The barren trees doome a sermon preached at Newbery on the fifth day of August. Beeing the day of his Maiesties most happy deliuerance from the bloudy conspiracie of the Earle of Gowry and his brother Alexander. By Bartholomevv Parsons Batchelour in Diuinitie, and vicar of Collingborne Kingstone in the countie of Wiltes.

THE BARREN TREES DOOME . MATH. 3.10 .

Therefore euery Tree which bringeth not forth good fruite , is hewen downe , and cast into the fire .

THAT this Parabolicall speech may not bee vttered to vs , as vnto them to whom it is not giuen to know the secrets of the Kingdome of heauen : Who seeing do not see , and hearing doe not heare , nor vnderstand a a Mat. 13.11 . : If with the Disciples wee aske the heauenly Maister apart concerning this Parable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hee will vnfold and expound it vnto vs b b Mar. 4.34 . : And as hee doth , aperire os suum in parabolis , open his mouth in Parables ; so hee will , aperire etiam ipsas parabolas , open the Parables themselues also c c August . in Psal. 77. , if wee consult with the heauenly Oracles , the light of them will dispell the darkenesse that hangeth on the face of this Text : Nihil enim fere , &c. ( saith Saint Austin d d August . de doctr. Christ . l. 2. cap. 7. ) For the most part there is nothing fetched out of those obscurities ( which are in the Scriptures ) which we may not finde more plainly spoken in another place . Let vs know then , that the Lord ( who speaketh of himselfe according to the Hebrew prouerbe , With the tongues of the sonnes of men , and of whom , according to that golden rule of Athanasius , those things which in Scriptures 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are spoken according to humane affection , are to be vnderstood as becommeth the nature of God ) is pleased to take vpon him the name and profession of an Husbandman , whose husbandry his Saints are e e 1. Cor. 3.9 . : Of a Maister : Of a Vineyard , f f Esay 5.1 . whose Vineyard is the house of Israel , the men of Iudah his Plants g g Ibid. v. 7. , being a Vine , noble for generosity h h Ierem. 2.21 . , excellent for glory i i Ezek. 17.8 . , and pleasant for delectation k k Esay 5.7 . : And of a Gardener , whose Spouse is a Garden inclosed , the Plants whereof are an Orchard of Pomegranats with pleasant Fruite l l Cant. 4.12 . . Now as in the floare of the Church , there is mingled together , chaffe to be seuered with the fanne and throwne into the fire , and wheate to bee gathered into the Garner m m Math. 3.12 . ; In the field of the Kingdome of Heauen , are tares to bee pulled out , and burnt vp , and wheate to bee carryed into the Barne in their due season n n Math. 13 30. : In the Net of the Kingdome of Heauen , are gathered all kinds of things ; bad to bee cast away , and good to bee put into vessels o o Math. 13.44.48 . .

So in this Vineyard of the Lords of Hosts , in this garden of our Wel-beloued , there are found , both trees planted by the riuers of the water of the Sanctuary , whose leaues shall not fade , neither shall their fruite faile p p Ezek. 47.12 . ; and also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Trees of Autumne decaying , whose fruite withereth ; yea without fruite , twise dead , q q Iude 12. as the speech of the Holy Ghost riseth by degrees in that place . These , these Trees doth this Messenger before the face of the Lord , being like to purging fire r r Mal. 3.2 . De coelo tangere , strike at from heauen ; and not either Totum genus humanum , all man-kind ( as some Interpreters would haue it s s Hugo Cardin. Beda Iansen . ) for they are the Trees of the Forrests t t Esay 44.14 . , not of the Garden of the Lord : or onely Genus Israeliticum , the people of Israel ( as some restraine this commination u u Chrys. Hilar. Theophilact . Muscul . Piscat . Maldon . . ) For though this Parabolicall speech be specially intended against euill Professours of his time by Iohn the Baptist heere , as it is vsed also by our Sauiour against euill Prophets of the succeeding times x x Math. 7.19 . ; yet Communi ratione , in a generall consideration all Pseudo-Christians , that like the Angel of the Church in Sardis haue a name that they liue , but are dead y y Reu. 3.1 . , are vnderstood ; including herein ; who bearing not fruite in Christ , must be taken away z z Iohn 15.2 . , and being barren , must be cut vp , that they may not cumber the ground of Gods Sanctuary a a Luke 13.7 . . Of which Trees , not to the boughes or body , but to the roote , is laid already , not to be laid hereafter ; not a knife to prune ( for such dressing is requisite for the good branches that bring forth fruit b b Iohn 15.2 . ) but an axe to cut downe : Which whether wee enterprete with Saint Ierome c c Hieron . in locum . of the Ministery of that most piercing d d Heb. 4.12 . word , which is like as a fire , and like an hammer breaking the Rockes e e Ier. 23.29 . , and which by denouncing vengeance against all disobedience , doth plucke vp , roote out , destroy and throw downe f f Ier. 1.10 . ( for so God heweth by his Prophets , and slayeth by the words of his Mouth g g Hos. 6.5 . : ) Or with Chrisostome h h Chris . in locum . , to bee the Acutissima ira consummationis , Gods most sharpe anger that will make an end of all : With Maldonate , the Diuinum Iudicium , i i Maldonat . in locum . diuine iudgement ; It commeth all to one , there being but little difference betweene Gods voyce threatning , and his hand taking vengeance on them . Chrisostome summeth vp the whole hitherto very elegantly , Nihil terribilius , &c. k k Chris . in locum . There is nothing more more terrible then this manner of speaking , for hee threatneth not them with a flying hooke , nor with the destruction of the hedge , nor the treading downe of the Vineyard , but with a cutting Axe ; yea , and which is more terrible , with such an Axe that is at hand , and cutteth euen presently .

Therefore ] Nihil certius , nothing is more certaine , it is a conclusion from the breathe of his mouth , who is the God that cannot lie l l Tit. 1.2 . .

A Tree ] yea a Tree of the Vineyard , of the Garden , that no man may build vpon , or boast of a plantation without fructification .

Euery Tree ] that no man may exempt himselfe from the common condition ; For hee that goeth about to except himselfe doth but deceiue himselfe .

That bringeth not forth good fruit ] that no man may thinke it enough to haue brought forth good fruite , m m Maldonat in locum . nor place the whole duty of a Christian in abstayning from euill .

Is cut downe ] not , shall be cut downe : the time present , intimating the presentnesse of the danger ; and hee threatneth not any slight stroke , but cutting downe by all meanes n n Musculus in locum . .

And cast into the fire ] that like Iudas it might go into his owne place o o Acts 1.25 . .

This second Elias then walking in the spirit and power of the first Elias , doth , as it were , call for fire from heauen p p 2. King . 1.10 . against these barren vnbearing Trees , that haue lost the blessing of their creation in Christ Iesus q q Gen. 1.11 . Ephes. 2.10 . , to bring forth fruite according to their kinde .

But that we may take a suruay of the particulars in their rankes , let vs marke ,

First , the certainty of the vengeance denounced ; Therefore , ] It is not a matter nakedly affirmed , but strongly concluded , like the Apostles 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , r r Rom. 3.28 We conclude , &c.

Secondly , the subiect , or person , capable of this punishment ; A Tree ] of the garden ; which least the Iudge should shew himselfe partiall , is amplified by the generall extent , euery such Tree . ]

Thirdly , the mouing cause hereof ; For farre be it from the Iudge of the whole world that hee should not do right , s s Gen. 18.25 . that he should punish any vndeseruedly ; because it bringeth not forth good fruite . ]

Lastly , the nature of the punishment standing vpon two feete :

1 Such a Tree is to be Hewne downe ] that it may not cumber the ground , and offend other good plants . 2 It must be cast into the fire ] that it may receiue as it hath deserued , for the end of such Trees is to be burned t t Hebr. 6.8 .

The certainty of the vengeance heere denounced , standeth in the doore of the Text , like Abraham in the dore of his Tent.

Therefore : ] It is not a bare affirmation , which were enough , but a demonstratiue conclusion , inferred out of his premisses , which is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , superaboundant : For if the words of Gods mouth are mighty and operatiue , Dixit , & facta sunt ; u u Psal. 33.9 . much more are the counsels of his heart infallible , indiuertible , The counsell of the Lord standeth for euer , the thoughts of his heart to all generations x x Ibid. vers. 11. : Therefore ( as Saint Ierome saith well ) If we beleeue not God when hee speaketh , yet let vs beleeue him when hee sweareth : So , if we beleeue not God when hee doth nakedly Affirme , yet let there be a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a full assurance of faith in vs , when hee doth regularly Conclude , and compell vs ( as it were ) by force of Argument . As then all the promises of God , are Yea and amen , in Christ Iesus : I will not ( saith hee y y 2. Cor. 1.20 . ) falsify my truth , I will not alter the thing that is gone out of my lips z z Psal. 89.33 . : So all his denunciations of vengeance are stable , yea immutable , as the Lawes of the Medes and Persians , which alter not a a Dan. 6.8 . . Moriendo morieris , Thou shalt surely die the death b b Gen. 2.17 . , was Adams doome , if hee should fall into sinne ; the words being doubled , because the thing was established , as in Pharoahs dreame c c Gen. 41.32 : Whether vengeance then come in the morning , as vpon the Sodomites d d Gen. 19.23.24 . , vpon whom about the rising of the Sunne Gehennam è coelo misit deus e e Saluianus l. 1 de gubernat dei . , God sent an hell out of heauen ; Or at noone day , as to Haman , who was caught from his dinner to the gallowes f f Ester 7.9 . ; Or at euentide , as to Ahab , who being wounded in warre , dyed in his Chariot about the going downe of the Sunne g g 1. King . 22 35 : Or in the night season , as to Chedorlaomer , and the Kings that were with him , whom Abraham ouertooke and smote by night h h Gen. 14.15 . : Whether it come serius aut citiùs , later or sooner , yet certis passibus illa venit , it commeth surely without failing : The Lord that recompenceth will surely recompence i i Ier. 51.56 . Know certainly that yee shall die by the sword , by the famine and by the pestilence k k Ier. 42.22 . . And that vision that Habecuck saw against the capitall sinnes , not onely of his times , but also of all times ; Pride , Couetousnesse , drunkennes , and Idolatry , must surely come l l Habacuk . 2.3 . Therfore not so much for the secresie , as for the certainty thereof , is vengeance sealed vp amongst Gods treasures , m m Deut. 32 ▪ 34. yea bound with the indissoluble band of an oath ; The Lord sweareth that hee will haue warre with Amalecke from generation to generation n n Exod. 17.16 . : I haue sworne vnto the house of Eli , that the iniquity of Elies house shall not be purged with sacrifice , nor offering for euer o o 1. Sam. 3.14 . Let no man then , when hee heareth the words of Gods curses denounced against his euill waies , sing a requiem to his owne soule , blesse himselfe in his heart , saying , with the stubborne in heart , I shall haue peace , though I walke according to the stubbornnesse of mine heart p p Deut. 29.19 . ; with the wicked , I shall neuer be moued q q Psalme 10.6 . ; with the sinners , Euill shall not come r r Amos 9.10 . with the grieuous trespassers , Euill shall not come vpon vs , the Prophets are but winde , and the word is not in them f f Ier. 5.12.13 . ; with the frozen in their dregges , The Lord will do neither good nor euill t t Zeph. 1.12 . . For as the Lord liueth ( it is his owne attestation ) if he whet his glittering sword , and his hand take hold on iudgement , hee will render vengeance on his enemies , and reward them that hate him , hee will make his arrowes drunke with their bloud , and his sword shall deuoure their flesh u u Deut. 32.40.41.42 . .

But I haue many things to say , I passe from the certainty , and come to the subiect or persons , vpon whom this vengeance must bee inflicted : A Tree . ] Now all Trees are not of one sort , of one ranke , for some are Trees of the Forrest , some of the Garden : What Trees then must this Axe hew at ? Not those of the Forrest ; For what hath hee to doe to iudge them being without x x 1. Cor. 5.12 . but the Trees of the Garden , for them hee iudgeth being within y y Ibidem . , and in the Garden , Not those flourishing Palmes , that bring forth fruite still z z Psal. 92.12.13 , but those ligna arida , dry Trees a a Esay 56.3 . : Such as will bee Citizens of Syon , and yet not suffer the Lord that reigneth in Syon b b Esay 52.7 . , to rule ouer them c c Luk. 19.14.27 ; Such as will bee in the Vineyard , yet will yeeld no fruite to the Lord of the Vineyard d d Mat. 21.34 . ; for such Chaffe will grow with the Wheate e e Math. 13. , such Tares will spring vp with the good Seed , and such vessels of dishonour will thrust themselues into the great house of Gods Militant Church f f 2. Tim. 2.20 . , though being in the Church , they are not of the Church g g 1. Iohn 2.9 . ; no more then the Elect being in the world , are of the world h h Ioh. 15.19 . . Those Pharisees then of the Concision , the brethren of the Separation , which stand apart , will not come neere our Churches , as though they were holier and sounder then they i i Esay 56.5 . , and which can finde no rest for the soale of their foote , but the Synagogue of Amsterdam , are not led with the feruour of zeale , but transported with the fury of Schisme , whilst they leaue Gods Floare because of some Chaffe , breake his net because of some baggage of fish , depart out of his house because of some vessels of dishonour , and forsake his field because of some cockle : Non propter malos boni deserendi , k k Angust . epist. 48. sed propter bonos mali tolerandi : Good men are not to be forsaken for ill mens sakes , but the ill are rather to be tolerated for the goods sake . Doth the Oliue Tree presently loose his fatnesse , or the Fig-tree his sweetnesse , because the pricking bramble groweth neere them ? Doth the Lillie cease to be a Lillie , because it is amongst the Thornes l l Cant. 2.2 . ? Hath our Mother lost her beauty , yea her face it selfe , if there bee a spot or scratch vpon it ? Ecclesiam teneo ( saith Saint Austin m m Augst . lib. 3. contra Crescon . grammat . cap. 35 ) &c. I abide in the Church being full of Wheate and Chaffe , I amend those that I can , I tolerate those that I cannot amend , I flye from the Chaffe least I should be it , but not from the Floare , least I should be nothing : But they being carryed about with euery blast of vaine doctrine n n Ephes. 4.14 . , still innouating their Positions , still new hammering their Church Constitutions , shew themselues to bee but Chaffe . Tu qui vento tentationis euobasti , &c. ( saith Austen ) Thou which art blowne out of the Floare with the winde of temptation , what art thou ? Wheate : the winde would not carry it out of the floare : By the place therefore where thou art , acknowledge what thou art .

But to leaue the pursute of these fugitiues , & to come neerer to our selues ; if this must bee done to these drie barren trees o o Luke 23.32 . , though they want not leaues to couer their nakednes , p p Math. 21.19 . thogh they haue a name and place within the walls of Gods house , q q Esay 56.5 . what profiteth it them to rest in an outward profession , shew of godlines , & to want the inward power , and life thereof ? to be painted Sepulchres , beautifull without , loathsome within r r Math. 23 27. , foris Catones , intus Nerones , outwardly as graue as Cato , inwardly as wilde as Nero : and as Saint Austen speaketh , in superficie boni , in alto mali ; in the outside good , in the inside euil : and to haue our fruit like to the Apple of Sodome , which s s Solinus . in the outside hath a shew of ripenesse , but in the inside smoaky dust , so that vpon the least touch it sendeth out smoke , and goeth away in a flying dust . Shall the wolfe euer be set on the right hand , because hee commeth sometimes in sheepes cloathing ? t t Math. 7.19 . Shall not Sathan fall from Heauen like lightning , u u Luke 10.18 . though heere hee often transforme himselfe into an Angell of light ? x x 2. Cor. 11.14 . Shall not the fiue foolish Virgins , that brought with them the lamps of an outward profession onely , and wanted the oyle of grace , bee shut out of the Kingdome ? y y Math. 25.10 . Could Ahab escape the stroake of the arrow , though hee were disguised in his habite ? z z 1. King . 22.34 . And shall men , though they sweare vaine , false oathes , commit murther , adultery and such like wickednesse , be deliuered if they come and stand before God in his house ? a a Ier. 7.9.10 . Assuredly such halting betweene God and world , will make vs pendere inter coelum & terram , hang betweene heauen and earth ( as Erasmus was painted ) yea perdere coelum & terram , loose both heauen & earth ; the world hating vs , because wee are Christians so much as in appearance , God hating vs double , because wee are Christians but in appearance .

But that none may dreame of any starting corners , hope for any lurking holes here , that greatnesse may not keepe out of the way Cum priuilegio , that meanenesse may not thinke to be returned with a non est inuentus , let vs cast our eyes vpon the extent , it is euery such barrentrer , that this Axe must doe execution vpon . It is not in foro poli , in the Court of heauen , as it is in foro soli , in the earthly Courts ; where the greater flies break through the Spider webs of the lawes , and escape , and the lesser are onely caught ; and where a Dauid that sitteth on the Throne findeth some sonnes of Zeruich too hard for him , so that he cannot reward the doer of euill according to his wickednesse : But this Iudge of the whole world ( who iudgeth without any respect of persons ) b b Roman. 2.11 . will doe right , in giuing to euery such fruitlesse tree the recompence of their cursed barrennesse , in destroying vtterly euery enemie that doth euill in his Sanctuary , c c Psalm. 7.4.3 whether Iew or Gentile , d d Roman. 2.9 . whether naturall branch or ingraffed , e e Rom. 11.21 . whether low or high , rich or poore , f f Psalm. 49.2 . whether sitting vpon the Throne , or being captiue in the prison , g g Exod. 12.29 whether people or priest , seruant or maister , maid or mistresse , buyer or seller , lender or borrower , taker of vsury or giuer of vsury ; h h Isaiah . 24.21 . and to vse Saint Austent words in another case , quicquid aliud dioi potest , &c. i i August . Tract. 52 in Iohem . Whatsoeuer else may bee spoken , according to those innumerable differences , whereby men differ one from another , from the highest to the lowest , from the King to the begger .

This ventus vrens , scorching winde then of the Lords indignation , shall not only light vpon or blight the lowe shrubbes , the thistle of Lebanon , k k 2. King . 14 9. the hyssope that groweth vpon the wall , l l 1. King 4.34 . but also the Cedars of Lebanon , that are high , m m 2. King . 19 23 for their eminency , excellent n n Cant. 5 12. for their glorie , the Cedars of God o o Psalm. 80.10 . for their dignity . The voice of the Lord , the thunderbolt of his wrath , breaketh the Cedars , yea breaketh the Cedars of Lebanon in peeces , p p Psalm. 29.5 . he will prepare destroyers for these chiefe Cedars , and cast them into the fire . q q Ierem. 22.7 . Zedekiah an high Cedar must be taken in Gods nette , and brought to Babylon , there to receiue his iudgement . r r Eze. 17.20.22 Yea the higher they stand , the more frequent , the more vehement is the blowing , the beating of the winde of Gods indignation against them , according to that of the s s Horat. Carmin lib. 2. Ode 10. Poet.

Sapius ventis agitatur ingens Pinus , & celsae grauiore casu Decidunt turres , feriuntque summos fulgur a montes . With windes is often toss'd the Pine tree tall , And highest towers with greatest ruine fall , And tops of mountains lightnings of tenst smite .

Horribly and speedily , will God appeare to them that be in high places , a sore triall shall be to the mightie t t Wisd 6.5.8 . , he shall cut off the spirit of Princes , and is terrible to the kings of the earth u u Psal. 76.12 . . For are not they vnder God ? as Ioseph speaketh of himselfe x x Gen. 50.19 . , and being so vnder God , that they are solo Deo minores y y Tertul. ad Scapulam . cap. 2. onely lesser then God , they doe soli deo peccare , sinne onely against God , as Dauid said of himselfe z z Psal. 51.4 . , and must giue accounts of their doings at Gods tribunal seat only Gods anointing being vpon them , thought they should hunt after our liues , as after a Partridge in the mountaines a a 1. Sam. 29.20 , yet must we not cut off the lappes of their garments b b 1. Sam. 24.6 . . Neither on the other side , is this day of the Lord of Hosts onely vpon all that is exalted , vpon the Cedars of Lebanon that are high and exalted , and vpon all the Ol●es of Bashan , and vpon all the high mountaines , and vpon all the hilles that are lifted vp , and vpon euery high to wel , and vpon euery strong wall , super valentissimos & mu●tissimo● ▪ vpon those that are most strong and fenced ; as Iunius glosseth the words , and vpon all the ships of Tarshish , and all pleasant pictures ; super opulentissimos & ●rnatissimos , vpon them that are most wealthy and gay c c Esay 12.16 . & Iunius Ibid. : but also vpon the Firre trees , that is , populares quosque , all the people , and the forrest of the vintage , that is , promiscuum numerum tenuium è populo , the confused number of the poore amongst the people d d Zach. 11.2 . & Iunius Ibid. . Howle Firre tree for the Cedar is fallen , because all the mightie are spoyled . Howle ô yee Okes of Bashan , for the forrest of the vintage is come downe . The meane man must be brought downe as well as the mightie humbled e e Esay 5.25 , for euery man must beare his owne burthen f f Galat. 6.5 . , euery one giue an account of himselfe to God g g Rom. 14.12 . , and euery man receiue the things that he hath done , according to that which he hath done h h 2. Cor. 5.10 . .

But what is the cause why so certainly , so generally , euery such tree must be so dealt withall ? For Gods thoughts are not as mans thoughts , his wayes as mans wayes i i Esay 55.9 . , that he should bate any vnworthily , condemne them vndeseruedly . No man can complaine of him , as Dauid the type , and Christ the Antitype of their haters , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They hated mee without a cause k k Psal. 35 19. Iohn 15.25 . . It is a mans voyce , or rather a deuils , not Gods ; Non amote Sabidi , nec possum dicere quare ; I loue thee not . Sabidius , but I cannot tell why . As Dauid then answered his brother when hee checked him , for comming to the warre , Is there not a cause l l 1. Sam. 17.29 . ? So is there not a cause of the Lords warre against these Trees ? Surely euery Tree at his first creation , had his blessing to bring forth fruite according to his kinde m m Gen. 1.11 . ; and these Trees of the Garden if they will bee created a new in Christ Iesus n n Ephe. 2.10 . , must haue a blessing to bring forth fruite in him ; which , if with prophane Esau o o Heb. 12.16 . , they haue set light by p p Gen. 25.33.34 . , they are fit for nothing but the Axe , and good for nothing but the fire : Being then with the cursed Fig-tree barren q q Math. 21.19 . , not bringing forth good fruite ] the Lord who is righteous in all his waies , holy in all his workes r r Psal. 145.17 . , cannot bee vnrighteous in executing this vengeance vpon them .

Wee see then the euidence that is heere giuen in against them , They bring not forth good fruit .

Now that wee may not thinke them thus condemned before their cause ( though it bee not vnheard ) be well vnderstood , that wee may not cry with the Eunuch heere , How can we vnderstand without a guide s s Actes 8.31 . , Nouerint vniuersi , bee it knowne to all , that the fruites wherein they faile , are the fruits of righteousnesse , wherewith they should bee filled t t Phil. 1.11 . , good workes , wherein they should bee fruitfull u u Col. 1.10 . , the fruites of the Spirit of God , in all goodnesse , righteousnesse , and truth x x Ephe. 6.9 . . Now these fruits are not all of one sort , are not all subiect to one consideration ; for some of them are generall , growing vpon all the Trees of the Garden , vpon all the branches that are graffed in the true Vine , such as are those good fruits of the Spirit to bee found on euery good Tree , Loue , Ioy , Peace , Long-suffering , Gentlenesse , Goodnesse , Faith , Meeknesse , Temperance y y Gal. 5 . 22i ; Some are speciall , particular , which euery Tree must bring forth according to his kind , as being his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 proper fruite , whereby hee must bee knowne z z Luke 6.42 . in that Calling wherein God hath set him . For thus the Oliue Tree hath his fatnesse , the Fig Tree his sweetnesse a a Iudges 9 13 , the Vine his Vinum laetificans , Wine that cheareth God and Man , and euery Tree planted by the riuers of the waters of the Sanctuary , bringeth forth fructum suum , his owne fruite in due season b b Psal. 1.3 . . As then ( according to that difference made by Saint Austen c c Aust. Epist. 50 ) a King serueth God after one sort , as hee is a man , after another sort , as hee is a King : As hee is a man , hee serueth him by liuing faithfully ; as hee is a King also , hee serueth him by ordaining Lawes that command Iustice , and forbid the contrary with conuenient authority . So all the houshold of faith oweth a seruice to God , after one sort in the generall fruites of holinesse d d Rom. 6.21 . , and after another sort in the proper fruites of a particular Calling , and as they are the seuerall Members of one Mysticall Body ; if Heads , in Ruling ; if Eyes , in looking about ; if Hands , in working ; if Feete , in walking . For thus besides those generall duties of piety , which lie equally on euery ones shoulders , the Princes fruite , that sitteth on the Throne , is to doe equity and rightousnesse e e 1. King . 10 9. , to bee ( as Nebuchadnezzers Tree shewed to him in a vision ) faire and fruitfull , hauing meate in it for all , making shadow for all the beasts of the field , and and spreading its boughes that the fowles of the aire may dwell in it , and of which all flesh may be sed f f Daniel 4.9 . the honorable mans fruite , to hold it his greatest honour with Iabesh , to call vpon the name of the Lord g g 1. Chron. 9.10 . , to honor him by whom he is honored , to open his treasures , and to offer gifts vnto Christ h h Math. 2.11 . . The Iudges fruit to execute iudgment truly and vprightly in the gate i i Zach. 8.16 . , the man of warres fruite , to do violence to no man , to accuse no man falsely , and to bee content with his wages k k Luk. 3.14.18 . . The Pastors fruite , to rule well in the house of God , to labour in the word & doctrine l l 1. Tim. 5.17 . . The rich mans fruit , to bee rich in distributing and communicating m m 1. Tim. 6.18 . . The subiects fruit , to yeeld obedience to Principalities and Powers n n Titus 3.1 . . The seruants fruit , to be subiect to their Masters , and please them in all things o o Titus 2.9 . . And in a word , euery particular mans fruit wherein hee is called , therein to walke and abide before God p p 1. Cor. 7.20 . . And as the figge tree cannot bring forth Oliues , nor the vine figges q q Iam 3.12 . : so neither ought one of these trees planted in the courts of the Lords house , bring forth the fruit that is peculiar to another , but still euery one according to his kinde . Simcon and Leui brought not forth fructum suum , their fruit , when they slew Hamor & Sechem that had abused their sister as a whore r r Gen. 34.26 . For vengeance is Gods s s Deut. 32.35 . , & this power to execute vengeance he hath delegated to the Gods of the earth , tying priuate mens hands therefrom . Corah , Duthan , and Abiram with their company , brought not forth their fruit , when being not of the seed of Aaron , they would come neere to offer incense before the Lord t t Num. 16.40 . Vzzah not his fruit when he put his hand to the Arke of God , and held it u u 2. Sam. 6.6 . , which was the Leuites charge , and neere to which no stranger might come x x Num. 18.4 . . Vzziah the King not his fruit when he went into the Temple to burne incense vpon the Altar of incense , which pertained to the Priests that were consecrated to offer incense y y 2. Chr. 26.17 18. . The base bramble not his fruit , when he would be annointed King ouer the trees . z z Iudges 9.15 . For he by whom Kings doe reigne a a Frou . 8.15 . neuer set such trees on the Throne . Seruants , not their fruite , when they ride on horse-backe , and cause Princes to walke as seruants on the ground b b Eccles. 10.6 . . The vagabond Iewes , not their fruite , when they tooke in hand to adiure the euill spirits by Iesus whom Paul Preached c c Actes 9.13 . , for that Iesus who onely could command the vncleane spirits , had neuer said vnto them , cast out deuils d d Math. 10.8 . Priute spirits , not their fruite , when they would reforme Temples , throw out Idoles , and put downe either reall or supposed abhominations : For their fruite is , to keepe themselues from Idoles e e 1. Ioh. 5.21 . , not to lay hands on Idoles ; to beware of bowing to Baal f f 1. King . 19.18 . , not to meddle with breaking of Baal in peeces ; to refuse to fall downe before a Nebuchadnezzars Images g g Dan. 3.6 . , but not to throw it downe . Our reformed Sisters , not their fruite , when they climbe into Moses Chaire , and will bee Doctors of the Law ; For Saint Paul hath long since inhibited , suspended such excesse of zeale : I permit not a woman to teach , nor to vsurpe authority ouer the man , but to be in silence . h h 1. Tim. 2.12 .

But to leaue this enumeration of particulars , In quibus non tam copia quam modus quaerendus est , wherein I must not so much seeke for store as keep measure . From this euidence here brought in against these Trees , that they want good fruit , ariseth another case in Diuinity , whereby wee may bee resolued , that it is not enough to bee harmelesse in forbearing of euill , but wee must also be fruitfull in doing of good : And that our righteousnesse must not onely bee priuatiue , in ceasing to do euill i i Esay . 1.16 . , but also positiue , in learning to do well : Abhorre that which is euill , cleaue to that which is good k k Rom. 12.9 . . The curse cleaueth vnto the Fig-tree , not because it had Figges ( such as Ieremy saw ) very naughty , which could not bee eaten , they were so euill l l Ier. 24.2 . , but for want of good Figges m m Mar. 21.19 . . And Iobs letters of commendation that hee carryeth , as it were , from God to men , runne in this tenour , that hee was not onely harmelesse in eschewing euill , but also vpright in working of good n n Iob. 1.1 . . And all the Sheepe in Christs Fold must not onely bee innocent in doing none euill , but also fruitfull in bringing forth thousands and ten thousands in the Courts of his Gares . They that haue learned Christ , are taught by his sauing grace , not onely to deny vngodlinesse and worldly lusts , but also to liue soberly , righteously , and godly in this present world o o Titus 2.11 . : Not onely to cast away the workes of darknesse , but also to put on them the armour of light p p Rom. 13.12 . . Yea euen that Pharisie , whose praise was of men , not of God ; whose outside onely had a faire shew , his inside being full of filthines , and whose iustifying himselfe before men , made him abhominable in the sight of God ; q q Luk. 16.15 . soundeth the Trumpet of his owne praise , not onely for omission of euill , God I thanke thee , that I am not as other men are , extortioners , vniust , adulterrers , but also for the operation of good , I fast twise in the weeke , I giue tithes of all that I possesse r r Luk. 18.11.12 , whose righteousnesse , if wee exceed not in righteousnesse , wee cannot enter into the Kingdome of God s s Math. 5.20 . . Let the oppressour then , not onely , not with-hold the pledge , nor spoyle by violence ; but also giue his bread to the hungry , and couer the naked with a garment ; t t Ezek. 18.16 . ; yea , with Zacheus , restore foure-fold to him that hee hath wronged , either by feigned cauillation , or by horrible extortion u u Luke 19.8 . : and of the rest giue Almes , yea sanctifie an halfe , In pios vsus , to good vses , that the whole may bee cleane vnto him x x Luke 11.41 . . Let the swearer not onely vtter no blasphemy , but also blesse God with that tongue wherewith he hath blasphemed him : The adulterer not onely abstaine from fornication , but also possesse his vessell in holinesse and honour y y 1. Thess. 4.3.4 . The Vsurer , not onely loose the bands of wickednesse , and take off the heauy burthens z z Esay 58.6.7 . ; but also breake his bread to the hungry , bring the poore , that are cast out , to his house , and couer the naked , when he seeth him . The lyer , not onely cast off lying , but also speake the truth vnto his neighbour a a Epes . 4.25 . The Thiefe , not onely not steale any more , but also labour , working with his hands the thing that is good , that hee may haue to giue to him that needeth b b Ephes. 4.28 . . And in a word , let the wicked not onely forsake his wicked waies c c Esay 55.7 . , but also turne into the waies of righteousnesse . Otherwise , if ( like to that conceit which Atheists haue of God ) we will neither do good nor euill d d Zeph. 1.12 . , our doome shall not bee so easie as to be throwne into that feyned Limbus , either of the Fathers that dyed before Christ , or of infants that die vnbaptized , where we shall neither enioy good nor euill e e Bel. lib. 2. de purgator . cap. 6. : But as in the omitting of good it is impossible not to commit euill , so for our both omission of good , and commission of euill , wee shall be shut out of heauen , where is all good , and throwne into hell where is all euill .

Againe , if these Trees that bring not forth good fruite bee heere threatned with the fire , what shall become of those Trees , whose fruite like the Vines of Sodom and Gomorrah , is as bitter as gall f f Deut. 32.32 . ; yea vpon euery branch of which , there groweth nothing but rotten , stinking , and vnsauory fruite , and whereof all the members are seruants to vncleannesse and to iniquity , to commit iniquity g g Rom. 6.19 . ; whose hearts within them imagine mischiefe h h Psal. 58.2 . , whose hands without them execute cruelty vpon the earth , and whose right hands are full of bribes i i Psal. 26.10 . , whose feete run to euill and make hast to shed bloud k k Pro. 1.10 . ; whose cares are vncircumscised l l Act. 7.51 . ; whose eyes are full of all adultery , and cannot cease to sin m m 2. Pet. 2.14 . ; Whose throates are open sepulchres , whose tongues are vsed to deceit , vnder whose lips is the poyson of Aspes , whose mouthes are full of cursing and bitternesse n n Rom. 3.13.14 ? Yea out of whose nosthriles ( so full hath Sathan filled euery member with iniquity ) commeth out smoake , as out of a boyling pot or caldron , like to that Leuiathan p p Iob 41.11 . , and all whose daies are consumed not onely like smoake q q Psal. 102.3 . , but euen in smoake and fumes . And if the rich Glutton lie in the torments of hell , whose pride of apparell was but in purple and fine linnen r r Luk. 16.19 . , what riuers of burning brimstone shall bee kindled against them , who with Lucullus haue ducent as vestes purpureas f f Plutarch . in vita Luculli . , two hundred purple garments , and with Nero haue new euery day , and throw away the old t t Sueton. in vita Neronis . : and with the Princes children are cloathed in strange apparrell u u Zeph. 1.8 . , being so variable in their fashions , that as it is growne to a by-word of Poland , by reason of the toleration of men of euery sect and religion there , that if any one haue lost his religion , he may find it there or no where : so it may of them , that if any nation haue lost their fashion , they may find it amongst them or not at all x x Sir Edwin Sands his Relations of Religions . ? If he who fared only 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( as saith the originall ) neatly and delicatly euery day , what they who rise vp early to follow gluttony and drunkennesse , and continue till night , till they be inflamed y y Esay 5.11 . , yea till all their Tables be full of filthy vomitting z z Esay 28.8 . . If hee who clothed his backe , and filled his belly with his owne : what they whose backes are clothed with the spoyles of others , and their bellies filled with the bread of deceit and rapine ? If he who would not vouchsafe his crummes to hungry Lazarus , what they who eate vp the poore as bread a a Psal. 14.4 . ? Hinc magnopere colligendum , &c. ( saith Gregory on these words ) we may hence sufficiently gather , with what punishment he shall be punished which taketh away another mans goods , if he be cast into the damnation of hell , which giueth not his owne . And si in ignem mittitur ( as S. Austen speaketh in the case of the damned b b Aug. de verbis Domini serm. 20 , &c. If he must be cast into the fire that hath preyed vpon another mans ? If hee burne not giuen his owne goods , whither shall hee bee sent that hath preyed vpon another mans ? If hee burne with the Diuell that hath not clothed the naked , where thinkest thou shall hee burne that hath spoyled him ? And if they must goe captiue with the first , that are not sorry for the affliction of Ioseph c c Amos 6.6.7 . , shall not they be bound hand and foot , and cast into vtter darknesse d d Mat. 22.13 . , that haue caused the affliction of Ioseph ? If folly bee layd to his charge that went but about to lay vp the fruits of his owne grounds e e Luk. 12.20 . , shall not bitter things bee written against them that enter into the fields of the Fatherlesse , and deuoure the houses of Widowes ? Si stultus est qui recondit sua f f Aug. de verbis Domini serm. 19 , vos inuenite nomen eius , qui rapit aliena . If he be a foole which hoordeth vp his owne , finde yee out a name for him that taketh away another mans .

An application of the Text to the present solemnity of the fift day of August .

BVt all this while I may say vnto my selfe , as the Lepers that met with the spoyles of the the Host of the Syrians , one to another g g 2. King . 7.9 . , I do not well . This is a day of good tidings , and shal I hold my peace ? This is a day which the Lord hath made ( as truly may it be said of our present Soueraignes preseruation , as of Dauids either coronation or exaltation ) & shal we not reioyce and be glad therein h h Psal. 118.24 . ? Shall I not intreat in my speech of the King , and of his great deliuerance ? Let the leprosie of these cleaue as inseparably vnto me , as euer the leprosie of Naaman did cleaue vnto Gehezi i i 2. King . 5.27 . , if it bee not as ioyfull a thing vnto me to speake of the honour of this day , as it was to those foure Lepers to publish in Samaria the the happy tidings of the Syrians flight Oh that my tongue were as the pen of a ready writer k k Psal. 45.1 . , that my voyce were lifted vp as a trumpet l l Isai 58.1 . , to found out vnto you the great works of our God , and the mercies that he hath shewed vnto his annointed . And that the words of my mouth may be as words spoken in due season , the matter that I will vtter shall be built vpon the foundation of this present Text. For I may be bold to say vnto you , that euen this day hath this Scripture beene fulfilled in our eares , which haue heard of , and in our eyes , which haue seene , certaine trees that budded forth ( for that they brought it not to maturitie , it was the Lords doing ) corrupt , rotten , abhominable fruit ( quis potest verbis aequare dolorem ? ) cut downe with the Axe of diuine indignation , and throwne into the fire , euen into the fire of hell . What these trees were , what their fruit , & how hewne downe , audite & obstupescite , behold , and in beholding wonder with great maruell . These Trees then ( which , as time the mother of truth , hath manifested , had many spreading branches m m Restalrigge with his seruant Boux . and Sprotte their accessary , with other aid , mentioned in Restalrigges letter to the Farle of Gowry . See Sprottes arraignment . ) were not the Thistles of Lebanon , exalting themselues against the Cedar n n 2. King . 14 9. ; nor yet the Brambles of the wood , desiring to be annointed Kings o o Iudges 9.15 . , ( although Thistles and Brambles , for their pricking and piercing ) for then it had beene easie to haue troden downe such Thistles , a fire would quickly haue come out of the Cedar , and haue consumed such Brambles : But they were a couple of the Oakes of Bashan , ( so the Prophet calleth the mighty men of the Land p p Esay 2.13 . ) a paire of brethren ; a Simeon and Leui , brethren in euill q q Gen. 49.5 . ; Ioah and Abishai sonnes of Zeruiah , that thought to haue beene too hard for our Dauid r r 2. Sam. 3.39 . : Neither were they Trees of the Forrest , open enemies , against whom there might haue beene , either defence , or hiding s s Psal. 55.12 . strangers for Nation or Religion , as Egyptians to Hebrewes , who held it abhomination to eate bread one with another t t Gen. 43.32 . ; as Iewes to Samaritans , who meddle not one with another u u Iohn 4.9 . , ( which yet should not haue touched Gods Annoynted x x Psal. 105.12.13.14 . ; for was not the Amalekites bloud vpon him for touching of Saul the Lords Annointed , though he were a stranger and no Subiect y y 2. Sam. 1.16 . ) But euen Trees of the Garden , men of the same lip and speech , that were in subiection vnder this Cedar , owing him a seruice in the Lord , with their goods , body , yea the sacrifice of their deerest bloud , men worshipping the same God with him after the same manner , to whom there was one Lord , one faith , one Baptisme with him z z Ephes. 4.5 . , who professed as Ruth to Naomi , thy God shall bee my God a a Ruth . 1.16 . ; and who went together into the house of the same God , as companions in the same Religion b b Psal. 55.14 . ; yea Trees so clad in the leaues of an outward seeming zeale , that euen this very day , the elder of them kept an Ahabs fast , when Naboth must die c c 1. King . 21.12 . and with Absolom pretended a vow , when he would rebell d d 2. Sam. 15.8 . , came and stood before God in his House * * Alexander would haue his Maiesty arriue there , whilst the Earle his brother was at Sermon . See Gowries conspiracy . , vouchsafing an care to the Gospell of peace , which hath brought and taught all peace , when warre and bloud was in his heart ; when hee purposed to haue mingled his sacrifice with the bloud of his Soueraigne , as Pilate did the Galileans bloud with their sacrifices e e Luke 13.1 . : so dangerous , so pernicious is the deuill , when hee is cloathed in white , when he commeth in the shape of an Angell of light f f 2. Cor. 11.14 . . These were the Trees , Now for the ill friute that onely blossomed , budded forth out of them ( for the most High blasted it that it could not come to maturity , as that of Rechab and Baana , who smote King Ishbosheth on his bed and slew him g g 2. Sam. 4.7 . , it was the fruit of sedition , of rebellion , which is as the sinne of witchcraft h h 1. Sam. 13.52 , of lifting vp their hands with Absolom against the Father of their Country ; yea of laying violent bloud-thirsty hands vpon him , who was to them and is to vs , the light of our Israel i i 2. Sam. 21.17 . , and the breath of our Nosthrils k k Lam. 4.20 . , whom they should haue feared to haue laid hands on l l 2. Sam. 1.14 . , as being their Maister the Lords annointed m m 1. Sam. 24.7 . & 26.9 . , yea as being a righteous person ( as Dauid aggrauateth the sinne of Rechab and Baana , for slaying a righteous person n n 2. Sam. 4.11 ) one cuius virtutes nullo vitiorum confinio laeduntur , as Pliny said of Traian , whose vertues are impaired with no neighbour vices , who neuer was an Ahab , to spoyle any Naboth of his Vineyard o o 1. King . 21.16 . , nor a Manasses , to defile the streets of his Cities with innocent bloud p p 2. King . 21.16 , ( so farre is hee from that , that hee hath pardoned many railing Shemeis , bloudy Ioabs , and rebellions Absoloms , and would euen with good Theodosius , etiam mortuos in vitam reuocare , wish them aliue that are dead ) nor an Herod , to take away anothers wife q q Math. 14.4 . : One , to whom the Church of God doth euen owe it selfe , not onely for being nursed vp with the milke of his Breasts , but also for the seruice that hee hath done to Sion in publishing Apologies in her defence , and shewing himselfe to be a defender of the faith , not onely in a Complementall Title , but also in actuall performance . One , whom the Common-wealth hath found as a Nebuchadnezzars Tree r r Dan. 4.9 . , a King raigning in righteousnesse , and being an hiding place from the winde , a couer from the tempest , as Riuers of water in a dry place , as the shadow of a great Rocke in a weary land s s Esay 32.2 . : And one , of whom all his Subiects do for his walking in and out before them , Eadem secretò quae palam loqui t t Seneca . , speake none otherwise in secret , then openly . This was their naughty detestable fruite ; Now for the cropping of it in the bud , for the hewing downe of such corrupt Trees , well spake euen wicked Iesabell ; Had Zimri peace when hee slew his Maister u u 2. King . 9.31 : Had these men peace , when they sought , attempted to haue slaine their Maister the Lords Anointed , and had so farre gone on in their wickednesse , that they had brought him as a bird into the snare of the Fowler ; and had dealt with their Soueraigne , as the euill seruant with his fellow , laid hands on him , and taken him by the throate x x Math. 18.28 . ? No , but euen when there was but a step betweene his soule and death , the Lord stirred vp the spirit of some of those mighty men , whom this our Dauid had y y Sir Iohn Ramsey , Sir Thomas Ers●ins , Sir Hugh Heries , and one Wilson a seruant . , whose hands claue vnto the sword , and vnto whom the Lord gaue great victories that day z z 2. Sam. 23.9.10 . , so that they did beate them as small as the dust , and tread them flat as the clay of the street a a Psal. 18.42 . .

And as they thought to haue done not onely to their brother , but also to their maister , so were they retaliated , so was it done to them , life for life , bloud for bloud b b Deut. 19.21 . , ( blessed are they for rewarding them as they would haue serued the Lords annoynted ) although in this case there was great disproportion , they seeking his life who was worth ten thousand of the vulgar c c 2. Sam. 18.3 . : yea & they found there was no inchantment against Iacob , no diuination against Israel d d Num. 23.23 . , Gowries inchanted characters , wherein he did trust , could not keepe his body from the sword , nor his life from destruction e e See Gowries corspiracie . . And for their casting into fire , euen into the fire that neuer goeth out f f Mark . 9.43 . , although we must be sparing in iudging any who haue a maister of their owne to stand or fall to g g Rom. 14.4 . , although Maior sit dei benignitas ( as saith S. Austine ) quam omnium hominum iniquitas , the goodnesse of God be greater then the wickednesse of all the men in the world , so that a man may bee receiued to mercy inter pontem & fontem , betweene the bridge and the brooke : Yet if rebellion threw Adam out of Paradise , cast the Angels downe out of heauen into hell h h 2. Pet. 2.4 . , how shall these rebels , these traitors euer escape the condemnation of hell , and be saued in the day of the Lord ? Nay , if Iudas , in whom there was a kinde of remorse , ( for the Holy Ghost saith of him 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i i Mat. 27.3 . He Was sorry that euer he had done the deed ) and who tooke the deepest revenge of himselfe that could be , ( for he went and hanged himselfe ) be yet gone into his owne place k k Acts 1.25 . , euen hell prepared of old for him , whither are they gone , who with Corah , Dathan , and Abiram died in their trespasse l l Num. 16.33 . , were neuer pricked in heart , but stood in defence of the deed , died in defence of it , and breathed out their last breath with sorrow that they had not the wit m m Alas I had not the weight of it , said Alexander . See Gowries conspiracie . , to haue imbrued their hands in Maiesties sacred bloud , but euen in infernum inferius into the nethermost hell ? And so euer let his enemies perish , let the enemies of our Lord the King , and all that rise to doe him harme , be as those two brethren , but vpon himselfe let his crowne flourish , and let the Lord speak of his house for a great while n n 2. Sam. 7.19 . , that there may neuer want a man of his posterity to sit vpon the throne of great Britaine so long as the Sunne and Moone endureth . And for our selues let vs praise the name of our God with a song , & magnifie him with thankesgiuing o o Psalm. 69.30 , who giueth so great deliuerance vnto his King , and sheweth mercie vnto his annointed , and to his seed for euermore p p Psalm. 18.50 . Yea let vs cry with Ahimaaz , blessed be the Lord which hath shut vp the men that lift vp their hands against my Lord the King q q 2. Sam. 18.28 . blessed and thrice blessed be the name of the Lord , that reserued him in meliora tempera , for better times , that he might set him on the throne of our Israel , and make him king to doe equitie and righteousnesse r r 2. King . 10.9 . . And let the King himselfe reioyce in the Lords strength , euen reioyce greatly in his saluation s s Psalm. 21.1 . , and praise his God which gaue him not as a prey vnto their teeeh , but euen then when there was but a step between his soule and death , sent from heauen , and saued him from thereproach of them that would haue swallowed him vp t t Psam. 57.3 . , redeemed his life from the very brinkes of the graue , and crowned him with mercie and compassion u u Psalm. 103.4 . . So that God which hitherto hath saued him from the Lyon and the Beare , will hereafter also ( for so he may with Dauid , ex antecedentibus colligere consequentia , from the by-past experiments of Gods prouidence towards him , gather what wil follow hereafter ) rescue him from those vncircumcised Philistims that at any time rise vp against him x x 1. Sam. 17.36 , and which hath crowned him here on earth with a corruptible crowne , will crowne him hereafter with a crowne incorruptible , and giue him a kingdome that cannot be shaken , reserued in Christ Iesus , to whom with the Father and the Holy Ghost be glory for euer and euer . Amen .

FINIS .