THe Yeare the Circle of time is so intorteled , as that Annus is become Annulus , for one day telleth another , and one night certifieth another , that all things are in a Consumption , and time that consumeth all things , is it selfe consumed . In the Generall distinction of Seasons , ( Salomon the Prince of Preachers ) accommodated a time , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oportune time to euery thing , and among the rest , a time to plant , and a time to plucke vp that which is planted . Nyssenus followeth the Allegorie , God our father is the husbandman , Wee are his husbandry , the Soule is the ground , the Seede is the word . The Preachers do plant , Baptisme doth water , the Spirit is the Winde , Repentance is the Dewe , and Christ the Sunne of righteousnesse is the Sunne , and as in Nature , so in Grace , there is a Winter and Summer , a fall and Spring , a time of planting and a time of supplanting : At that season of the yeare , I haue already handled the Fall of the Leafe , At Richmond October . 1 1608. as I doubt not but this high and Honourable presence doe remember , and therefore now I haue chosen out a Text fit for this season the opening of the yeare , the flouring of the figge tree , the blooming of the Lilly , the budding of fruit , the flourishing of Flowers , and the resurrection of all those buried hearbes , whose honour lay in the dust , vntill the Spring had againe apparrelled the earth with various and glorious ornaments . It was the springing voyce of the spring , ( who was Oriens eximo , Cant. 3. Oriens ex alto ) in the Canticles : Arise my loue , my faire one , and come away , for behold Winter is past , the raine is gone away , the flowers appeare in the earth , the time of the singing of birdes is come , the voyce of the Turtle is heard in our land , the Figge tree hath brought foorth her young sigges , and the vines with their small grapes haue cast a sauour : Arise my Doue , my Loue , my faire one , and come away . Pliny S●linus . The voyce of the Turtle as the Naturalist obserueth , is a mourning voyce , Turtur non canit sed gemit ; The Turtle singeth not , but mourneth , Quid per turturem nisi Ecclesia , quid per terram sponsi , nisi vitailla beata designatur ? Greg. mag. in Cantica . What is meant by the Doue but the voice of the Church , what by the land of the Spouse , but the life of the blessed ? ( sayth Gregory ) : we haue already heard the loud voyce of Iohn , the voyce of the beloued Iesus , the moning voyce of the Church , the mourning voice of the Turtle , & I hope the crying voyce of Iohn hath begot the weeping voyce of the Church in you , that so hauing beene planted and watered , now Gods graces in you may bee increased , and you may bring forth fruit worthy amendment of life .

Man was once placed in Paradise , now Paradise is placed in man , Praedestination , Vocation , Iustification , Glorification , bee the foure Riuers of Paradise : the vnderstanding is the tree of knowledge , Beliefe the tree of life : In the fall after the Creation , there was an Angell with a flaming sword set to keepe out man ; now there is an Angell , set in man to keepe out Sathan , the Angell is Christ , & the sword the worde , and the administration of the word : hee vseth this sword , sometimes as a pruning knife , as in the Canticles ; sometimes an axe , as in Mathew , Euery tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire . Math. 3.10 .

It was the Proclamation of Ieremie , O Earth , Earth , Earth , heare the voyce of the Lord : I may ioyne my Text with that Proclamation : and as Ezechiel was sent to Preach to drie bones , Ier. 31. and Iohn Baptist to the drie desart , and Ieremy to the drie earth , so may I say to the drie , empty , bare , barren desart , desolate hearts of vnfruitfull hearers , O earth , earth , earth , bring foorth fruites worthy amendment of life . Iohn Baptist here seeth the Pharisies heape together to heare him , and knowing that they came hypocritically onely to heare , hee requireth that they also belieue , and beleeuing professe , and professing practise , and so bring foorth fruit worthy amendment of life .

Be not dead or withered , or barren or hardened , for that is feareful and acursed , but bring forth , not buddes nor blossomes , nor flowres nor flourishes , for these may be fained , but bring forth fruits , not the fruits of the world , they be but fancyes , or the fruits of the flesh , they bee but folly , not the fruit of honour , it is but pompous folly , not the fruit of strength , it is glorious vanity , not the fruites of pleasures , they bee voluptuous sensuality , not the fruit of riches , they are immanent inconstancy , not the fruits of long life , it is but transient mutability .

Worthy fruites , worthy not of earthly prayse or of worldly prize , but that high hopefull , holy , liuely , happy , heauenly calling of amendment of life ; Bring forth fruites worthy amendment of life .

First a Production , bring forth , second , a Fructification , fruit , Diuision . third , the fruites perfection , fruit worthy amendment . The first against barrennesse , the second against weakenesse , the third against Pharisaicall Fainednesse . The first common to all Creatures , to bring forth , the second proper to the best Creatures , to bring forth fruit , the third most proper , and onely proper to the best Christians , fruit worthy amendment of life .

It is truely obserued that the Spirituall Regeneration of the Soule is shadowed in the first creation of the worlde : The Chaos in Praedestination , 1. Part. the separating of light from darkenesse in Vocation , the creating of the Soule in Iustification , the framing of Adam in Glorification : In the first , there is the depth of Gods foreknowledge , a darke forme that cannot bee discerned . In the second , Knowledge is separated from ignorance , the light from darkenesse . In the third , the bright beames of Grace shine in the heart the Sun is created : In the fourth the image of God is plac't in the Paradise of immortall ioy , onely , Austen . this is the difference at the first , God placed Adam in Paradise before hee did appoint him to worke , but now he appointeth him to worke before he placed him in Paradise . For when God had made a Paradise vpon earth , he tooke the man and put him into it , to digge it and keepe it , not enioyning him to bestow any bodily labour in dressing it at that time , for that was his future punishment , but as Ambrose obserueth , Quia primus homo lex posteritatis futurus erat , Ambrose . legitimi etiam in Paradiso speciem labor is suscepit : Because the first man was to be a liuing law to posteritie , therefore euen in Paradise hee tooke a shew of labour . A labour and no labour , hee had the pleasure of labour , but not the labour of pleasure , Paradise was his Pallace , all the world his Demaines , the creatures his Subiectes , , the Angels his seruants .

And he dressed and kept Paradise , as Ambrose obserueth onely by keeping those good graces which God had giuen him , and encreasing them continually : for O Ecumenius addeth this reason , that the graces of God , O ecumenius . as the flowers of a garden must not onely bee kept , but also be dressed , that they may haue not onely a beeing , but an abounding , because a man may haue great good things beeing in him , and yet be himselfe a Garden , that is kept indeed , but not dressed , and so bee altogether vnfruitfull : for though S. Bernards position in some things bee true , Bernard . Praestat esse Concham quam canalem , it is better to bee a Cesterne then a sluse ( and yet hereby many offend in retiring their labours , as wel as others in obtruding them ) yet in Christianity , Prestat esse Canalem quam Concham : It is better to bee a sluse then a Cesterne , for that light is no light that is not seene before men , that knowledge is no knowledge that is not imparted , that wisedome is no wisedome that is not discerned : that faith is bare faith which is not exercised , that seed is barren seed that is not fructified , for vnlesse Christians bring forth , they are idle and vnfruitfull in the knowledge of Christ . Apelles could make Artificiall Grapes , Archimides an Artificial flying Doue , the Alchimist of making artificiall men , but all their birthes be abortiue .

When God had ordained a Church at the first , this was his appointment , that shee should fructifie and bring forth , and therefore ordered her that shee should bee euer encreased by her owne afflictions , perfited by her persecutions , erected by her owne dilapidations , Hilar lib. 4. de Trinit. by her owne teares her thirst should bee quenched , by her fasting shee should be refreshed , and by the bloud of her Martyrs , her vineyeard should bee watered . In the former time of his Church , hee watered her with the bloud of beastes , but in the latter time by the bloud of men , making white Lillies to become red roses : and then hee promised to make sinners that were as red as scarlet as white as snow ; now hee hath made some seruants that were white as snow , to bee by Martyrdome red as scarlet , and in the time of loue hath required more sacrifices then in the time of the law hee had sacrificed beasts , because as Saint Ierome obserueth in his Epistle ad Heliodorum , that for euery day of the yeare , euen in his time , Jerom. ad Helio there were fiue thousand Martyres which had shed their bloud for the truth ; hee that watered his Vineyearde plentifully with the springes of Caleb , springs beneath , the springes of the bloud of the Saints ; and springes aboue , the most pure and pretious springs of the bloud of his Sonne : how doth hee expect that this vineyeard should bring foorth fruit in due season , and as Esay speaketh , how hath hee hedged , and gathered out the stones of it , and planted it with the best plants , Isai. 5.2 . and built a towre in the midst thereof and made a Wine-presse therein , and looked that it should bring forth . When hee made the world , he bad that the earth should bring forth ; and when hee made the waters , let the waters bring forth : and so to the Fowles , Gen. 1. and to the Fishes , she s , and to the creeping things , and to the growing things , and last of all , to man ; Bring forth : hee brought foorth all things , that all thinges might bring forth to man , and therefore expecteth that man should bring forth to him ; and as in the former birth he hath taken care to bring forth to vs , So in the latter and better birth he hath vouchsafed to bring vs forth , for God is our Father , the Church his Spouse our mother to conceiue vs his word the seede the meanes to beget vs : 1. Pet. 1.3 . Gal. 4.26 . his spirite the soule and life to quicken vs : 1. Pet. 1.23 . Ephes. 2.5 . his Ministers the Nurses to feede vs , 1. Thes. 2.7 . his Gospell the milke to nourish vs , 1. Pet. 2.2 . that so wee may increase and grow , & bee able our selues to bring forth .

The Doctrine is , that God cannot endure that any of his seruants be barren in Christianity : Barrennesse was a reproach among the Iewes , Doctrine . much more among the Gentiles : it was a naturall reproach in the Law , but a more spirituall reproach in the Gospell

Plato obserued , Plato . Pieran Hierog . and Pierius in his Hierogliphics , that a man is Arbor inue●sa , a tree turned vpward , his hayre of the head the roote , his armes the branches , and so of the rest ; and therefore in Scripture , the godly are called trees of righteousnesse , and fruitfull branches , Es. 61.3 . the Vinetree of the Lord : The trees in Gods Orchard , Ioh. 15.2 . as one well obserueth , Esa. 61.3 . are eyther Palmes or Cedars : The Palms beare fruit from their first growth : the Cedars though they bud long before they beare fruit , yet bring forth beautifull fruit : That which Saint Austen in his 44. Homily de Sanctis obserueth of Mary and Elizabeth , may I obserue of the Palme and Cedar ; De sterili seruus , de virgine dominus , de sterili vox de virgine verbum , Austen . Hom. de Sanct. 44 the seruant Iohn Baptist was borne of a barren woman : IESVS the Sauiour of a Virgine , the voice by a barren woman , the word by a Virgine : Mary was as a Palme , Elizabeth as a Cedar . Neuer such a Palme , but many such Cedars ; Sara barren , and yet the mother of Isaack , Rebecca barren , yet the mother of Iacob , Rachei barren , yet the mother of Beniamin : Manoa barren , yet the mother of Sampson : Hanna barren , yet the mother of Samuel , Elizabeth barren , yet the mother of Iohn Baptist , the Father of my Text

More blessed are these barren then they that had many children . Isaack the Heyre apparant of the Promise , Iacob the Supplanter , little Beniamin the Patriarch , Sampson the strong , Samuel the Seer , Iohn Baptist a Prophet , and more then a Prophet : all of them most Honourable in their generation , the seed of the barren , and yet many of them were sent to sow the barren world ; yea , and out of the seede of the barren , Isaacks seede became as the starres of Heauen , or the sand of the Sea , and all Nations of the earth were blessed in his seed .

The Eagles Embleme is sublimius to flye loftier , euen to behold the Sunne , as Plinie noteth , the Sunnes Embleme is celerius swifter , Ald. Emb. Sotinus . Psal. 19. the Gyant refreshed to runne his course as Dauid speaketh . The Wheate in the Gospell hath this Embleme , perfectius riper ; First the Blade , then the eare , then full corne . Ezechiels Emblem is profundius , deeper first to the ancles , Marke 4.28 . then to the knees , Ezec. 47.4 . then to the thighs : Luke 14.10 . Christes Emblem was Superius , sit vp higher : Carolus Quintus Embleme was vlierius , Goe on further , the woman with child , hath this Embleme , plenius fuller , vntill she bring forth : and so ought euery Christian that is not drie and hardened and barren , and withered , to mount loftier with the Eagle , to runne swifter with the Sunne , to grow riper with the Wheate , to wade deeper with Ezechiel , to sit vp higher with the Guest , to passe on further with the Emperour , to waxe fuller with the Woman , that so they may bring foorth fruite in due season . Many are long in bringing forth fruit , they are as long barren as any .

The world hath expected Elephantinum Partum , and yet when it hath beene brought forth , Horatius . Parturiunt montes ; nascetur ridiculus mus , The best deede that euer they did , was that they died , and so the world was rid of such drie , empty , windy , bare , barren , dead , withered , hardened Tenants , who neuer did good , or had any mind of goodnesse .

The Spouse in the Canticles is moued to come away , for the Figge-tree sayeth Christ hath brought forth her young figges : neuer did any tree bring forth better fruites then the Figge-tree , and neuer did any tree bring forth worse fruits then the Fig-tree . The good fruit was Zacheus , who climbed into a tree , that from a tree he might behold Christ , who was to suffer on a tree , for mans saluation , this fig-tree bare most pretious fruite , euen such as Christ himselfe vouchsafed to plucke , a happy tree that bare such precious fruite as Zacheus was , but thrise happy Zacheus , that so happily climbed on that happy tree : the tree brought forth Zacheus , Zacheus brought forth a confession , the tree such fruit , that fruit such faith , that Christ professed , this day is Saluation come vnto this house , Luke . 19.9 . forasmuch as he is also becomme a Sonne of Abraham . Hee that could haue raysed out of the stones sonnes to Abraham , hath raised out of a wild figge-tree a sonne vnto Abraham : heere was the good fruit of the Figge-tree . For the bad fruit , the Rabbins affirm that the tree in Paradise from which Adam , & Eue tooke the forbidden fruit was a figge tree : and many hold that the tree that Iudas hanged himselfe on was a fig tree , as Iuuencus the Poet testifieth ; Exorsusque suas Laqueo sibi sumere poenas , Informem rapuit ficus de vertice mortem .

And to these wee may ioyne , that God cursed no tree but the figge tree . Mald. in . 27. Math. It was an inhumane speech of Timon , when hee saw a woman hanging on a figge-tree that had hanged her selfe , he wisht that all trees might beare such fruit : it had beene a speech sauouring of humanity to haue said as Christ said of the figge-tree , neuer such fruit grow on thee more .

The vse of the Doctrine is to moue vs that wee bee not vnfruitfull in the worke of the Lord : The Vse . hath God so cared for vs and planted and watered , and dressed , and hedged vs in : The word , the seed so oft falling : Christ the son of righteousnesse so oft shining , the dew of Heauen , Manna , so oft shedding , the holy spirite the winde so often blowing , and yet shall wee remaine dead , drie , barren , hardned , withered and accursed Trunkes ? In the Gospell of Luke you may obserue the Parable of the figge tree in the Vineyeard , Luke 13.6 . which did not bring foorth ; hee came and sought fruit and found none , then said behold this three yeares haue I come and sought fruit of this figge-tree , and finde none ; cut it downe why keepeth it the ground barren ?

I know that some of the Fathers interprete it onely of the Synagogue of the Iewes , and so that the three yeares wherein Christ expected fruit , Greg. Hom. 31 in Euang. were the three times 1. before the Law , 2. in the Law , 3. after the Lawe , as Gregory on the 31. Homily on the Gospell , Ambr. in Luk. 13. or the three Lawes , the first Naturall , the second written by Moses , the third Euangelicall by Christ , as Ambrose vpon the 13. of Luke , or the three gouernements of the Iewes , the first vnder the High Priests , Theoph. in La. can . Atb. q. 16 the second vnder Iudges , the third vnder Kings as Euth●mias on that Gospel obserueth , But Theophilact and Athanasius and Saint Basil doe expound it more largely , Basil . Br. in Js. 5. to signifie the three ages of Men , Childhood , youth , and old age , and that the Lord doth look & expect fruit in euery one of these yeares , in euery one of these States , & when hee hath expected againe and againe , then hee proceedeth to that fearefull sentence : Cut it down why keepeth it the ground barren .

It was the 21. of March this present Moneth as Maldonat on the Gospell obserueth , Maldonat . that Christ the way seeing a figge tree in the way , he came to it and found nothing thereon , and then said , neuer fruit grow on thee henceforth . Christ the way is yet in the way , Mat. 21.19 . he knoweth your sitting downe and your rising vppe , hee vnderstandeth your thoughtes , for hee is about your pathes , and about your beds , Psal. 139.1 and spieth out all your wayes , and wordes and works and thoughts . If he should come as he hath often come , and find no fruits in many of vs , O how terrible would that sentence be . Neuer beare henceforth ; Neuer ? no Neuer , neither in this world , nor in the world to come , Neuer to bring foorth any more , Reape ye shal , but bring forth ye shall not ; but yee shall reape the fruit of iudgement , of punishment : other fruit neuer bring foorth sinne henceforth : Neuer any more , deade trees cut off from the land of the liuing , deade branches cut off from the tree of life . It was a lamentable complaint that the mother of Tobias made for her sonne Thou light of our eyes , staffe of our age , comfort of our life , hope of our posterity , al the ioy that we had was in thee , & haue we forsaken thee ? But it will be a more lamentable sorrow when the wicked shall find they haue forsaken all the hope and ioy & comfort and light and happines of him : But I come to the 2. part .

Not buds or blossoms or flowres , 2. Part. or flourishes but fruites : GOD doth not so much respect Adiectiues as Aduerbes as the Canonist teacheth , and God doth not loue Flowers , Canonists . so much as fruit , as my Text proueth . The Spouse in the Canticles had Roses & Lillies , but ( except that one Rose of the fielde , and one Lillie of the Valley ) shee prayseth the Pomegranates and Vines , Figs and Grapes , and Oliues and Camphire , and Spikenard , and Cynamon and Saffron , and Incense and Aloes . Shee had her flourishing Garden of Lillies , but shee had also her fruitfull Garden of nuts , and Apples and Pomegranates . In all the Scripture I read but of one Flowre that is praysed , and that Rose from the roote of Iesse , sprung in the Vallyes , Cant. 2.2 . and grew among thornes , and flourished in the Winter , and withered in the Spring , and was the most fragrant flower that euer grew . It was the Lilly among Thornes : A flower not easily to bee gathered : for we must vndergo much labour and smart if wee will enioy it : the Head thereof is crowned with Thornes , the Heart is pierced with a Speare . Ansten . the hands and feete strucke through with Nailes : It is a Lilly among thorns . From the flowre we haue receiued fruit , and to this Flower we consecrate all our fruit , not leaues of good profession , not blossomes of good purposes , nor branches of great semblances , but fruit , for as of false prophets , so of true professors , Christ hath spoken , Ex fructibus eorum cognoscetis eos , yee shall know them by their fruites .

There may be trees without branches , and branches without fruites , but branches growing without a tree are more strange . Christ came into the world to find fruite , and when he came to Icrusalem , the Iewes presented him with branches , and cryed Hosanna , but the branches had no fruites , for they soone shewed how vainely , variable the opinions of men are constant only in inconstancy , persisting in nothing , but in change , for they who had cryed Hosanna in the highest , doe shortly after cry let him be crucified , Bernard . they who saluted him for their King , doe presently protest they haue no King but Caesar : they who met him with Oliue branches , do presently after present him with swords and staues , they who spread their garments before him , doe after despoile him of his garmentes , they who adore him for the Sonne of God , after preferre Barrabas an Assacinate before him . These were branches deceiuing , stealing , fading , flattering , fawning , vanishing branches : teaching for euer those that haue such branches carried before them , to contemne the base and mutable breath of that Monster the multitude , neuer coueting their iudgement , neuer trusting their affection , neuer beleeuing their opinion , but as the body remaineth one , although the shadow bee at one time long , at another time short ; so the Soule retaine the same constancy both in the sweet gale of the applause of men , and in the bitter blasts of their opprobrious outrage , let the storme root vp shrubbes but not Cedars , let the winde tosse chaffe but not wheate , and let vaine , eyther honour or infamy moue no man , who is not eyther light or weak ; let no noble spirit bee seruile in caring for the prayse , or fearing the vniust disprayse of vulgar shallow braines , if they be put vpon him , let him resist the one with modesty , vndergoe the other with grauity , neuer being so carefull what the world will say of him , as what God wil say to him , when the world shall bee at an end : for the prayses of the world be but branches .

I haue staide too long on these fruitlesse branches , yet I hope you haue receiued some fruit in knowing them to be fruitlesse .

God regardeth not the tree without branches , and yet not the branches without fruit : he hath planted a Vine in euery one , the branches of this Vine are the faculties of the Soule , they must bring forth flowers vnto him , namely good Desires , they must bring forth fruit vnto him , Arist. euen good works ; the tongue to prayse him , the feet to follow him , the eares to heare him , the hands to bee lifted vp to him , the knees to bee bowed to him , the eyes to be bedewed to him , the vnderstanding alwayes to contemplate on him , the memory alwayes to remember him , the wil to delight in him , the desire to affect him , the soule to be enflamed and enfolded in the flames of his loue .

Iohn Baptist spake to the Pharisies , who were most glorious in flourishes but wanted fruits ; O that hypocrisie had ended in them , and not descended to our times . It was a hereditary disease to the Pharisies , it is no lesse to vs , they had the voyce of Iacob , but the hands of Esau , feathers of the Eagle , but the wings of the Ostrich , they had the habite of sheepe , but the disposition of Wolues , Plut. I. ac . Apo. like the Musitians that Diogenes taxed , they had care of tuning their instruments , not their minds , like vnto Copper which had colorem , non valorem auri , like Great peeces of Ordinance in the time of Peace , they had the fashion but lacked their charge . They were the Masters , the Players , the Painters , the Tyremongers , the Visard-makers of their time , they were the Images , Semblances , Pictures , Statues , Shadowes & Sepulchres of their times , empty clouds , windy Pipes , voide Tentes , tinckling Cymbals , drie Cesterns of their time . They beare flowers but not fruites .

The Spouse in the Canticles inuiteth her welbeloued not onely to come to her garden , Cant. 4.16 . but also to come and eate of the fruites . Psal. 102. The Angels in heauen , not onely sung the prayses of God , but also doe the will , the will of God . Reucl. 1. The blessing in the Reuelation , is not onely made to those that reade and heare , but to those that keepe the words of that Booke . S. Iohn commaundeth to loue , not only in word and in tongue , 1. Ioh. 3. but also in deede and in truth .

The Doctrine , That the true Professors of the true faith are discerned by their liuely and effectuall workes . Exfructibus corum is the Note , mark , Doctrine● measure , and Cubite of the Sanctuarie for the good and bad . The high Priests garment had Pomegranates as well as Bels : The Sieling of the Temple had Palmes as well as Chaines ; The Cherubims had Wings as well as Feete ; The fountaines of Lebanon had Pitchers as well as Cesternes ; The Spouse had Vines as well as Lillies , and her Pomegranates had Fruites as well as Flower , and faith must haue a Nature as well as a Name , we can neuer diuide lustre from this Diamond , light from this Sunne , life from this Soule , heat from this Fire , flowing from this Sea . The true seruants of God may bee found with Abraham walking , with Dauid running , with Iacob wrestling , with Paul following , with the wise Virgins watching , the good Seruants working , with the good Tree bearing fruites .

The conflict betweene vs and our aduersaries about Faith and fruites hath beene much , they in to much aduancing them , some of vs too much extenuating them , they so earnest for fruites , that little lesse then blasphemously they affirme that they deserue Saluation : We so negligent in fruites , that to doe a good worke , we think it superstition , they so much hanging on the branches , wee so much rooting at the roote , as if wee would sue out a diuorce betweene Faith and Fruites , neither of vs looking to the moisture of the roote or branches . When we see good works , we must acknowledge them to bee fruites , Austen . and fruites , that wee must beare vpon paine of damnation , and yet to bee but fruites : we must seeke out the root of them , and when wee haue the roote , we must haue regard to the moisture and iuyce whereby it is nourished : for as the fruites of the earth grow from the roote , and that roote liueth and hath vegetation , not by it selfe , but is fedde and preserued by the fatnesse of the soile , warmth of the Sunne , and benefite of the ayre vnder which it standeth : so good works grow from faith , and that faith liueth in the obiect ; the merites and obedience of Iesus Christ , feeding and strengthing it selfe , by the sweet influence and sappe of those diuine dewes of Mediation , that in him wee liue , in him we grow , in him wee are grafted , in him wee flourish , in him we fructifie : for without him , though wee should wish to be as righteous as Noah , as obedient as Abraham , as holy as Iob , as faithfull as Dauid , as deuout as Daniel , as zealous as Elias , as cleare as the Sun , or pure as the starres , yet our fruits were not acceptable , nay not tollerable in his sight , hauing no opinion of our own wisedom , no hope in our own works , nor wisedome in our power .

The vse of this Doctrine is to contemn the folly of those that thinke that a bare and barren Faith will serue without any fruites or effect : Doctrine . eyther the frost of deuotion , or the feare of the hate of superstition , or the wind of contention hath blowne away our fruits . Ientilet . It was an obseruation of Ientilet vpon the Monks of his time , that their Fasts were very fat , and their prayers very leane : I cannot say so of our Faith that it is fat , but I am sure our fruits are very leane , like to Pharaohs withered thinne blasted cares , that it is a wonder that the leane , starued carkasse of faith hath so long continued .

Luther gaue a good note to this purpose , Luther . that faith ought pinguescere operibus , to waxe fat with fruites ; but alas fruites bee as leane as faith . In times past saith wrought miracles , and remoued mountains , so may it yet , if it were true , for our sinnes that are as mountaines , would be remoued as farre as the East is from the west , but faith hath wrought a more prodigious wonder , like the leane Kine that deuoured the fatte Kine ; our bare profession of faith hath eaten vppe the rich Almes and fruites , and works , and deedes of mercy .

A misery it is to see , that there bee no fruites to bee gathered , but onely the fruits of sinne , and that whereas vertue and goodnesse can take no roote , sinne beginneth in the buddes of infirmity , and by little and little stealeth to the fruits of negligence , and being increased and watered by custome , it groweth to be the stout tree of contempt , which will rather breake then bend to any instruction . Surely beloued , this is not the cause why God hath so planted and watered , and kept and dressed his Vineyeard : these bee not the rootes , the plantes , the branches , the sprigges , the buds , the blossoms , the flourishes , the field : fruits worthy amendment of life , And so I come to the last part .

Not branches , for the Iewes bare branches , Part. 3. yet were accursed , not flowers for the flower perisheth , and the grace thereof withereth : not leaues for the figge-tree had leaues and yet was not blessed ; not fruit for the Pharisies bare fruit , and yet that fruit was despised : their fruit was like to that fruit which groweth where Sodome and Gomorrah stood , Iosephus . faire and beautifull to the eye , but being touched they dissolue to a sulphurous and vaporus fume , more odious to the smell , then they were pleasant to the sight . S. Iohn therefore maketh difference betweene fruites , fruites worthy of amendment of life ; in other things there is a difference as also in fruits , I er. 1.7 . there is a pure and fresh Doctrine ; Math. 16 6. there is a sowre and leauened doctrine ; Mat. 9.7 there is a new wine of the Gospell ; and there is a mixt wine of Babylon : Reu. 17.4 . there are wholesome words : 2. Tim. 1.13 . There are vnwholesome words : there is a Doctrine of God , Eph. 4.29 . there is a Doctrine of Diuels : Ioh. 7.16 . and there is a guiding word , 1. Tim. 4.1 . and a fretting word : Gal. 5.22 fruites of the flesh , and fruites of the spirit : worthy and vnworthy fruites . Lesbian vines be more honored by Aristole then the vines of Rhodes : for vnder that Parable hee alludeth to succession of his schoole , chosing rather Theophrastus born at Lesbos , then Menedemus born at Rhodes : Aul. Gel. N●ct . Att lib. 13.5 . there was some comparison betweene them , for they were both good . But these fruites that I speake of , bee as contrary as light and darkenesse , the Northerne and Southerne Poles not so Diametrally opposed the one against the other , as these fruites of the flesh and Spirit : Nor the comparison of Tares eating vp the Wheate , Eagles feathers consuming all other feathers ; Moses Serpentes deuouring the Enchanters , and Arke demolishing Dagon .

There are all kinds of fruit , & all colours of fruit in euill , the greene fruites of vnperfectnesse , the yellow fruit of Gall and bitternesse , the redde fruit of blood and cruelnesse , the tawny and Morian fruite of sinful deformednesse , the Skie colour changeable fruit of vnstaiednesse , the Leopard spotted fruit of vnholines , the blush colour fruit of prophanesse , and the redde colour fruit of drunkennesse , the pale colour fruit of vncleannesse , the flame colour truit of blasphemous wickednesse , they haue many colours , by the which they may bee knowen , yet but onely one taste ; They are for the most part bitter sweete , bad trees and bad fruite , Concupiscence is the roote , Consent the trunke , Bad desires the braunches , Lewde words the buds , Vile actions the flowers , Lewde customes the fruites , Sathan did plant , Suggestion did water , Continuance in sinnne doth increase them , Necessitie in sinne doth ripen them , Iudgement doth gather them , and Hell doth burne them : Because they bee not fruites worthy amendement of life .

That you may know them both , in the fifth to the Gallat. 22. you may take a suruey of them both ; The fruites of the flesh are Adulterie , Fornication , Vncleannesse , Gal. 5.21 . Wantonnesse , Idolatrie , Witchcraft , Hatred , Debate , Emulation , Wrath , Contentions , Seditions , Heresies , Enuie , Murthers , Drunkennesse , Gluttonie , and such like . The fruites of the spirit are Loue , Peace , Long suffering , Gentlenesse , Goodnesse , Faith , Meekenesse , Temperance .

The forbidden fruit of Paradise proued accursed , but the fruit of that fruit more accursed , so the fruits of the flesh bee most hatefull and fearefull , but the fruites of those fruites exceede . Pride is a fruit of the flesh , but the fruit of the fruit exceedeth : It blindeth the eyes , darkneth the minde , deceiueth the vnderstanding , depriueth the reason , disguiseth the countenance , maketh the proude man in the sight of men a foole , in the sight of God a Diuell . The fruit of this fruit thrust the Angels out of heauen , ouerthrewe the Tower of Babel , confounded the Tongues , drowned Pharaoh , depriued Saul , hanged Haman , slew Baltasher , changed Nebucadonosor into a beast . Luxurie is the fruit of the flesh , but the fruit of this fruit bringeth polution before God , vncleannesse before men , filthinesse to the body , rottennesse to the bones , it burnt Sodome , slew the Sichemites , destroyed the Beniamites , cursed Ruben , beguiled Dauid , betrayed Sampson , deceiued Salomon . Enuie is the fruit of the flesh , but the fruit of that fruite excelleth it , it punisheth it selfe , fretteth the heart , shortneth the life , eateth the flesh , consumeth the Spirit , turneth a man into a Dogge , a Christian into a Diuel , it made Caine enuie Abels sanctitie , Rachel Leahs faecunditie , Saul Dauids felicitie , Sathan mans innocencie , Haman Mordecaies honestie ; the Pharisees Christs heauenly Dietie . Drunkennesse is a fruite of the flesh , but the fruite of this fruite exceedeth : It confoundeth the braine , consumeth the body , drowneth the iudgement , stealeth away the sense , witte , memorie , health , credit , friends and all ; And hath ouerthrowne not onely many thousand particular men , but many great Houses , Families , Cities , Countreyes , Nations , Generations , for this last sinne is more presumed vpon , then almost any other ; for since that God made that promise , neuer more to drowne the world , the world hath almost drowned themselues by this beastly , vgly , monstrous , loathsome Inundation .