carryeth into the barne the Grayne and the Chaffe both together which so continue vntill he commeth after the threshing of them with his slayle to the winnowing of them with his fanne which for the most part is performed by him in a windy-place that while as the waightyer corne remayueth still the lighter and vnprofitable Chaffe seperated there-from may bee blowne away So GOD calleth which is like to reaping and bringeth and arraigneth at his Iudge-ment-barre which is like to the bringing into the Barne the good and bad like vnto the Corne and Chaffe which so continue till they passe the slaile both together of some more light or particular iudgement it may well bee But when they come to the fanne of GODS more heauy Iudgement called in the booke of GOD so often by the name of A burthen if not inflicted in his world yet to bee at that generall doome expected at the end of this world then shall the good as good Wheat bee seuered and conserued but the bad as empty Chaffe shall be sparsed and scattered by the Winde of Gods most iust wrath Behold then the estate of the wicked what place or preferment soeuer they haue what port or pompe soeuer they beare among men yet their hope which when it faileth all thinges seeme to faile with it as that which is the last refuge of a distressed soule their hope I say is but like the dust which is blown away with wind and like a thinn scumme which is scattered abroad with the storme and as the smoake dispersed with winde Wise 5. 14. As the desire and pleasure of the wicked haue consisted chiefly in three thinges while they flourished in this world in Couetousnesse which is like vnto Dust in Incontinency like vnto Froath or Scumme In Ambition like