the wayes of peace in a word we must giue all our members seruants vnto righteousnesse Rom 6. 19. in holinesse Abounding in the fruits of the Spirit in loue peace long suffering Galat. 5. 22. gentlenesse goodnesse faith meeknesse patience and in euery good worke that may make vs perfect men in Christ Jesus For this were wee elected before the world God the Father did chuse vs in Ephes 1. 4. Christ his Sonne before the foundations of the world that wee should bee holy and without blame before him in loue For this were we created into the world wheras all things were made to serue for the vse of man man was made to serue his Maker For this end were we redeemed out of the world For Christ deliuered Luke 1. 74. vs from the hands of our enemies that we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life For this purpose doth God sanctifie vs in this world with his Holy Spirit I will put my Spirit within you and cause you to walke in my Ezek. 36. 27. Statutes and ye shall keepe my iudgements and doe them And for this shall we bee glorified in the world to come Come yee blessed of my Father take the Inheritance Matth. 25. 34. of the kingdome prepared for you from the foundation of the world for I was an hungred and yee gaue mee meate c. Thus will God crowne the holy liues of his seruants with an eternall weight of glory Such honour shall haue all his Saints which are fruitful in good works not that they doe by their fruits of holinesse No man can merit heauen and workes of pietie merit so glorious a remuneration alas what can we pleade for by way of merit at Gods hand seeing when we haue done all that we can doe yea that wee are commanded to doe which is more then wee can doe we are but vnprofitable seruants Luke 17. 10. saith our Sauiour And what is the reward for vnprofitable seruants which God will render vnto them at the last day Why this is their fearefull Sentence Cast yee the vnprofitable seruant into Matth. 2â— â—â— vtter darkenesse there shall be weeping and gnashing of teeth No my beloued Eternall life is not of mans merit but of the meere gift of God through Iesus Rom. â— â—â— Christ our Lord As a reuerend religious Prelate of our Church hath obserued Doctor King 〈◊〉 of London wee may read of a Mercy-seat in the Temple of God but neuer heare of a Steole of Merit but in the Chappell of Antichrist Indeed God doth in many places of his Scripture promise the kingdome of heauen to all that leade a religious and holy life but this his promise is not grounded vpon a foresight of any merit in man but proceedeth meerly from the free grace and bounty of God who herein dealeth with vs as a louing and bountifull father with his child promising him some gift of great worth for the performance of some small piece of seruice happily for making vnto him a legge or the like that so by his bountie hee may bring his childe on willingly to tender that reuerend respect which otherwise of dutie he is bound to doe Holinesse of life and conuersation is that which God strictly commandeth and accordingly requireth from euery Christian It is as you haue heard the end of our Election Creation Redemption Sanctification 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth good fruit If we search the Bible from the beginning to the ending we shall find this to be the very pith the marrow the maine subiect and life thereof yet behold the great goodnesse of God what he might command and compell vs vnto in the name of our Soueraigne Lord and maker he doth considering our weaknes and infirmitie intreat and wooe vs vnto in the language of a louing and bountifull Father As S. Augustine most Serm. 3. de verbis Domini sweetly Nobis praemia repromittit vt nobis obsequia debita seruitutis extorqueat he doth make vnto vs a promise of remuneration to draw vs to the performance of that seruice which in dutie we owe vnto him in the whole course of our life and conuersation Vt quos nolle seruire conspicit sponte suorum beneficiorum possit promissionibus inuitare that whom he sees will not freely serue him of his owne accord he might louingly and friendly inuite by promising a reward This doth God to make it knowne VVhy God doth promise a revvard to good vvorkâ—s and manifest vnto the sonnes of men 1. how sweet and pleasing a sauour the sacrifice of our holy Obedience doth send vp into the nostrils of the most High 2. That none shall euer inherit the ioyes of heauen but such as doe wholly endeuour and bend themselues forward to bring forth good fruit here on earth such as labour for the inward sanctitie and lead a holy and religious course of life And 3. that they shall be as sure to participate of this his promised bounty as if by their deserts and merits they were interested in it And that the Sunne of Gods grace and bounty may yet more clearly and freely reflect its beames vpon the eyes of your vnderstanding I hold it not vnfitting before we proceed any further in a word or two to remooue out of the way the opinion of Mans merit which like a thick mist and darke cloud the enemies of the crosse of Christ haue cast before it to the great obscuring and impayring of the glorious splendor thereof It is a point I take it well worth the time and may iustly plead for your Christian attention Sure I am it maketh much for the promoting of Gods glory and the furthering of our owne Good for when wee seriously consider the insufficiency of our owne works to saue vs we may learne a poynt of true wisedome not to leane vpon the broken staffe of our owne Merits which will surely deceiue vs but wholly to relye vpon the louing mercies of God which are sure and will neuer faile vs. Thus Gods shall be all the glory and ours all the good I am not ignorant that many of our moderne Diuines haue not a little studied this point and left the fruits of their learned Labours vnto the broad eye of the world that who so list may looke into them and receiue satisfaction to the full for nothing of substance can bee super-added vnto that which they haue already set forth yet I think it not amisse considering the present occasion to borrow a little handfull out of the liberall haruest of their labours and present you with a taste of their fruits dressed after my owne fashion I doubt not but it will be pleasing vnto some I hope and pray that it may be profitable vnto all Happily I may herein seeme to some to make an impertinent digression froÌ„ my text but who so well weigheth the drift of the
Holy Ghost shall find and consequently beare me witnesse that I doe not beg my Theame pick a quarrel with that which the text of it selfe will not seeme to affoord and offer That which God in this Writ requireth of vs is the bringing forth of good fruit this is the maine thing intended in this text and pressed vpon paine of Gods furious wrath and fiery displeasure for euer signified in being cut downe and cast into the fire As if he had said more fully yet briefly and plainly thus If ye bring forth good fruit yee shall be saned but if ye doe not bring forth good fruit yee shall be damned Now the not bringing foorth of good fruite being the meritorious cause of our Damnation as you shall heare afterward one would thinke on the contrary that the bringing foorth of good fruit is a meritorious cause of our Saluation That we cannot by way of Merit challenge so magnificent a remuneration as God out of his great goodnesse doth binde himselfe by promise to conferre vpon the Sonnes of Men for their pious and godly conuersation may be plainely demonstrated vnto you by diuers particulars I will at this time contract my selfe in fiue In euery Worke to make it meritorious there are Our vvorkes numeritorious for fiue Reasons fiue things requisite 1. Gratuitie 2. Vtilitie 3. Proprietie 4. Puritie 5. Paritie 1. That Worke which doth merit any thing at Gods hand must of necessitie be opus Gratuitum a free-will Offering a worke of Gratuitie and in no wise due for any other cause or respect Seeing then we owe of dutie vnto God whatsoeuer we are or haue vndoubtedly whatsoeuer we doe can merit nothing at Gods hand 2. There must be Vtilitie that Good which we doe to make it meritorious must be profitable and commodious vnto him at whose hands wee merit any thing But no action of ours of what straine soeuer it be can bring any benefit any commoditie vnto God for as Eliphaz said vnto Iob May a man be Iob 22. 23. profitable vnto God as he that is wise may be profitable vnto himselfe Is it any thing to the Almightie that thou art righteous or is it profitable to him that thou makest thy wayes vpright His Interogation doth argue a stronge negatiue resolution as if he had said in a word No mans righteousnesse can bee any way profitable vnto God and therefore we can merit nothing at Gods hand 3. In that by which we merit any thing we must haue an absolute proprietie it must be our owne Now Good workes Good fruits are not our own they are Gods wee cannot of our selues so much as Will much lesse worke that which is Good for it is God that worketh in vs both the will and the deed Therefore Phil. 2. 13. we can merit nothing at his hand 4. There must bee a Puritie our workes must be performed according to that absolute Perfection and Puritie which God in his reuealed will requireth of vs they must bee vindicated and freed from all vncleannesse and imperfection which no man so long as hee liueth in the flesh can vndertake for the best and choisest fruit he bringeth forth for euen our best actions were they narrowly scanned in some thing or other Carnis putredinem sapiunt as Caluin noteth doe sauour and relish of the Corruption Lib instit de Justif fidei Cap. 10. of the Flesh happely they haue leaned to some sinister respect or haue not beene performed with such sincerity and alacrity as God requireth 5. To make our workes meritorious there must be a Paritie there must bee some proportion and equalitie betweene that Good we doe and the reward wee receiue for it Now what Parity what Proportion betweene our workes which are but temporall and finite and the reward which is eternall and infinite The Naturall Phylosopher and any one that is not a mere naturall will tell vs that Finiti ad Infinitum nulla est proportio there is no proportion betweene that which is finite and that which is infinite Therefore our choicest fruits our best workes being defectiue in euery one of these fiue particulars which ought necessarily to concurre for the making of them meritorious it is strange there should liue in this great light of the Gospell any that dare attempt such a worke of darkenesse as to stampe mans workes with the Character of Merit Sure I am in the Word of God we cannot so much as finde the Word Merit Indeed God doth very frequently in the Sacred Scripture promise a reward to the godly and hence they fondly collect that the godly doe merit by the holinesse of their liues as if between reward and merit there were a mutuall relation that no reward is giuen but vpon a presupposed merit For answer whereunto I may tell them as our Sauiour the Sadduces That they erre not knowing the Scriptures for as the Learned Matth. 22. 19. haue obserued that which by Saint Mathew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward is Math. 5 46. Luc 6 32. by Saint Luke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace fauour or thankes to signifie vnto vs that when God rewardeth the righteousnesse of men the reward is not to be ascribed to any worth or dignity in the Creature but wholly to the benignitie of the Creator not to any desert or merit in Man but vnto the meere grace and mercy of his Maker For as Saint Paul 2 Ephes 8. 9. a place worth the 2 Ephes 8. 9. noting By Grace we are saued through Faith and that not of our selues it is the gift of God not of workes lest any man should boast himselfe The Caese being so cleare we may be bold to affirme that most blasphemous is the practise of the Papists who both in Pulpit and Presse so stiffely contend to enthronize the imperfect impure workes of sinnefull man in the Chaire of Merit in which nothing by right but the holy and perfect obedience of the Sonne of God can sit My beloued I dare confidently affirme it for trueth and you may boldly take it vpon that terme that no Mortall by building him vp a Babel of his merits can euer reach Heauen Heauen being a transcendent too high for the short reach of humane merit The fairest face hath some Mole or Freckle the soundest Pomegranate some rotten Kernell Corruption is a great part of the best yea the best euen from their conception are wholly ouer-runne with corruption from which they can neuer be throughly purged till the soule and the body by death be parted and put asunder by reason whereof euen our best actions are stained our best fruits wee bring forth are foulely blemished and wil not endure the Iust eye of heauen to behold them as they are in themselues the serious consideration of this made the Prophet Dauid thus pray vnto God Enter not into iudgement with thy seruant for Psal 143 2. no flesh is righteous in thy sight
of it no tree shall scape for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery tree not bringing forth good fruit is hewen downe and cast into the fire These are the particulars obseruable in this text I haue here as ye see Magnum in paruo a little world of matter in a few words Singula verba suam habenâ— Bullinger in 3. Matth. epitasin each word hath his weight and is not lightly to be passed ouer therefore something of euery thing plainly of all I pray God as profitably vnto all And first of the Parties whom this The first generall Part. Writ doth summon and concerne indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees not naturall but metaphoricall for by trees is meant men And let not this Metaphore seeme strange for as he did that was our Sauiours Markâ— 3. 24. patient for the recouering of his eyesight so may wee see men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like trees It is the allusion of that renowned Heathen that Man is planta inuersa Aristotle a tree turned vpside downe his head is the root his body the trunke his armes and legges the maine branches his fingers and toes the lesser boughâ—s his skinne the barke his soule the life of the whole And in the sacred Scripture we find it a familiar metaphor to expresse Man by a tree Either make the tree good and his Matth. 12. 33. fruit good or the tree corrupt and his fruit corrupt for the tree is knowen by the fruit Where by tree is meant man by fruit his workes both Iewes and Gentiles are by Saint Paul tearmed trees Rom. 11. Rom. 11. the Iew a good O liue tree the Gentile a wild O liue tree Not to multiply instances let one place speake for all The Prophet Dauid describing the state of Psalm 1â— the child of God he shall be saith hee like a tree planted by the riuers of waters Thus man is a tree cuius radix voluntas folium cogtatio flos sermo fruct us opus saith Ludolphus his will is the Devita Christi root his thought the leafe his speech the flower his worke the fruit Now as of Trees some are high and loftie as the Cedars some low as the shrubs so of Men some are high and mightie like the Cedars of Lebanon and the Okes of Basan publike men men of eminent place in Ciuill and Ecclesiasticall gouernment some low like shrubs priuate men men of inferiour note and condition This Subpoena concerneth not onely some one tree particularly a princely Cedar or petty shrub but indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees that is any trees yea vniuersally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery tree not onely Genera singulorum some Princes some Priests some People but singula generum all Princes all Priests all People So that you cannot say vnto me as the Apostles vnto our Sauiour when hee Matth. 26. 22. told them that one of them should betray him Is it I or is it I or as the high Priests to Iudas Matt 27. 4. What is it to vs For as our Prognosticators in the Frontispice Title page of their Almanaâ—ks that they are calculated for the Meridian of some particular Town or Citie but may serue generally for the whole Countrey So may I say of this Subpoena though it was particularly serued vpon the Iewes that came to be baptized of Iohn in the riuer of Iordan yet it concerneth all both Iewes and Gentiles for whose sinnes our blessed Sauiour shed forth the Iordan of his precious blood And therfore God doth send mee though the meanest of those that minister and serue at his Altar to serue this Subpoena vpon euery one here present Clamo mihi ipse I except not my selfe Non enim tam improbus sum vt curationes aeger obeam sed tanquam in eodem valetudinario jaceam de communi malo vobiscum colloquor remedia communico As Seneca most sweetly and more particularly to his Lucilius Ep. 27. Seeing therefore it is directed to euery one of vs let euery one of vs in the feare of God as we tender the good of our owne soules hearken with reuerence and attention what God in this Writ requireth of vs and the Lord of his mercy giue vs grace power to performe it That which God in this Writ requireth The second generall part of vs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth good fruit 1. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth there is a Production 2. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring foorth fruit there is a fructification 3. Wee must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth good fruit there is a qualification First for the Production Euery tree 1. A Production must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth This verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of action and action is the life of the world The Celestiall creatures haue their continuall motion the Sublunary are estated in alteration * Officiosum boc animal Deus creauit naturalis est sibi exercitiorum instantia otium vero in naturale Obest enim inertia cunctis corporis membris nulli autemvt anime Eâ— namâ— cum continuo sit naturaliter mobilis ociari non patitur Aqu in locâ— Man the great worlds little summe hath an actiue soule infused into an organicall body nothing is more naturall vnto him then to be in action Sloth is not more the bane of the body then of the Soule for the Soule saith Aquinas being alwayes naturally mooueable cannot endure to be out of action A garment out of wearing is subiect to the Meath Iron not vsed contracteth rust standing waters corruption The wheele that lyes still is a fit Loome for the Spider to worke in * Otium puluinâ—r Satanae When man is idle out of action the Deuill is ready at his elbow to presse him for his Souldier What is the reason that many doe so lust after their Dalilahs offer so much incense vnto Venus and sacrifice so often to her Shrine Is it not because they are Idle For as our learned Postiller hath obserued it Vnchaste folly is for the most part Doctor Boys begot of an idle braine and hatcht in a lazy body Otia dant vitia Men in doing nothing learne to doe nothing but euiâ—l yea like soft wax they are then capable of any impression fit to do the Deuil any seruice Singularly commendable therfore is that Discipline which The Preachers Trauels is practised in Cassan a principall citie in Parthia there no idle person is permitted to liue among them Sure I am in Gods vineyard none must stand idle Adam euen in his innocency must dresse keepe the garden of Eden Man is borne Gene. 2. 15. to labour as the sparkles that fly vpward saith Iob It is euery mans Calling to Iob 5. 7. worke to eat his bread in the sweat of his brows but to be idle neither Church nor Gene. 3. 17. Comonwealth affordeth
any such Calling In both some labour some looke ouer but none must looke on standing like ciphers to make vp a number or fil vp a roome God will not allow such dead trees any roome in his Orchard none must bee dry and barren but all bearing Trees Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth All Trees must bee bearing Trees 2. A Fructification Trees that bring foorth but this is not all there must be fructification as well as production Euery Tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth Fruit. Wee read that our Sauiour going from his lodging in Matth. 21. 19. Bethany vnto the Citty of Ierusalem saw a Figge tree in the way went vnto it and finding nothing thereon but Leaues left it not as hee found it but cursed it so that it presently withered away My beloued vnderstand the Morall for Christ knew well enough it was not the time of the yeare for the Figge tree to bring forth fruit no Non Ludolph de vita Christi ficus sed sidem non fructus arboris sed fructus operis quaesiuit He sought not for Figges but for Faith not for the fruit of the Tree but for the fruit of Workes It is not with God as it is with Man Though we will not suffer dead Trees to stand in our grounds but will digge them vp by the rootes and haue them carried foorth to the Fire yet we will suffer many trees and plants to grow in our grounds not because they bring vs foorth any fruit or are otherwise profitable vnto vs but because they adorne and beautifie the ground with their pleasing varietie But God as hee will not suffer a dead stocke to cumber his Orchard so hee cannot endure fruitles and vnprofitable Trees such as grow pro forma tantùm onely for fashions sake that are all for leaues and flowres but nothing for fruit It is not the carrying of a Bible vnder the arme It is not the frequent repayring vnto Gods Temple to heare his Word that maketh a sound and acceptable Christian in the sight of God for though Happy is that house and blessed alwayes that Congregation wherein Martha complaineth of Mary as saith Falix domus beata semper congregatio vbi de Maria Martha conqueritur Serm. de Vnginis Assumpt Saint Bernard Though it be a ioyfull sight and a blessednesse to the beholding eye when men and women are so Reliously affected as they can finde in their hearts to sequester themselues from their worldly cares to goe to Gods Church yet who is ignorant that this may be done for halfe endes and sinister respects to haue our braines swimming in knowledge and our tongues tipt with the Scripture Dialect that so wee may beget an opinion of our holinesse in others and the better worke out our more priuate ends It is not therefore I say sufficient that we be frequent hearers of the Word vnlesse we be doers also It is not a formall conformitie in passages of Pietie it is not the turning vp of our eye vnto heauen it is not a volubility of discourse in cases of Christianitie that will serue the turne all this is but a meere flourish but a bringing foorth of leaues and flowres whereas God will haue euery Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring foorth fruit And though nothing but Fruit yet 3 The Qualification not any fruit will serue his turne it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bad but good Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring foorth good fruit the fruits of holinesse and 〈…〉 tification The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated Bonum 〈…〉 〈…〉 fie pulchrum be 〈…〉 wee must bring 〈…〉 â—t must be beautifull in the 〈…〉 of Men and good in the sight of God our fruit must be beautifull â—n the sight of Men for our liues must so shine before men that they may see our good Works and glorifie our Father which is in heauen Our Matth. 5. 16. fruite must be also good in the sight of God for hee will not be put off with counterfeit pietie with him it is no better then double impietie for so shall we find it in our reckonings at the last day Both then must goe together wee liue heere in the sight of God and Man and therefore must with Saint Paul heerein exercise our selues that wee may haue a good Conscience voyd of offence Actes 24. 16. toward God and toward man Most true it is Onely good fruit is euer beautifull but that which is onely beautifull is neuer good Indeed the Pharises had their fruits such as were beautifull full of beautie vnto the eye they had their Almes-deedes their Prayers their Matth. 6. Fastings excellent workes excellent fruites of Pietie at the first blush beyond all compare not to bee paraleld they being presented vnto the eye of the world in so absolute and compleate a forme But were they as they appeared to bee Certainely nothing lesse for our Sauiour making a narrow search into the nature of them found that they were nothing better then the fruit which Solinus reporteth to grow in Sodom which is in shew like other fruit but being touched there is a strange discouery Extimae cutis ambitio fuliginem fauillaceam cohibet the outward rine or skinne is but a case that is full of filthy soyly embers and stinking ashes So their outward pietie was but a case to couer their inward impiety their fruits carried a faire glosse seemed by their outside to side with the best but All is not gold that glisters within they were full of pride vaine glory and hypocrisie men did see what they did and thereby happily did glorifie God but what they did was onely to be seene of men and therein they did dishonour God Indeed such fruits ordinarily go for currant with man because he receiueth direction for his Judgement as hee is informed by his outward senses But it is not so with God his All-seeing Eye piercing the most inward and secret parts hee prizeth euery thing according to the inward worth and iudgeth of the workes of pietie as they proceede from the inward puritie so that hee will not bee satisfied with false and counterfeit fruites Such Wares are not warrantable not marchantable with God hee requireth trueth in the inward parts he will Psalm 51. 6. haue euery tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruit not onely outwardly beautifull but inwardly good and sound Euery man as ye haue heard is a tree euery branch of a good tree bringeth forth good fruit so must each part of man our Hearts must be fruitfull in sanctified thoughts and holy desires our tongues must bring forth gracious words such as may magnifie Gods holy name and minister grace and comfort vnto others our Hands must worke the things that are good in the sight of God and man our Feete must walke in
Therefore my beloued instead of standing like Proud Pharises vpon the tiptoes of of our owne goodnesse let vs with the Penitent Publican truely humble our selues before the throne of his Sacred Maiestie for our manifold transgressions which bring vs vnder the curse of the Law for the manifold sinfull imperfections and blemishes euen in the best fruits that euer wee brought forth for which we stand guiltie before him Let vs reiect the menstruous and rotten ragges of our owne righteousnesse wholly Esa 64. 6. relying vpon the louing mercies of our heauenly Father which hee hath set forth vnto vs in his Sonne Iesus Christ who himselfe alone by his most perfect and all-sufficient obedience hath merited our redemptioÌ„ from the wrath to come and purchased for vs a Kingdome that cannot be mooued This hath he done for Heb. 12. 28. vs but how vnder condition of our new obedience of putting off the olde Man and putting on the new of forsaking the crooked paths of Sinne and following the straight way of Righteousnesse So that being redeemed and bought with the price of the Lambe wee must not thinke we may liue according to the lusts of our owne hearts and whatsoeuer seemeth good in our owne eyes for this is nothng else but a trampling of the blood of Christ vnder our feet a turning of the grace of God into wantonnesse the onely way to make our selues vncapable of that inestimable bounty of our blessed Redeemer No no such as are Iustified by the blood of Christ and haue any sauing portion in his bitter death and passion are also sanctified by his blessed Spirit vnto all holy obedience to bring forth good fruite the fruit of good liuing This is the true Character and cognisance of such as are of the houshold of Faith For as the tree is knowne by the fruit so is Faith made manifest Iames 2. 18. by the workes of righteousnesse The bringing foorth of good fruite is via Regia the Kings yea euery Christians high-way wherein he must walke if he make any account to attaine vnto that Spirituall Caanaan to be a free Denizon of the holy Ierusalem that city aboue the mother of the elect For as among the Antique Romanes the two Temples of Vertue and Honour were so contriued that none could haue accesse vnto the latter vnlesse hee did take the former in his way So it is with vs God in his eternall decree hath set downe this resolution which like the Lawes of the Medes and Persians will admit of no alteration that none shall obtaine the life of Glory but such as liue in the state of Grace The penny is paid onely to such as labour in Gods Matth. â—0 2. vineyard The Crowne of righteousnesse is laid vp only for those that fight a good fight and finish vp the course of their liues 2. Tim. â— 6 7. in the faith of Iesus Christ Hence that of the Prophet Dauid Eschew euill and Psal â—â— 27. doe good and liue for euer To draw vp all in a word though we can neuer bee saued for bringing forth good fruit yet we can neuer be saued without it such is the necessitie thereof Sola fides justificat sed non solitaria It is a common a knowne position Only faith doth iustifie vs but not faith alone onely faith doth iustifie as the Instrument by which we apprehend and lay hold on the Obedience of Christ the only meritorious cause of our saluation but not faith alone that is a barren a dead faith a faith without fruits for that is no sauing no justifying faith and therefore euery tree must bring forth Haeretici bodieconsâ—â—â—a carnis dederunt doctrinam Ba â—am tenuerunt nec ipsas Dei leges aut madaâ—â— esse ad salutem necessaria sola fide omnes salâ—ari Vt viaÌ„ spiâ—ituale destâ—uâ—rent omnem de peccatis virtutibus saenâ—m dâ—ctâ—nâ—m venenaâ—s suis dogenatibus infeceruÌ„t â—egando vllam bonâ—râ—â— opâ—rum veram iuâ—liâ—am aut ad salutem necessariam consequenter omnia in Sola siâ—e collocando Stapl. promptuar Mot. in Domiâ—â— 7. Pentecostes good fruit This is the Doctrine we Preach and Presse See then by the way the impudent malignitie of our broad-mouth'd aduersaries the brats of Romish Babylon in traducing and branding our Protestant Ministers for Solifidian Preachers such as in their Sermons are al for faith and nothing for fruits Thus like cursed Vipers they vent out the venom of their malice vpon vs of purpose to bring our persons and doctrine into contempt with their hood-winkt Proselites and all because wee will not with them beyond truth adde to the worth of good works and detract from the sole efficiencie of Christ his obedience Maugre their virulent malice this is our abundant comfort that besides the testimony of our owne cleare consciences which are vnto vs as many * Conscientia misse testes millions of witnesses those many learned and religious Treatises of our Churchmen which haue vndergone the Presse are at this present extant that little world of Christian people by our ministery fed to their euerlasting happinesse those many holy and blessed Angels alwayes present at our solemne sacred Assemblies and God himselfe who is all in all and aboue all will subscribe to our white Innocence and their blacke Impudence Oh my beloued I would to God all of vs both Priests and people could as generally wipe away this their foule and false aspersion by bringing forth of good fruit as by our generall preaching and professing the necessity thereof But alas the neuer too much to be lamented misery whilst out of our zeaie to Gods glory we labor to maintaine the sacred prerogatiue of Christ his obedience and labour to pull downe those proud pillars of merit which our Aduersaries of their owne heads haue erected to the honour of mans worthlesse works and the dishonour of God we carelesly neglect and scarce so much as once think vpon that which is Gods chiefest glory and the life of our Christian profession bringing forth good fruit I remember I haue read this censure of the Roman State Omnium bonorum principum imagines in vno posse exculpiannulo that the pourtratures of their good Princes might bee cut out within the compasse of a little ring Oh my beloued is it not as iustly to be feared that the like may be as truly affirmed of vs So small is the number of those in this our Sardis which haue giuen vp their Reuel 3. 4. names vnto Christ if we may take the libertie to censure the tree by the fruit that should the Lord send forth a Ieremy Ierem 5. 1. to make inquisition for a man that is a good man one that like Iob truly feareth Iob 1. God and is fruitfull in all holinesse he would returne if not with a non yet with a vix est inuent us scarce is such a creature found Good men being like little veines
Shrines of Diana bringeth in Acts 19. 24. any emolument or reuenew must haue a Protection must not bee touched The corrupt courses of those which appertaine to Courts of Iustice the sacrilegious practise of Church-robbers fraudulent and vnconscionable dealing in priuate commerce these and the rest of your bosome and best beloued sinnes proue but vnplausible but harsh Themes for a Preachers inuectiue Sure I am wee may speake it feelingly wee are sensible of no lesse for deale we ingeniously faithfully in reprouing the corruptions of the time do we lay open your beloued sins vnto the life our labours are entertained with laughter and our fidelity requited with a world of neglect and iniury Are not these the fruits that call this our land their mother soyle I would to God they did not I dare presume yee will all passe your words that I haue deliuered nothing but truth and I may safely add nothing to that which might haue beene deliuered for truth for like those whom Moses sent to spie out the land of Canaan I haue cut downe but Numb 13. 23. a Branch with a Cluster of the Grapes that grow in this our Eschol and haue brought with mee but a Sample of that cursed fruit this land in great plenty affordeth O that we who haue so liberally participated of the superabundant loue and bounty of God should thus aboue measure abound in iniquity The time was O that we had the grace seriously to consider it the time was when we were without Christ and were aliens Ephe. 2. 12 13 from the Commonwealth of Israel and were Strangers from the Couenants of Promise and had no hope and were without God in the world but now through the Mercy of the Almightie wee who were once a farre off are made neere by the Blood of Christ that so we might be no more strangers and Forraigners but Citizens with the Saints and of the Householde of God Againe whereas other Nations doe ride Iam tua resagitur paries cum proximus ardet euen vp vnto their horsebridles in blood haue their Corne-fieldes depopulated their Townes vnpeopled their neerest kindred and dearest acquaintance most cruelly butchered and their whole countrey exposed to the iniury of Armes Wee through the great Goodnesse of God sit euery man vnder his owne Vine in peace The Lord of his mercie continue it long amongst vs whereas other Nations suffer the famine of the Word or at least haue it serued out vnto them mingled with the Cockle and Darnell of Popish errors and traditions Wee God be thanked haue the Word most plentifully and purely preached among vs yea such plenty of the word we enioy that like the Israelites we are crop sicke and loth that heauenly Manna which our forefathers in the time of Popery persecution so much longed after I pray God this bring not a scarcitie of spirituall Bread amongst vs. Whereas others haue been stâ—aitned for the ordinary sustenance of nature and wasted with misery hanging vp their harps vpon the trees and translating the sorrowes of their soules into mournefull ditties and so ending their miserable liues Our Garners on the Psal 144. 13 14. contrary haue beene full and plenteous with all manner of store Our sheepe haue brought forth thousands and ten thousands in our streetes our oxen haue beene strong to labour we haue no leading into captiuitie no complaining in our streets In a word no Nation vnder the Sunne can prescribe and plead a greater portion of the immense Treasury of Gods mercy and fauours then ours the least of all which should for euer bind euery one by way of thankfulnesse to consecrate himselfe both soule and body vnto the seruice of his so benigne and bountifull a God in all holy obedience and newnesse of life to bring forth good fruits the fruits of holinesse and sanctification But alas we are so farre from bringing forth this good fruit that on the contrary we are barren in all goodnesse and onely fruitfull in the damnable workes of darknesse sucking in sinne as fishes doe water like swift Dromedaries running with full speed into all vngodlinesse Prou. 10. â—3 making it a pastime to do wickedly neueâ— so much as once dreaming of that dreadful day of account that great and terrible Assises of the Lord wherein hee will execute his wrath and vengeance vpon the children of disobedience O my beloued let vs take heed we bee not deceiued This is the will of God saith the Apostle euen your sanctification 1 Thes 4. 3. now the wil and pleasure of God is not barely propounded vnto man as a thing arbitrary or of no great consequence whether performed or not for as with bountifull promises so with feareful penalties it is in sacred Scripture frequently pressed the Lord as he hath a Gerizim Deut. 11. 29. for blessing so he hath an Eball for cursing As he will most graciously and liberally recompense all such as worke righteousnes with an immarcessible crown of glory so he will most seuerely and terribly reward all workers of iniquity with an vnmercifull weight of misery They which like good trees bring foorth good fruit in due season their leafe shall not wither saith the Psalmist they shall Psalm 2. flourish for euer But they which doe not bring foorth good fruit shall be like the chaffe which the wind scattereth away from the face of the earth they shall perish for euer so saith the Baptist here in my text Euery tree not bringing foorth good fruit is hewen downe and cast into the fire which is the third generall Part obserueable in this sacred Writ The third generall part the penaltie attending delinquents such as performe not what God in this Writ requireth The Penaltie is heere expressed 1. as God premonisheth before he punisheth intended Now is the Axe layd vnto the roote of the trees 2. As inflicted Euery tree not bringing foorth good fruite is hewen downe and cast into the fire A Mercifull Method and well beseeming the God of Method who is full of mercie though our sinnes be so numerous and haynous that like vnto that of Cains they doe euen call and crie vnto Genes 4. 10. God for present vengeance though our iniquities be so enormous and growne to so great a height that they reach vp vnto Heauen and euen pull God out of his Mercy-Seate to enter into Iudgement with vs to emptie out the full Vialls of his wrath vpon vs to our present fearefull confusion yet Oh the goodnesse of God hee dealeth not with vs sinnefull miscreants according to our deserts and as many a mercilesse Creditor with his Debitor who couertly without the least noise procureth an Execution against him and serueth it vpon him happily to his irrecouerable vndoing not so much as once fore-acquainting him with his Resolution that so he might in time thinke vpon some honest course for preuention No my beloued though mans wayes are full of
cruelty yet Gods wayes are full of mercy Hee would haue all the world to know that he is not delighted in the death of a sinner but had rather hee Ezek 13. 23. should turne from his wickednesse bring forth fruit worthy of repentance and so liue for euer and therefore as Jonathan shot three arrowes to forewarne Dauid of Sauls displeasure that hee 1. Sam. 20. might the better prouide for his saftie so almightie God first in mercy proclaimeth his wrath indignation before in Iustice he proceed to Execution First he is pleased to foretell vs that for our transgressions for our not bringing forth good fruit he intendeth a seuere penaltie against vs before such time as he suffer it to be inflicted vpon vs that Praemoniti Praemuniti so we being forewarned of that feareful euill which from God is like to befall vs for our falling away from God we might in time make our peace with him so preuent the execution of his wrath For the more effectuall performance whereof that wee may the more carefully and speedily addresse our selues proceed we according to our propounded method to take some punctuall notice of the fearefulnesse of his fury displaied in the particulars of the penalty Now is the Axe laid vnto the root of the trees Euery tree therefore not bringing forth good fruit is hewen downe and cast into the fire Each word as you haue heard beareth a part and euery part doth most euidently demonstrate the Greatnesse of Gods wrath and indignation against vs and is of power to imprint Characters of terror in our hearts were they as hard as rockes of Adamant To take vp the words as they lye in their order First behold the Lord of Hosts is already vp in armes and his wrath like Iehu the Sonne of Nimshi after Iehoram marcheth most furiously after vs yea 2 King 9. 10. to our greater terror it hath already wrought it selfe within distance for Now euen Now is the axe laid vnto the root of the trees Secondly consider we the instrument apprehended for the execution of his wrath it is not Culter Sarmentarius a pruning knife but Securis Musculus in locum excisionis a ruining Axe Thirdly this ruining Axe is not vibrata brandished Gorthan in locum or shaken ouer the trees but posita it is put laid close to the trees Fourthly this ruining Axe is not laid ad truncum aut ramos to the bodie or boughes of Bullinger the trees but ad radicem to the fountaine of life the root which once hurt or cut de tota arbore actum est the whole tree doth perish and is past all hope of shooting forth againe Such is the penaltie here intended and is pronounced as inflicted Euery tree not bringing forth good fruit is hewen downe and to make it more fearefull is cast into the fire There was a custome among the ancient Romans that their Consuls had as Ensignes of their authoritie bundles of rods and an Axe carried before them 〈◊〉 the 〈◊〉 of Iustice to cut them off in case they proued incorrigible and would not bee reformed with any fauourable correction In like manner Almighty God hath his Pruning knife and his Axe Hauing planted his Ground with Trees and not finding them fruitfull according to his expectation like an expert and carefull Gardiner with his pruning knife hee shreddeth and pareth off the luxuriant branches and vseth all such meanes for their fructification as in his heauenly wisdome he apprehendeth most prevalent and effectuall Thus for many a yeare with Quamdiu Ipes est remedii stercoratione aut putatione subuenitur arborum vitiis caeterum vltimae desperatio 〈◊〉 indicium est quoties Secuâ—is adnâ—ouetur radi i. Bull. much patieÌ„ce expecting their improuement at length the season of fructifying being come wherein hee resolued to put a period to his patient expectation he walketh towards his Plantation with an Axe in his hand resolued if after his so great care and cost he finde any Trees that doe not bring forth good fruit to cut them vp by the roots and cast them by for the Fire In a word or two to adde a little more light vnto the darkenesse of the letter This Axe laid vnto the root of the Trees doth signifie nothing else but the vengeance of God which hangeth ouer our heads ready to fall suddenly Nesp vero nâ—â—uÌ„ est securim gladâ—â—m in Scripturis sonâ— pro grauâ— dei vindicta Idem ibid. vpon vs to our fearefull confusion My beloued doth not the cloudy and heauy countenance of these Times promise and presage as much Certainly take we a true Inuentory of our generall Apostacie from all godlines and pietie we cannot looke for lesse I but the Lord is mercifull and Gracious slow to anger and abundant in Goodnesse and Exod. 34. 6. truth reseruing mercy for thousands True my beloued and haue we found him lesse Doe not all those gentle and more fauourable courses he hath taken for reclaiming vs from our sinnefull courses speake as much May not the Lord iustly expostulate and reason the case with vs as he did with his beloued Vineyard Esai 5. He hath Planted vs in a most pleasant fruitfull soyle he hath encircled hedged vs round about with his louing mercies what could he haue added more vnto that which he hath already done How oft how long hath he labored for our conuersion by the preaching of his Word Sermon vpoÌ„ Sermon with extraordinary earnestnes and importunity knocking at the doores of our harts that hearing him we might open vnto him and he enter in vnto vs He I say who onely is able to Psalm 51. 10. create in vs cleane hearts and make vs fruitfull in all holinesse And to make his Word the more powerfull for our conuersion how often hath he actuated it by many temporall afflictions which hee hath inflicted vpon vs as inundations of waters dearth of corne losse of our fortunes losse of our faithfull friends and such as had deepest interest in our affections sometimes scourging vs with the refractarinesse and disobedience of those which through naturall or ciuill reference are neerest and dearest vnto vs sometimes making these houses of clay our mortall bodies Hospitals for pestilentiall and painful diseases sometimes suffâ—ring the high-priz'd treasure of our reputation to be rifled by wretched Shimeyes But alas what hath all this pruning preuailed What good work haue these and the like afflictions wrought vpon vs Happily for the present they haue a little humbled vs and wrung out of vs a repentant teare with a protestation of new obedience of bringing forth better fruit for the time to come then formerly we had done but this repentance of ours hath been as the Prophet speaketh but as a Morning cloud Hos 6. 4. and as the morning dew it hath gone away like Dogges we haue quickely returned to 2 Pet 2. 22. our owne
vomit and instead of bringing forth Vuas grapes wee haue brought Esay 5. 4. forth Labrucas wild grapes our grapes are grapes of gall our clusters be bitter our wine is poyson of dragons and the cruell Deut. 32. 32 33. gall of Aspes My beloued will God thinke we suffer himselfe to be thus deluded from time to time Are we sure he will alwayes looke vpon vs with a fauourable aspect and neuer shut vp his louing kindnesse in displeasure O let vs beware of carnall securitie it is as dangerous and fearfull an euill as the soule imbarqued in the body can meet with whilst sayling in the Sea of this world Certainly if his so many gentle and mercifull visitations will not reclaime vs from our dissolute courses but wee will stil frequent our old sinfull haunts drawing iniquitie with cartropes and sinne with â—he cords of vanity he will lay aside all lenitie deale with vs more roughly â—â—sa patientia 〈…〉 or and seuerely It is not a pruning-knife some fauourable affliction some fatherly correction shall serue the turne for behold hee hath put an axe into the hand of the destroying Angel not like Abimelech to cut downe some boughes Iudg. 43. from the trees no he hath giuen him a straight charge a strict commission if he find any tree any man that bringeth not forth good fruit to hew him down euen at the very root that is by death to root him out of the land of the liuing which is the first particular penaltie the Excision Euery tree not bringing forth The first penalty an Excision good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hewen downe Doe but consider I beseech you the fearefulnesse of this penaltie True Aequa lege necessitas Hâ—â— Carm. lib. 3 Ode 1. Sortitur insigneis imos Omne capax mouet vrna nomen What man liueth and shall not see death Psal 89. 47. Hebr. 9. 27. There is a Statute for it Statutum est omnibus semel mori It is appointed vnto all men once to die Death is Gods Sergeant â—uiâ—â—sâ—i contiâ—it 〈◊〉 â—estat Sâ—â— Ep. 1â—0 vnto whose arrest the whole suruiuing race of Adam is subiect as well the godly as the vngodly and therfore it is not here said that he which bringeth not forth good fruit shall dye but shall be hewen downe to signifie the fearefulnesse of that death which shall befall him The godly man hee that bringeth forth good fruit shal die but he is happy in his end for that he departeth this life in the sweet peace of conscience which he hath obtained through faith in Christs blood wherby he is reconciled vnto God sealed vp vnto the day of redemption so that the misery of death is vnto him the death of all misery and his last end the beginning Dies isle quem tanquam extremum reformidas aeterninatalis est Sen. Ep. 1â—2 the birth day of eternity And therefore laetus lethuÌ„ excipit come Death when it wil come it is truly heartily welcome finds him ready willing with much vnfained ioy to entertaine the stroke which shal separat his soule body that so being freed from the prison of his body he may enter into his masters ioy be Matth. 2â— 21. crownd with glory happinesse in the highest heauens In regard wherof wheÌ„ Jusius dum per mâ—ntem evita tollitur non exciditur sed ia vberius solum transfertur Fran. Luc. Brâ—giens in locum by Death he is taken out of this life he cannot be said to be hewen down but rather transplanted into a more fruitful soile On the other side the vngodly man that bringeth not forth good fruit but is barren in all goodnesse and only fruitfull in the daÌ„nable works of darknes he shal die but a death far different froÌ„ that of the righteous for being besotted with the pleasures of sinne and hauing his affections fast glewed to the things of this world when Death arresteth his Body his Soule wil depart out of it like sawdust grated out of the belly of an hard Oke with much labour and striuing so vnwilling and loth it will be to breake vp house and bid farewell vnto the world Yea for as much as he neuer endeuoured to keep a good Conscience toward God and man therefore his guiltie Conscience like the euill Spirit which vexed Saul shall most 1 Sam. 16. 14. fearefully wracke and torture him and a wounded spirit who can beare saith the Prou. 18. 14. Prouerbialist and thus in the anguish and bitternesse of his Soule he shal be broken Iob 24. 20. like a tree the Axe of Death shall cleaue rent his soule and body asunder with all violence and terror he shall bee hewen downe saith my Text. But is this all shall this Tree thus fell'd there lie and rest and rot where it falleth I meane shall his soule and body thus parted so perish as that he shall cease euer to haue a being any more and consequently a feeling of any further misery Certainly though sinful man be likevnto the beasts that perish yet he doth not perish like the beasts whose bodies are turned into ashes and their spirits vanish as soft ayre and are no more No his soule is an immortall substance and his body though in the eye of a carnall Sadducee it seemeth so to perish as that it shall neuer haue a being any more yet it shall at the last day by the power of God be restored to its iust proportion for after Death there must come a Iudgment particular of the Soule when it departeth from the body generall of Soule and body at the generall resurrection So that this fearfull hewing downe is but as the Prologue to a more tragicall feareful Scene it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of sorrowes the forerunner of more fearefull torments For after the axe of Death hath with all violence cleft and rent his Soule and Body in sunder after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is thus hewen downe it followeth in the next place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is cast into the fire hee is throwen headlong into the flames of Hell And this second penaltie his exastion is The second pâ—naltie an Exustion indeed principally that which causeth his dissolution to be so comfortles full of terrour For when the hand of God lyeth heauy vpon him to hew him downe by death it is not the separation of his soule body that doth so much trouble him nor the leauing his beloued world that doth so much afflict him no nor the cruel gnawings of his guilty conscience that doe so wrack torture him otherwise then ioyned with the present apprehension of being cast into this fire which he then foreseeth will most certainly befal him after his dissolution And no maruell if the apprehension thereof strike such â— dread terror into his departing Ethic. 1 â—9 soule for what Aristotle
vnder the Curse require exact obedience So that He is no lesse lyable vnto the Laws malediction Quiomittit facienda which omitteth things to be done then Qui facit omittenda He which doth things to bee omitted The last and great Assises will fully and plainely resolue this case determine this point Matt. 25 41. for Then shall the Sonne of man say vnto the Goates on the left hand Depart from me yee cursed into euerlasting Fire prepared for the Diuels and his Angels Here is the Curse Heare wee the Cause It followeth For I was an hungred and yee gaue me no meate I thirsted and yee gaue me no drinke I was naked and yee clothed me not Sicke and in prison and yee visited me not Where we may see the bare omission of the good works of mercie the procuring cause of perpetuall miserie ratifying the Position in my Text that euery Tree not bringing forth good fruit shall be hewen down and cast into the fire Now if Euery Tree not bringing forth forth good fruit shall be thus serued how fearefully shall it fare with those trees that do not onely not bring foorth good fruit but also bring forth bad fruite Si sola omissio eternoigne punitur Diâ—â—ystâ—â— Certh 〈…〉 in locâ—â— vitiosa actio quid meretur If the bare omission and neglect of a pious office bee punishable with euerlasting fire what doth a vicious action deserue Si sterilitas condemnatur continuata impietas foeda delectatio affectuosa peccati prosecutio quam dirè torquebitur If sterilitie and barrennesse be condemned how direfully shall continued impietie wallowing with delight in the stinking puddle of iniquitie an affected prosecution of all vngodlinesse euen with greedinesse bee tortured and tormented If those shall bee thrust Non miâ—oris est criminis hâ—â—â—â—i tollere quâ—â—um possiâ— habes indigen ibus deâ—egare Ambr. â—n quedam Ser. into Hell that haue not relieued the poore and needy in their want and miserie what shall be come of such as lay violent hands vpon their Patrimony If such neglect the performance of Religious duties whether towards God or Man are guiltie of euerlasting damnation How shall they escape the dreadfull iudgement of God which like the vnrighteous Luke 184. Iudge feare nor God nor man but liue in the wilfull breach of their Makers Lawes If such shall most certainely be condemned as are onely barren in goodnesse what shall be come of those that are also fruitfull in the damnable workes of darkenesse If the Figge tree for not bringing forth good Mâ—th 21. 19. fruit must bee cursed how shall the Vines of Sodome and Gomorrha escape Deut. 32. 32 3â— which bring foorth bad fruite fruite bitter as Gall Deadly as the poison of Dragons O Consider this all yee that forget Psal 50. â—2 your God that forget your owne good in being strangers from the life of God least the Lord in his wrath hew you downe and there bee none to deliuer you For if God spared not his blessed Angells nor his beloued Israel when they brought forth the cursed fruit of rebellion and disobedience how shall hee spare vs that are but dust and ashes Wormes and not Men by Nature mere aliens from the Common wealth of Israel and strangers from the couenants of promise seeing in lewdnesse of life and Conuersation we are nothing inferiour to the Collapsed Angels or reiected Israelites My beloued I must ingeniously acknowledge with the Prophet Ieremie Puer sum et nescio loqui I am Ieremy 1. 6. but a child and know not how to speake fitter like an Auditour to sit at Gamaliels feete then like a Doctor in Moses chaire Yet seeing the Acts 22. 3. Matt. 23. 2. Lord hath called mee to this place and put his word into my mouth I beseech you suffer with all patience and reuerent attention a word or two of premonition and exhortation It may please God so to magnifie his strength in my weaknesse as to make the wordes which hee hath taught mee effectually powerfull for the reformation of your liues and conse quently for the euerlasting saluation of your Soules and Bodies Shall euery tree not bringing forth good fruit bee hewen downe and cast 1 Clergy into the fire O lay this vnto heart with mee yee Chariots and horsemen of Israel yee that are of the house of Aaron and the Tribe of Leui my beloued fellow-labourers in the worke of the Ministerie Let vs consider that the Lord hath committed vnto vs the dispensation of his Word that 1 Cor. 4. 1. 1. Pet. 1. 23. most precious and immortall seede whereby Christ may be conceiued in vs and we become spirituall Fathers of many 1. Cor. 4. 15. Children in Christ O then let euery one of vs in the feare of God according to the Talent wherwith we are entrusted so labour in the Word to be found faithfull dispensers of the Word fâ—eding the flocke of Christ concredited to our charge with sauory food in season out of season that we may become fruitfull in 2. Tim. 4. 2. begetting children vnto Christ for the enlarging of his Kingdome Let vs remember that the Church is Gods vineyard the People his plants and we the Ministers his hired seruants to labour in his vineyard that it may yeeld forth fruit vnto the Lord. And though Iohn Baptist may haue a back-friend in Herods court yet let vs not be put to silence or discouragâ—d but boldly with a hâ—art strike with the Sword of the Spirit at the head of that Serpent Sinne in whomsâ—euer we see it remembring that wee are Ambassadours for Christ 2 Cor. 5. 20. One who is able to maintaine his cause euen against the Deuill himselfe But aboue all let vs labour to put life into our labours by bringing forth the fruit of good liuing that so wee may the better winne our people to entertaine the siâ—cere Profession of the Truth and saue our owne Soules at the day of the Lord Jesus For as Saint Bernard most Serm de Sancto Benedicto Abbate sweetly Sermo vivus efficax Operis est plurimum faciens suadibile quod dicitur dum monstrat factibile quod suadetur Wee shall easily perswade the people to practise what we preach when what wee preach we practise In a word let vs remember that as there it a Vae mihi si non euangelizavero a woe vnto the Minister if hee doe not labour in the Gospell so there is a vae mihi si non bene vixero a woe vnto the Minister if he doe not liue according to the Gospell for euery Tree that bringeth not forth good fruite the fruite of good liuing shall bee hewne downe and cast into the fire In the next place thinke vpon this yee People of this place of this City 2. Laytie of this Land Sure I am there is no Nation vnder the Celestiall Poles profâ—ssing the faith of Christ ouer which the Lord hath
wherein to our iust damnation had we our deserts we haue not only brought forth no fruit but also naughty fruit fruite cursed abominable herein not only dishonored God our selues but also to our further damnation drawn others to doe the like by our lewd examples for which let vs go with faith in the blood of Iesus Christ to the throne of Grace imploring mercy at the hands of our heauenly Father who is ready willing to imbrace with the armes of his mercy al such petitioning him for grace in the Name of his Sonne let vs for the time following entertain this setled resolution into our hearts faithfully to labor in the reformation of all those faults we lament And which is the consummation perfectioÌ„ of our repentance let vs crowne our holy resolutions by putting them into action by bringing forth fruit worthy amendment of life as it is in the verse before my Text or as it is here in my Text by bringing forth good fruit by leading in our seueral places callings a right holy religious course of life For it is not a bare entertainement of better courses into our thoughts of dead of naked purposes nor an outside of Religion an outward conformity to the seruice of God will preserue vs from the wrath to come the former being but a bringing forth of good leaues the latter but of good flowers or if of fruit but of such as is false and counterfeit No wee must either bring forth good fruit that is as ye haue heard Fruit not onely outwardly beautifull and good in the eye of man but also inwardly good and sound in the sight of God or we must vndergoe the wrath of God be hewen down and cast into the fire Such fruit must euery Tree bring forth and that 1. Properanter presently 2. Abundanter plentifully 3. Perseueranter perseuerantly First we must bring forth good fruit VVe must bring foorth good fruit 1. Presently properanter presently it is a taske wee must take in hand out of hand as much is implied in the letter of my text Euery tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not bringing forth good fruit that is Now presently for it is a word of the present tense and doth vrge a present taske shal be hewen downe and cast into the fire This Speed is emphatically pressed in the first words of my text Now is the axe laid vnto the root of the trees as if the Baptist had more largely deliuered himselfe thus It is no delaying the time of your turning vnto God he hath taried your leasure so long that he is resolued to attend you no longer therefore looke to your selues God wil now be but a word and a blow for he hath already taken his Axe the instrument of death into his hand yea he hath already lifted vp his arme to strike nay more he hath so farre set forward his blow that he hath euen laid his Axe to the root of the trees resolutely determining to make his blow to hew you downe out of hand and cast you into the fire if ye do not presently repent bring foorth fruite worthy amendment of life O then my beloued I beseech you let vs consider that now onely is the time of making or marring our fortunes for euer Alas what is our life but a blast Spiraemus expiramus we breath and instantly our breath is gone So it is that no man liuing can assure vnto himselfe the least moment of time beyond that which he doth at the very instant inioy Indeed the Deuill to lead vs on in our sinnes would perswade vs that Nature hath sealed vnto vs a long Lease of our liues and that we need not as yet trouble our heads with repentance there will be time enough for that hereafter But the truth is we hold this fading breath but as Gods Tenants at will Hee may and will if it please him without the least warning take it away from vs. But suppose we may liue long and repent time enough hereafter for that poenitentia vera nunquam sera True repentance Pâ—nitentia serâ— râ—â—o vera is neuer too late yet are we sure we can repent when wee please No True repentance is the gift of God and it is iust with him to deny it that man at his death which hath so carelessely neglected it throughout the whole course of his life So that in a word in mora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is but a folly yea extreame madnesse to dally and delay the time of our conuersion considering the imminent wrath of God and our own frailty Sure I am As the tree falleth so it lyeth as Death leaueth vs so Iudgement findeth vs. Let vs therfore euen Now whilst it is called to day begin to worke out our saluation with feare trembling When the night of Death commeth no man can worke Let vs Now whilest the acceptable little time of saluation lasteth vnfainedly repent and call vpon God for mercy Let it suffice that we haue spent the time past vpon the lusts of our own hearts in brining forth the corrupt fruit of the flesh in drunkennesse in swearing in profanenesse in pride in vncleannesse and the like Let vs Now begin to awake out of sin and to walke in newnesse of life lest the Lord do suddenly before we so much as dreame of it hew vs downe and cast vs into the fire Secondly we must bring forth good 2 Plentifully fruit abundanter plentifully It is the Encomium Christ giueth his Spouse the Church that shee is an Orchard full of Cant. 4. 14. sweet fruits And Saint Paul assirmeth of the Romans that their faith was published Rom. 1. â— Rom. 15. 14. throughout the whole world Rom. 15. I am perswaded saith he that ye are full of goodnes filled with all knowledge and of the Thessalonians he affirmeth that their faith did grow exceedingly and their loue 1 Thess 1. 3. did generally abound My beloued thâ—se the like testimonies of the Saints are recorded for our imitation The plain truth is God caÌ„not away with starueling trees such Professors as are Non-proficients If therfore we mean to auoid the stroke of his axe to be freed froÌ„ the tormeÌ„â—s of hel fire thretned in my text we must like good trees thriue in our spiritual estate we must encrease and grow in grace and goodnes we must abound in euery good worke that may make vs perfit mâ— in Christ Iesus we must bring forth good fruit pletifully And good reason hath God to require it at our hands considering the extraordinary VVeâ— Gâ—d â—â—pecteth at our hands bringing forth of good fruit plentifully cost care he hath bestowed vpon vs to this end and purpose For first as hath bin said before he hath bin pleased to sowe the pure seed of his Word in no place so plentifully as in this land in no place of this land so plentifully as in this Citie
Againe that it might take deep root in our hearts to the bringing forth of good fruit plentifully in our liues hee hath watered and refreshed this his Inheritance with infinite remarkable testimonies of his singular sauour as it were with so many * Tum pater omnipotenâ— sâ—cundis 〈◊〉 aether c. Virg. 2. Gâ—org sweete fructifying showers from heauen and to infuse a quickenâ—ng power into the ground of our hearts he hath caused the Sunne of Peace * Pax 〈◊〉 vites sucâ—os codi◠〈…〉 derect v 〈…〉 Tib. lib. 1. leg 1. 3 the Mother of Plenty for these many yeares to shine vpon vs. In a word what medicinall courses hath hee neglected which in the iudgement of man might conduce to the furthering of our fruitfulnes He hath pared off our riotous Twigs and lopped off our luxuriant Branches ript vp our Rind opened our Roots that is he hath scourged vs with sundry kinds of Crosses and Afflictions that thereby hee might call vs backe from wandring abroad after the bewitching pleasures of Sinne to serue Him the onely true and euerliuing God with a sound and vpright heart in all holinesse of life and conuersation All which layd together wee haue no reason to thinke that praying vnto God in the Church once a weeke the hearing of a Sermon once a moneth a strict obseruation of the Saboth once a quarter a Receiuing of the Sacrament once in sixe moneths a Feasting of the poore once a yeare will serue the turne No God will not be satisfied with such a Barren and Dwarfling Obedience he will not bee contented with the Gleanings of Haruest with heere a Bery and there a Bery as it was with the shaken Oliue Tree Esay 17. No Euery tree must bring forth good fruit plentifully for Vnto whom soeuer much is giuen of him Luke 12. 48. shall be much required saith our Sauiour So that it doth stand vs euery one in hand accordingly to endeauour the reall answering of Gods iust expectation lest in the day of his wrath wee haue the dâ—eper share in his just indignation For Quantò maior gratia tantò amplior posteà Quo clariâ—r lux 〈◊〉 graâ—â—ae 〈◊〉 gra 〈…〉 paenas mundâ—â—n gratitud nem sibi accelâ—rate Chemâ—â—t peccantibus poena saith Saint Chrysostome God will at the Last day proportion out the punishment of a sinner according to the meanes of grace he hath afforded him in the time of his sinning At the worlds great Sessions it shall go harder with Chorazin and Bethsaida then with Tyrus and Sidon it shall goe harder with Capernaum then with Sodom because God did more abound in the meanes of grace to Chorazim Bethsaida and Capernaum then to Tyrus Sidon and Sodome Seeing therefore it hath pleased God to deale so liberally with vs in the meanes of Grace let vs in the name of God endeauour in some proportion to answer his bountie in our measure of grace Let vs labour to be full of the sweet fruits of the Spirit Let vs labour to bee strong in the Faith and as Saint Peter speaketh 2 Pet. 1. â— c. With our Faith let vs ioyne Vertue with Vertue Knowledge with Knowledge Temperance with Temperance Patience with Patience Godlinesse with Godlinesse Brotherly Kindnesse and with Brotherly Kindnesse Loue. In a word let vs labour to abound in euery good worke that may make vs pleasing and acceptable vnâ—o God let vs bring forth good fruit Abundanter Plentifully Thirdly and lastly lest all our labour 3 Perseuerantly proue but in vaine we must bring forth good fruit Perseueranter Perseuerantly For to what purpose is it if a Souldier at the first onset couragiously encounter with the Enemy and before he hath obtained the victory throw away his Armes Or what doth it profit a Mariner to commit himselfe to the Sea and to enioy the benefit of a faire gale of Wind euen vnto his desired Ports mouth if then the wind doe turne and so turne him backe againe before hee can thrust into the Port Happily thou hast beene just and hast done that which is lawfull and right as it is in Ezec. 18. 5. Ezek. 18. More particularly as the Prophet there expresseth himselfe Thou hast not eaten vpon the Moun aines nor lift vp thine eyes vnto Idols nor defiled thy neighbours wife nor oppressed any but hast restored to thy Debtour his Pledge thou hast spoyled none by violence thou hast giuen thy Bread to the Hungry and couered the Naked with a Garment thou hast not giuen forth vpon Vsury neither taken any Increase thou hast withdrawen thy hand from iniquitie executed true Judgement betweene man and man thou hast walked in Gods Statutes and kept his Iudgements to deale truely Thus farre hast thou gone and in these good courses thou hast continued a long time and in so doing hast done well But tell mee what will all this thy righteousnesse auaile thee if afterward thou shalt fall away from God and intangle thy selfe againe 2 Pet. 2. â—0 in the filthinesse of the world like the Dog that returneth to his owne vomit and the Sow that is washed to her wallowin the myre If the righteous turne away Ezek. 18. from his righteousnesse and committeth iniquitie shall hee liue saith the Lord. No All his righteousnesse that he hath done shall not bee mentioned In his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee dye Ezek. 18. Yea It had been better for him neuer to haue acknowledged the way of Righteousnesse as the Apostle 2 Pet. 2. speaketh then after hee hath knowne it to turne from the holy Commandement deliuered vnto him For the latter end of that man is worse then the beginning If therefore thou wouldst make sure worke for the good of thy Soule and store vp comfort for thy selfe against the day of death and that great day of wrath then thou must not relye vpon thy former righteousnesse as the Rich man in the Gospell did vpon the store he Luke 12. 19. had treasured vp in his Barnes and say Soule take thine ease and freely disport thy selfe hence-forward in the delights of sinne for thou hast already brought forth good fruit plentifully which will serue thee for many yeares No thou must bring forth good fruite Perseuerantly for it is not here said euery tree Quae non fecit which hath not brought forth good fruit but euery tree non faciens not bringing forth good fruit shall be hewen downe and cast into the fire So that fecisse non sufficit it sufficeth not formerly to haue brought forth good fruit vnlesse thou continue in so doeing perseuerantly No man saith Christ putting his Luke 9. 62. hand to the Plough and looking backe is fit for the Kingdome of Heauen Sola perseuerantia Bernardus singularis summi regis est filia saith a Father ea enim sola est haeres regnâ— Coelorum Perseuerance is the only Daughter
of the King of Heauen for she only is Hâ—ire to the Kingdome of Heauen â—herefore saith our Sauiour to his Disciples Qui perseuerauerit Matth. 24. 13 hâ— that contâ—nueth to the end shall bee saued and to the Church of Smyrna Reuel 2. 10. Be thou faithfull vnto the death and I will giue thee a Crowne of Life And vpon these termes doth Saint Paul assure himselfe and euery faithfull Christian a Crowne of righteousnesse I haue fought a good fight and haue finished my 2. Tim 7. 8. course I haue kept the faith Hence forth is laid vp for me the Crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee only but vnto all them also that loue that his appearing The absolute necessity of this Perseuerance for all such as expect the Happinesse of a better life hath so deepely sunke into the thoughts of Gods Children in all ages that they haue constantly resolued to suffer the bitterest torments the pregnant malice of the Diuell and his Factors could inflict vpon them rather then to loose the blessed hope of their Heauenly inheritance If therefore wee respect our Future Haâ—pinesse let vs not bee like thâ— plant Ephemeâ—on which doth spring and flourish and fade in a day but as the Oliue tree flourishâ—th and fruâ—â— iâ—eth all the yeare long so let vs continue in bringing forth good fruit perseuerantly To be short the way to Heauen though it be Narrow yet it is Long and our life at the Longest but Short Let vs therefore that we may the better compasse so great a Iourney get vp betimes out of our beds of Sinne euen in the morning of our age at the first houre of the day and quickly make our selues ready that so we may set forth betimes towards the Celestiall Canaan And when we haue once set our feete in the way of righteousnesse the direct and only Rode to that Holy Citie If at the end of our liues when we can trauaile no longer wee would rest in Abrahams bosome let vs labour to imitate him in his iourneying vnto the terrestriall Canaan that is let vs eundo pergere still bee going forward Gen. 129. from grace to grace whatsoeuer Remoraes doe encounter vs in the way whatsoeuer afflictions doe befall vs hauing our eies fixt vpon those heauenly ioyes whereof the troubles and afflictions of this life are not worthy The older we grow in yeares the more let vs grow in goodnesse Let our Workes our Loue our Seruice our Faith our Patience be like the Thyatirians Reuel 2. 19. more at the last then at the first Thus like good Trees bringing forth good fruit presently plentifully perseuerantly wee shall at length bee brought by him who is Alpha and Omega Reuel 1. 8. the beginning and the ending vnto the beginning of that vnspeakable Happinesse which shall haue no ending But happily you will reply in the words of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. who is sufficient for these things Is not our Father an Amorite and our Mother a Hittite The best of men by Nature is no better then a Brâ—ar a Micha 74. Math. 7. Thorne a Thistle And doe men gather Grapes of Thornes and Figges of Thistles Ex Spinis non nascitur Rosa Such as is the Tree such is the Fruite T is true And therefore to bring forth Good fruit presently plentifully perseuerantly we must be ingrafted into the true Vine and abide in it I am that Vine saith Christ and yee are the branches Iohn 15. 5. He that abideth in me and I in him the same bringeth forth good fruit For without me ye can doe nothing If a man verse 6. abide not in mee hee is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned But how are we ingrafted into Christ by Faith How doe wee abide in Him By Loue. How doth He abide in vs by his Holy Spirit through whose gracious opperation we are inabled to bring forth the good fruits of the Spirit Now for asmuch as no Arme of Flesh can command this Faith this Loue this Holy Spirit Therefore O LORD GOD wee doe here in all humilitie addresse our selues vnto thy diuine Maiestie entirely desiring thee in mercy to looke downe from Heauen vpon vs miserable wretches heere on earth Wee acknowledge O Lord and thou knowest that of our selues wee haue no power to order our wayes aright vnto thee for wee are a crooked generation a people by nature the children of wrath so that if thou shouldest leaue vs to our selues we must looke for no lesse then like fruitlesse Trees to bee hewen downe and cast into the fire But good God remember that thou art our Creatour and we thy Creatures that thou art our Father and wee thy children Oh neglect not the work of thine Hand neither suffer vs thy children to perish but looke vpon vs in the sweet compassions of a tender hearted Father for the blood of Christ pardon all our sinnes past throw behinde thy backe those cursed fruits we haue hitherto continually brought foorth to the dishonour of thy Great and Glorious Name that they may neuer be layd vnto our charge and enable vs for the time to come to doe what thou requirest and then require what thou wilt and we will doe it O Lord stretch foorth thine hand and engraft vs by a true and liuely Faith into the Body of thy Sonne Iesus Christ Dwell in vs O heauenly Father and blessed Sonne by thy holy Spirit that by the gracious and powerfull operation thereof like good trees we may bring forth good fruit that we may euery day more and more abound and increase in grace and goodnesse till wee come to bee perfect men in Christ lesus Graciously heare vs most mercifull Father and graunt vs whatsoeuer thou knowest to bee good for vs and that for thy Sonne and our Sauiour Iesus Christ his sake To whome with thee and the blessed Spirit bee ascribed of vs and of all thy Saints all praise power and Glory for euer Amen FINIS