The New PARADISE OF GOD. OR The Regenerate, and his Fruit. Set forth In a SERMON to the Hertfordshire-Citizens at Bow-Church in Cheapside London, July 2. 1657. being the day of their public FESTIVAL. BY ISAAC CRAVEN, Minister of the Gospel at Aston in Hertfordshire. Cant. 4. 13. Thy Plants are an Orchard of Pomegranates with pleasant fruits. LONDON, Printed for J. Rothwell at the Fountain in Cheapside. 1658. TO MY Honoured Friends and Countrymen of Hertfordshire, inhabiting or sojourning in the City of LONDON. More particularly, TO THE RIGHT WORSHIPFUL Sir Thomas Dacres, Knight. Edward Laurence, Esq. Mr. Francis Kirby, Mr. Henry Clarke, Mr. John Christian, Mr. William Brewer, John Jesson, Esq. Mr. Blunt Sadleir. Mr. John Howland. Mr. Dudley Short, Mr. Charles Read, & Mr. Richard Weedon. The worthy Stewards of their late FESTIVAL. Honoured Sirs, AN inbred affection to my Native Country, a civil respect to your unanimous consent, may suffice to justify the readiness of my compliance in undertaking this late service. Which having found the favour of your courteous acceptance, (attested by those after-intreaties in order to a publication) inclines me to hope that the Doctrine then delivered will be drawn into some Use by Your care to practise it. I confess my private genius stands little affected to the mode of appearing in print: Nor do I value my pains at so high a rate as to judge them worthy of the public view. Howbeit, to complete my respects to those who employed me, I have so far prevailed against all reluctancies, as to gratify Your desires, though to my own dissatisfaction. Beseeching the Almighty to bless the expense of that hour with success of eternity; That it may prove in the issue as profitable to Your souls, as it was judged suitable to the season. And now (dear Countrymen) having met with so fair an opportunity, give me leave to remember You that this Your earthly Country can contribute nothing of itself to the illustration of Your persons, a Nisi per te fulseris quid tibi lux patriae praeter tenebras allatura est? Petrarch. but waits to receive some rays of splendour from the reflections of your own worth. Be it therefore Your holy ambition so to excel in virtue and goodness, that as it was anciently foretold what should be said of Rahab and Babylon, b Psal. 87. 4. etc. [This man was born there,] so it may reflect with honour upon the places of Your first breathing, that this and that faithful Christian was born there. Nor will it a little advantage You to recount in Your meditations, how in the Land of Your first Nativity Ye did but begin Your Pilgrimage: Yea, the World itself is but the place of Your exile c Quid aliud terra quàm Exilium? Calv. . Heaven only deserves to be esteemed Your Country d Patriam nostram Paradisum computamus. Cypr. . Let Your conversation therefore be in Heaven. And that You may speed in Your motions thither, save Yourselves from this untoward generation e Acts 2. 40. ; Buy the truth, and sell it not f Pro. 23. 23 ; Maintain good works for necessary uses g Tit. 3. 14. ; Fellow after the things which make for peace, and wherewith Ye may edify one another h Rom. 14. 19 . To forbear any larger prefacing, and to give You a summary abridgement of all that I would say, [Whatsoever things are true, whatsoever things are honest, Phil. 4. 8. whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, and if there be any praise, think of these things.] And accept the poor endeavours of Your humble and faithful Remembrancer, IS. CRAVEN. THE NEW PARADISE Of GOD. OR, The Regenerate and his Fruit. PSAL. 1. 3. And he shall be like a Tree planted by the Rivers of Water, which bringeth forth his fruit in his season. THis Book of the Psalms is a little Bible, saith Luther; An Epitome (saith Athanasius of the whole Scripture a Ep. ad Marcellin. ; A Compendium (saith Basil of all Divinity b In Ps. 1. : With such high Encomiums have divers Expositors diversely magnified it, none undeservedly. For as the Scriptures in general are able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to make a man wise unto salvation c 2 Tim. 3. 15. . So the drift and scope of this in particular, is to teach us the way to be truly blessed. Insomuch as this first Psalm (which I take to be the Preface to all the rest) gins with blessedness; yea (by the word there used) a plurality of blessedness, as the portion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the man that walketh uprightly. A Psalm whose Author and occasion the Original hath not hinted; there being no Title prefixed for intimation of either. Indeed, the very notion of a Preface is enough to discover the occasion. And being a precious piece of the Divine Canon, it must have the Spirit of God for its prime Author, by whose inspiration all Scripture is given d 2 Tim. 3. 16. . And so it hath Title enough to our faith and obedience, though the Front of the Psalm be without a Title. Yet rather than it should absolutely pass without, Athanasius was pleased from the first word in the Greek, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. blessed] to entitle the whole Psalm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or a Psalm of blessedness e Ep. ad Marcell. . Not as if the proper business of it were to open the nature of blessedness; but because, having proposed it for our encouragement in the practice of true Religion f humanam infirmitatem per spem beatitudinis ad innocens religionis studium hortaretur. Copen in Ps. 1. de Tit. , it purposely deciphers and portrays the person to whom it pertains. For to inform us whose portion it is, the Psalmist hath most exactly charactered him. 1. Negatively, or by what he abandons, ver. 1. He walks not in the counsel of the ungodly, he stands not in the way of sinners, he sits not in the seat of the scornful. Neither is, nor does any of these. 2. Positively, or by what he takes pleasure in, ver. 2. His delight is in the law of the Lord. And this, not dimidiatim. with a halving partiality (like that counterfeit mother that would have the child divided; g 1 King. 3. 26. but in a blessed juncture of Theory and practice, of contemplation and conversation both. For first he delights in the speculative part, [In his Law doth he meditate day and night.] And then for the practic, [He shall be like a tree planted by the Rivers of water, that bringeth forth his fruit in his season.] It is the wisdom of the Holy Ghost in the volume of holy Writ, to illustrate heavenly truths by earthly resemblances, partly for their easier conveyance to our dark understandings, and partly for their deeper impression in our hearts and memories. And accordingly the words before us are a Similitudinary description of a blessed man; representing him, 1. In his Regeneration [like a Tree planted.] 2. In his accommodation [by the rivers of waters.] 3. And lastly, in his fructification [that bringeth forth his fruit in his season.] So that (not to burden you with any secondary distribution) the regeneration of a sinner, the accommodation of the regenerate, and his answerable fructification, these (with God's assistance) shall be the boundaries of this exercise. And first of the first particular in this description of a blessed man, as he is represented in his regeneration [like a tree planted.] Not simply sicut arbour, like a tree; For a man, whether blessed or cursed, is capable of that resemblance, Arbour inversa, (as the Philosopher calls him) a tree with his root upwards, dilating and branching downwards; (insomuch as the dimmest sighted may say with him in the Gospel, I see men walking like trees h Mar. 8. 24. ; but sicut arbor plantata (there lies the discrimination) like a tree that is planted. And planted, not merely externally, as a visible disposal in the Church, (within whose aspectable Territories many are called, few chosen i Mat. 20. 16. ), but spiritually and mystically, by an invisible ingrafture into Christ. For otherwise, that which is born of the flesh, is flesh, saith our Saviour k Joh. 3. 6. . And not one (saith Job) that can bring a clean thing out of an unclean l Job. 14. 4. . If Adam, if any of his offspring beget a son, 'tis only his own likeness m Gen. 5. 3. . Depraved nature cannot act beyond the sphere of its activity. The Gentiles before their calling, dead in trespasses and sins n Eph. 2. 1. . The Jews, before their believing, children of wrath even as others o Eph. 2. 3. . Yea, of the lawful marriages of Gods own people, Non generantur filii dei, saith Augustine. There are not generated children of God, but of this world p Lib. 1. de nupt. & conc. cap. 17. . Which if the Pelagian oppose with his like from like, that learned Father is not behind for answer. The Saints (saith he) beget not after the Spirit of their renascencie, but after the flesh of their first Nativity q Non gignunt secundum spiritum, per quem renati sunt, sed secundum carnem è qua pati sunt. . To borrow his lively illustration, the son (ye know) of a circumcised Israelite was uncircumcised born r Ser. 14. de verb. Apost. . Of the seed of a good Olive-tree comes nothing but Oleaster, a wild one s Ibid. . So the faithful spring not up naturally (as the Oak from an Acorn, or the Peach from a Stone) but by the gracious operation of a Divine hand. Fiunt (saith Tertullian) non nascimur Christiani t Apost. cap. 17. . Or (as Hierom) non nascimur, sed renascimur Christiani u Advers. Vigil. . True Christians are not such by their carnal birth, but as they are born again, and made members of Christ. Nothing to speak them blessed till they be implanted into Christ; for in him it is (and in no other name w Act. 4. 12. ) that all the Nations of the earth shall be blessed x Gen. 22. 18. . And hence you may observe by the way, that this implantation is much different from those in our Hortyards, where Scions (commonly the better) correct the Stocks, & reduce them to their own nature. No such matter here: We work not an alteration in the Trunk or Stock, but are ourselves transformed and renewed by it, 2 Cor. 5. 17. If any man be in Christ, he is a new creature. Once unprofitable, now profitable y Philem. v. 11. ; once dead, now quickened z Eph. 2. 1. ; once unclean, and (with Jerusalem) in our blood a Ezek. 16. 6. ; now sanctified in the name of the Lord Jesus, and by the Spirit of our God b 1 Cor. 6. 11. . A Doctrine of such importance, as we may not dismiss it without a few deductions. For, First, if the Christians plantation be by way of insition, and this insition so necessary in order to true felicity, it naturally ensues, that a Right and Title to Heaven can never be grounded upon the Nobleness of a Carnal extraction, or the natural qualities of Constitution, or the moral habit of Education. All these (though valuable in their kind) are too light in the balance of the Sanctuary to demonstrate a blessed condition. Yea, although they should all be found to concentre in the same subject, yet, as it sometime fared with Naaman the Syrian [a great man with his Master, an honourable man, a mighty man in valour, but a Leper c] so, whether natural 2 Kings 5. 1. abilities, or secular privileges, or moral qualifications, or their confluence in any one, the state of irregeneracy distaynes them all. Some indeed there have been, (and may be still for aught I know) of a judgement extremely favourable in behalf of heathen Moralists; as if the fruit of their fair deportment were no less than the fruition of Heaven. But it must sound very strange in the ears of sober Christians, that such Ethnics should be transplanted to heaven, as were never implanted into Christ; or live by vision, who never lived by faith; or see God's kingdom, who were never born again. Undoubtedly the trees of the Paradise of God are none but whom his own right hand hath planted; No arbores sylvestres, common trees to be found there. No inheritance in heaven, but for Sons of God d Rom. 8. 17. . No children of God, but by faith in Christ e Gal. 3. 26. . And such faith, not of ourselves (Eph. 2. 8.) it is the gift of God. Well may we admit of Natural Theology f Rom. 1. 19, 20. , but (as a grave judicious Writer) there's no Natural Christianity g Dr. Reynolds in Psal. 110. p. 261. ; seeing they that believe in Christ, are born not of blood [of the impure beginnings of their conception] nor of the will of the flesh [by the power of Nature and ] nor of the will of man, [by the prevalency of a civil education] but of God h Josh. 1. 12, 13. . And except a man be so born, by the special virtue and work of the Spirit, he can neither see nor enter into the Kingdom of God i Joh. 3. 3, 5. . Wherefore secondly, if the case stand thus, recount, I beseech you, how nearly it concerns us to make this ingrafture and implantation sure. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (in the words of the Apostle) Examine yourselves whether ye be in the saith. And having so done, over with it again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates k 2 Cor. 13. 5. . It is altogether preposterous to conclude an interest to heaven, without assurance of this spiritual implantation. Assurance none without experience of a supernatural change. An easy matter to pretend to a communion with Christ, to a membership in his mystical body: but to prove it by grace for grace l Joh. 1. 16. , by a participation of the Divine nature m 2 Pet. 1. 4. , by the indument of the New man n Col. 3. 10. , hic labour, hoc opus est. O man, whosoever thou art that livest in the service of sin, that drinkest iniquity like water, & walkest after the course of this world, fulfilling the base desires of the flesh, and of the mind, it's an evidence against thee (notwithstanding all thy confidence) that thou hast not partaken of the root or of the fatness of the Olive-tree, but art hitherto Christlesse, by that Apostolic maxim, If any man have not the Spirit of Christ, he is none of his o Rom. 8. 9 . And so (with Paul's Ephesians, while unconverted) destitute of Christ, and of hope together p Eph. 2. 12. . Whereas (contrarily) if any through the Spirit do mortify the deeds of the body q Rom. 8. 13. , if they purify themselves even as Christ is pure r 1 Joh 3. 3. ; if they yield their members as instruments of righteousness unto God s Rom. 6. 13. , these need not say, Who shall ascend into Heaven? or, who shall descend into the deep? For they bear in their own heart a Testimonial of their Regeneration, and may resolve upon a right unto the Tree of life, with a privilege to enter in through the gates into the City t Rev. 22. 14. . Only, In the last place, upon sense of this blessed ingrafture, great reason trees of righteousness should acknowledge the hand that planted them u Is. 61. 3. cap. 43. 21. , rejoice in him that made them. That they enter into his gates with thanksgiving, and into his Courts with praise w Ps. 100 4. . For in this great work of Regeneration it is the Lord that hath made us, and not we ourselves x Ps. 100 3. . It is the Father that hath planted us, and not we ourselves. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Husbandman; we only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his husbandry z 1 Cor. 3. 9 , and should y. Joh. 15. 1. therefore show forth the virtues the praises of him who hath called us to glory and virtue; saying, Not unto us, Lord, not unto us, [not to the power of nature, or to arbitrary choice] but unto thy Name give thou the glory a Psal. 115. 1. . If Plato could be thankful for being a Grecian, not a Barbarian, an Athenian among Grecians, a Philosopher among Athenians: much rather should the faithful for that they are born of God b 1 Joh. 5. ●. , and made partakers of his Son c Heb. 3. 14. . Especially seeing first before their ingrafture, he found them in no better a condition then the rest of the world; all wretched and miserable, and poor, and blind and naked. d Rev. 3. 17. Nor could any thing difference them save his own discriminating grace, e Sola gratia redemptos discernit a perditis. Aug. in Enchir. . Even so, Father, for so it seemed good in thy sight. f Mat. 11. 26. . Secondly, and in the thoughts of his goodness towards them, he had respect to their disposal as well as ingrafture, tendered their accommodation as well as planting. For that's our next particular in this description of a blessed man, as he is represented in his accommodation, [planted by the rivers of water.] A situation (by general consent) of choicest meetness for fruit-bearing trees, that time after time, however the season fall out, they may have the benefit of water to make them fruitful. And accordingly wise King Solomon (who thought it no disparagement to be seen in husbandry) made pools of water, (Eccles. 2. 6.) to water the wood that bringeth forth trees. Yea, 'tis observed to be their usual course in such hot Countries to plant their gardens near Well-springs of water, and to derive many rivulets upon the roots of the trees for their constant moistening and refreshing. g Aynsworth on Ps. 1. 3. . Now allusions hereunto are not unfrequent in holy Scripture, for expression of supplies both secular and sacred. As namely where it compares the proud Assyrian to a tall Cedar with fair branches, whom the waters made great, and the deep set him up on high, h Ezek. 31. 3, 4. . As also unthankful Jerusalem to a Spreading Vine planted by great waters, that it might bring forth branches, and bear fruit. i Ezek. 17. 8. . And to intimate the same accommodations intended in my Text, it assimilates the sincere believer to a tree planted by the water, that spreads out her roots by the rivers k Jer. 17. 7. 8. . So that this commodious situation of trees, is a notable illustration of God's care over his people; by whose fatherly providence it is, that they are graciously accommodated, supplied, and succoured with all things appertaining to life and godliness: As namely, 2 Pet. 1. 3. 1. Externally, with the administration of the Word and Sacraments, which are as rivers of water to the thirsty soul, and (like the streams of Kidron) make glad the City of God, m Psal. 46. 4. . For (as the Lord in the second of Micah) do not my words do good to him that walketh uprightly? Yea, the Statutes of the Lord rejoice the heart, Psal. 19 8. And from the consolation of the Scriptures ariseth our hope, Rom. 15. 4. They are comforts in affliction, n Psal. 119. 50. reliefs in temptation, o Ps. 73. 16. 17. means of a spiritual thriving and fructifying in God's garden. p 1 Pet. 2. 2. . Much rather as they are seconded with those visible words q Quid sunt aliud corporalia Sacramenta, quam quaedam quasi verba visibilia? Aug. , the seals of the righteousness of faith r Rom 4. 11. , those blessed cherishers and fosterers of God's Plantation. For although their instrumentality be Moral, not Phisical, in the conveyance and exhibition of grace, yet being of divine appointment and the ministration of the spirit, they are (like the Oath of God annexed to his Counsel s) means of strong consolation to them that believe. For Heb. 6. 17, 18. to the end they may take effect, the faithful (besides these outward Well-springs) are accommodated in the 2. place internally, with the sovereign influences and irrigations of Christ his Spirit. By whose gracious inhabitancy in their souls, he becomes unto them a Fountain of Gardens, (Cant. 4. 15.) a well of water, and streams from Lebanon. So that God having once conveyed the Spirit of his Son into their hearts, they have a pledge of his presence to comfort them in their pilgrimage, a witness of their adoption to help their infirmities, a guide of their life to keep them from falling, a faithful remembrancer to prompt them to duty, a seal of their redemption, an earnest of their salvation, till they behold in glory what they believe in grace. A felicity not conceivable by the children of this world; for did they truly apprehend, and rightly value it, they would be more in their desires and motions towards it. If thou knewest the gift of God (said our Saviour to the woman of Samaria) and who it is that saith unto thee, give me to drink, thou wouldst have asked of him, and he would have given thee living water. t John. 4. 10. . But, poor sinful creature! she knew it not. Nor was it her case alone, 1 Cor. 2. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. Balaam indeed had a kind of glimpse of it in the 24. of Numbers. How goodly (saith he) are thy Tents, O Jacob, and thy Tabernacles, O Israel! As gardens by the river side, as the trees of Lign-aloes which the Lord hath planted, and as Cedar-trees beside the waters. Yea, but the knowledge he professeth hereof, was not by faith's apprehension, or upon personal experience, or with a cordial valuation; only by the vision of the Almighty, u Num. 24. 16. . Whereas the knowledge which the faithful have, is fiducial, experimental, appretiative, delightful. They speak, but first they have believed, Psal. 116. 10. I believed, therefore have I spoken. They see, but first they have tasted, w Ejus dulcedinem non cogniscitis, quia minime degustatis. Greg. . Psal. 34. 8. Taste and see that the Lord is gracious. And then for appretiation and delight, O how great is the goodness which thou hast laid up for them that fear thee! x Psal. 31. 19 . How amiable are thy Tabernacles, O Lord of Hosts! y Psal. 84. 1. . A day in thy Courts is better than a thousand, z ver. 10. . Blessed is the man whom thou choosest and causest to approach unto thee, that he may dwell in thy Courts. We shall be satisfied with the goodness of thy house, even of thy holy Temple, a Psal. 65. 4. . The consideration whereof may serve in the first place to depretiate the adored excellencies and perfections of this world, and to take off our spirits from discontentative emulation at the sight of prosperous sinners. For alas! in the greatest fullness of their external accommodations, in the height of their glory, and the exquisiteness of their delights, yet for lack of these rivers of water they are but a dry ignoble generation; not worthy to be compared with the plants of Christ, even in the worst of their outward condition. For as he in Plutarch said of the Scythians, that although they had not Music nor Vines among them, yet they had gods, b Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . So the Regenerate in their greatest want of outward supplies, yet so long as they have the Spirit of God, and their situation by these still waters c Ps. 23. 2. , they are not destitute of true felicity. Yea, by the benefit of those holy streams, they are happy in the exercise, happy in the increase, in the assurance and continuance of received graces. In the due valuation whereof, the treasures of Egypt were but trash to Moses d Heb. 11. 26. ; the privileges of a Jew, but dung to St. Paul e Phil. 3. 8. ; the Tents of Kedar but a prison to David f Ps. 120. 5. ; I had rather (saith he) be a doorkeeper in the house of my God, then to dwell in the Tents of wickedness g Ps. 84. 10. . And accordingly the Emperor Theodosius rejoiced more in his Ecclesiastical membership, then in all his Imperial Majesty. Wherefore 2. say now, ye that are planted in the house of the Lord, is it not good being here? to keep close to him that hath thus disposed us and tendered our spiritual accommodation? O let it engage us, and strengthen our resolutions to persevere in the faith of Jesus Christ. Remember the trees in Jotham's parable h Jud. 9 8. etc. , which being severally courted with the proffer of a Kingdom, should I (saith the Olive-tree) leave my fatness? Should I (saith the Figtree) forsake my sweetness? Should I (saith the Vine) leave my Wine? So against all the allurements and temptations of the world, should we forsake these rivers of living water, these peerless privileges for the momentany pleasures of sin? No, take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God i Heb. 3. 12. ; Lord (saith Peter) to whom shall we go? Thou hast the words of eternal life k John 6. 68 . I will dwell (saith David) in the house of the Lord for ever l Psal. 23. 6. And, Let their money perish m In vit. Galeac. Caracc. with them (said that noble marquis of Vico) that esteem all the gold in the world worth one day's society with Jesus Christ and his holy Spirit. Now in the sense of this blessed accommodation, what remains but that we return those Rivers to their Ocean, n Suae reddantur origini fluenta gratiae. Bern. and improve them to answerable Fruit? Who plants a Vineyard, and eats not of the fruit thereof o 1 Cor. 9 7. ? And that's our last particular in this description of a blessed man, as he is represented in his fructification, [that bringeth forth his fruit in his season.] Which words, although in a Grammatical Consideration, they relate to the Tree, yet intentionally to the Regerate, compared to it. And they lie to be taken up in a gradation. He bringeth forth His fruit Bringeth forth fruit In his Season. 1. Edit, He bringeth forth] is not merely for receiving, but as well for yielding; not barely for taking in, but jointly for giving forth; for the actus elicitus [believing with the heart] and for the actus imperatus [confessing with the mouth. p Rom. 10. 10. ] For receving by Faith of Christ's fullness, and for disbursing by Love to Christ's glory; that as out of the abundance of the heart the mouth speaketh q Mat. 12. 34. , so the sap of infused grace will soon find vent for its own disclosure. In the place before alleged [I believed, therefore have I spoken] And in 2 Cor. 4. We also believe, and therefore speak. Howbeit, whereas verbal profession is but the leaf of the tree, the honest sincere Christian determines not his faith in leaves, stopps not there, but, 2. Edit fructum, He bringeth forth fruit] renders his faith visible by the adjuncture of New Obedience; his profession honourable by translating the form into Power; his graces observable by drawing them out into Works: As his faith into the work of faith; his love into the labour of love; his hope into the patience of hope, 1 Thess. 1. That as Jacob allegorically prophesieth of Joseph [A fruitful bough by a Well] Gen. 49. 22. So it is the prayer and care of an Israelite indeed that (in some correspondency to his gracious supplies) he may be filled with the fruits of righteousness, r Phil. 1. 11. and fruitful in every good work s Col. 1. 10. . Agreeably to that of our Saviour, He that abodeth in me and I in him, the sane bringeth forth much fruit t John 15 1. . And surely, all things considered, great reason he should. It is the object of divine expectation, Isa. 5. 7. He looks for [the grapes of] righteousness. It is the end of our Saviour's passion, Tit. 2. 14. that we should be zealous of good works. The purpose of our Implantation, Eph. 2. 10. Created unto Christ Jesus unto good works. The intent of our spiritual marriage, Rom. 7. 4. that we should bring forth fruit unto God. The drift of divine forbearance, Mat. 3. 8. that whereas the wrath of God is ira ventura, a wrath to come, and the axe but laid to the root of the trees, we therefore bring forth fruits meet for repentance. So that, take away fruit, and you cross them all; God's patiented expectation; Christ's death and passion; our marriage and implantation: These can never be answered with mere leaves. It is not Lord, Lord, or The Temple of the Lord, or a parcel of specious words, or a Baptismal initiation, or a formal frequenting God's house, or an eating & drinking in Christ's presence, that can evidence our part in these. In the words of a holy Martyr u John Huss. , Vbi opera bona non apparent ad extra, ibi fides non est ad intra. The root of faith can have no existence in our hearts, if the fruit of it be to seek in our lives. If your lives be unprofitable under the name of Christians, your conversation fruitless under the leaves of profession, such fig-lesse Figtrees do but cumber the ground, and can look for nothing but the axe and the fire w Arbour infructuosa, quae non nisi terram occupat, duo tantum expectare potest, securita scilicet & ignem. Bern : the one for their sudden excision the other for their endless burning. To prevent such a woeful issue, add to your leaves Fruit, to your faith Virtue x 2 Pet. 1. 5. , and endeavour (as those ancient Christians) Non grandia loqui, sed vivere, To be doers of the word, and not hearers only, deceiving your own souls z Jam. 1. 22. . De virtute loqui minimum est. a Pers. The easiest thing of an hundred to talk of Christianity, to discourse y Minut. Felix in Octau. of Religion, to hear Christ's Ministers, to give applause to their labours. Haec sunt folia (saith Aug.) modò fructus quaeritur. These are leaves indeed, but the fruit is all. Herein (saith Christ) is my Father glorified, that ye bear much fruit, John 15. 8. And such only shall at last be glorified of him, Rom. 2. 10. Glory, honour, and peace to every man that worketh good. For as Fathers observe of the trees used about the building of the Temple, that neither post, nor spar, nor so much as a pin, but was made of the wood of some fruit-bearing tree b Bishop Andrew's of the Nativ. Ser. 10. : So none to have place in that eternal palace of glory, but fruit-bearing Christians, abounding in the work of the Lord. For (by the verdict of the Text) he only is the blessed man that brings forth fruit. Where (to look more narrowly into the Metaphor) 'tis very observable, that in doing the works of Righteousness, 1. Profert, non simulat; He vitally bears it, not deceitfully counterfeits it. The works of his profession are not fruits artificially sembled, but naturally yielded; not like Zeuxes his painted grapes which deceived the birds, nor like Daedalus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had almost deceived men; nor like Pygmalion's Statue, on which himself became enamoured; but the genuine and unfeigned products of sanctifying grace; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1. 5. out of pure heart, and of a good conscience, and of faith unfeigned. 2. And in working Righteousness, profert, non cogitur; He acts not upon compulsion, but of a gracious promptness and inclination; takes not up duties as tiresome burdens, but loves and likes them as refreshing exercises. Indeed, Virtus nolentium nulla est, saith the Moralist; To do good against thy will, is (in effect) to do ill. The service thou dost uncheerfully, Fit de te magis quàm facis, saith Prosper; 'Tis rather extorted from thee, then performed by thee. The blessed man is of another Spirit; not haled ab externo, by the violence of some compulsory Agent; but sweetly disposed by an inward principle of grace, drawn with the cords of love, acted and promoted by a spirit of ingenuity, 2 Cor. 3. Where the Spirit of the Lord is, there is liberty. This then for bringing Forth, and for bringing forth fruit, our two first gradations. 3. Fructum suum, He bringeth forth his fruit. And his fruit (if we consult the Apostle) is the fruit of the Spirit, Gal. 5. 22. Such as love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; to crucify the flesh with the affections and lusts c Gal. 5. 24. ; to do justly; to love mercy; to walk humbly with thy God d Mic. 6, 8. . The fruit of the spirit then, is the proper fruit of the regenerate. Where haply some may say, How can these several Interests accord? If these and the like be the fruits of God's Spirit, how are they ours? Must stakes be parted between God and ourselves? I answer, Upon due consideration, here is no inconsistency, no clashing of Titles at all. No prejudice to God's Interest in affirming the fruit to be ours. It is God's fruit, ratione praecepti, as in his word he requires it. Our fruit, ratione Officii, as we are bound to bear it. God's fruit, efficienter, as he gives virtue to yield it. Our fruit, subjectiuè, e totum in illo [libero arbitrio] sic totum ex illa, [gratia scilicet divina.] Bern. de great. & lib. arbit. and as he graciously imputes it. God's fruit, in the ultimate end, as it makes for his glory. Our fruit, in the subordinate end, as it conduceth to our benefit. So far from prejudicing the Divine Interess, that indeed the Lord will not own the fruit for his (so as to count it for righteousness to thee) except it be fructus tuus, truly thine; Thine, for personality, of thine own bearing; and thine, for correspondency, of answerable kind. 1. It imports a Personality [He brings forth his own fruit] relies not upon the virtues and fruits of others. Such a lazy dependence can be of no avail for the assecuration of true happiness. The just man (saith the Prophet) shall live by his own faith f Hab. 2. 4. . And every man (saith the Apostle) shall bear his own burden g Gal. 6. 5. . Insomuch as though Noah [a Preacher of Righteousness h 2 Pet. 2. 5. ] Daniel [a man greatly beloved i Dan. 10. 19 ] Job [so eminent in uprightness and the fear of God k Job 1. 1. ] though these three men were alive upon the earth, they should deliver but their own souls by their righteousness l Ezek. 14. 14. . Well may the good m Non possunt in die judicii aliorum virtutes aliorum vitia sublevare. Hier. lives and deeds of others be matter for thy imitation, or a relief to thy necessities; they cannot answer for thy sinful security. Though born of Religious Parents, disposed in a Religious Family, seated under a Religious Pastor, of acquaintance with religious People; all this will not serve to excuse thy barren profession. No, the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him n Ezek. 18. 20. ; and the righteous Judge give every man according to the fruit of his own do o Jer. 17. 10. . Presume not then, with those foolish Virgins, upon the oil in others vessels p Mat. 25. 8. : Think not (saith the Baptist) to say within yourselves, We have Abraham to our Father q Mat. 3. 9 . It was but a sorry commendation of Lewis the Eighth of France, that he was son to an excellent Father, and Father to an excellent son r Isaacsons Chron. ad an. 1223. . Nam quae non fecimus ipsi, vix ea nostra voco s Ovid. . Those things which ye have heard and seen in me, do, saith the Apostle, Phil. 4. 9 So the laudable things of others, do in your own persons, and call them not yours, till ye exemplify them in your practice. For that's the first importment of [Fructum suum] a personal fructification [He brings forth his own fruit.] 2. It imports a genuine correspondency [his fruit] that is, secundum speciem suam, according to his kind. That as the Earth was appointed to bring forth the Fruit-tree, yielding fruit after his kind t Gen. 1. 11. : So a good man, out of the good treasure of his heart, bringeth forth good things, saith our Saviour u Mat. 12. 35. . And the wisdom that is from above, is full of mercy and good fruits. w Jam. 3. 17. 'Tis true, the choicest Saints upon Earth have their ayling, their failings. In many things we offend all x Jam. 3. 2. . Not a just man upon Earth that doth good and sinneth not y Eccl. 7. 20. . Nor from the first transgression of the first man, can it be said of any save Him who is God and Man, non nvoit pecatum, he knew no sin. Howbeit the sincere Believer is in a different habitude to the products of Corruption, and the proper fruits of Regeneration. Consider him according to the New Creature, or as he is born of God, 'tis plain upon the Tables, 1 John 2. Whosoever is born of God doth not commit sin. Non facit peccatum, quia patitur potiùs, saith Bernard z De nat. & dignit. Divin. amoris cap. 6. . He is rather passive then active in the business of sin. He acknowledgeth to his grief peccatum inhabitans, the sin that dwelleth in him a Rom. 7. 17. 24 ; but he cannot own the works thereof as his genuine and proper fruit b Rom 7. 15. 17. . No, that's of another nature, Rom. 7. 25. [I myself (saith the Apostle) serve the Law of God] That's Repentance, and Mortification, and Newness of life, Rom. 6. That's virtue, and temperance, and patience, and godliness, and brotherly-kindness, and charity, 2 Pet. 1. And these, not after the rigour of the Law, in the perfect performance of duty, but in the truth and sincerity of a Christians desires, in the uprightness and integrity of his will and purpose, in his careful pursuances and daily endeavours after all goodness, and righteousness, and truth. For in these consists the fruit of the Spirit, Eph. 5. 9 And in the practice of a sound Believer, these only appertain to [Fructum suum] to his suitable and proper fruit. He is born of the Spirit, and (to answer his spiritual birth) is careful to bring forth the fruits of the Spirit. Now the due consideration hereof, as it should humble the holiest in the consciousness of whatsoever unkindlike and unanswerable fruit, work them to a self-confusion for the surreptitious inordinancies of the Old Man, continue them in a steadfast reliance upon the righteousness of the Tree of Life: So it may serve to arm them against the proposals of the World, and provoke them to an Examination and Trial of their fruit. For 1. Whereas the World would alienate us from the virtues and life of God, and would gain our consent to bring forth heterogeneous fruit c Qui genitoris opera non facit, negat genus. Chrysol. Ser. 123. (lust of the eye alleging, It will be for your Profit; lust of the flesh suggesting, It will be for your Pleasure; pride of life pretending, It will be for your Advancement) the truly regenerate Soul may hence be sufficiently furnished and prompted to answer [That great God, whose I am by his grace, and whom I serve with my Spirit, hath not been as a Wilderdesse or barren heath unto me; but having mercifully chosen me out of the Commons of the World, he hath planted me in his enclosed Garden, ingraffed me into a Noble Stock, supplied me with Rivers of Living Water. And is it equitable, after all this, to yield him no better fruit? Is this correspondent to the nature of so high a Calling? Is it Fructus meus, a kindlike fruit, consentaneous to a spiritual state? As Nehomiah d Neh. 6. 11. , Should such a man as I flee? No, the time passed of my life may suffice me to have wrought the will of the Gentiles e 1 Pet. 4. 3. , to have brought forth la●ruscas, four grapes, those wild fruits of the Old Man. Haec vita aelios mores postulat. It must be otherwise now that I am planted in the house of the Lord] In the words of Leo, f Serm. 1. in Nativ. Dom. Agnosce, O Christiane, dignitatem tuam, etc. Acknowledge, O Christian, thine own dignity, and being made partaker of the Divine Nature, return not into thy former vileness by a degenerate conversation. But then, In the second place, whereas there may be much mistaking in the account of kindlike fruit (a way that may seem right unto a man, when the end is the ways of death g Pro. 16. 25. .) It therefore nearly concerns us to search and try our ways h Lam. 3. 40. , and every man to prove his own work i Gal. 6. 40. . For the fruit which thou mayst think to be right, say it be of likely appearance, yet if destitute of divine allowance (either express, or by derivation) what can it be deemed but either the fruit of an ignorant fantasy, or an arrogant superstitious vanity? And thy greatest diligence in bringing it forth, only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a laborious loss of time. Again, admit it be of Gods commanding, yet if it arise not from a Supernatural root, from a Principle of special grace, from faith working by love, it must either be violently forced, or hypocritically feigned, and so of no acceptation with God, Heb. 11. 6. Without Faith it is impossible to please God. Laudo fructum boni operis, sed in fide agnosco radicem, saith Austin k In Psal. 31. . I shall ever commend the fruit of a good work, but faith must be the root to make it good. Lastly, if not rightly Scoped with respect to the glory of God, and to approvable Subordinate ends (for in divine morality 'tis the rectitude of the aim, not the substance of the act that carries it with God. l Non actibus, sed finibus pensantur officia. Aug. ) Such sinisterly intended fruit is no better than the apples of Sodom, or the grapes of Gomorrah, or the fruit of degenerate Israel [fruit unto himself, m Hos. 10. 1. Israel is an empty vine, he bringeth forth fruit unto himself. ] neither acceptable to God, nor profitable to the bearer. Whereas (contrarily) if we work by rule, the undefiled Law of God; if we live by faith in the merits and strength of Christ; if we act sincerely, with intention of our Master's honour, there can be no clearer evidence of a reasonable and spiritual service; provided that it be performed in tempore suo, in its proper Season. Which is our last gradation observable in the Text, his fruit [in his season.] In his season? When is that? Is the doing of good at any time unseasonable? Are we not all our time to continue in the service of God? True, for the general we are (that's without controversy) and as never to give over the care of well-doing; so to fasten upon it while it is called to day n Psal. 95. 7. 8. ; not baulking the present season with presumption upon an uncertain hereafter; not proroguing the practice of Christianity to the bed of infirmness and languishing, with purpose then to distribute, when thou mayst keep thy wealth no longer; to cease from sinful pleasures when strength of pursuance fails thee (a time ill chosen for repentance, when, with Issachar, thou must couch between two burdens, the burden of sin and sickness) No, that's only to be reckoned our day and our season, wherein God requires and expects our fruit. And that's now (saith our Saviour, Joh. 5. 25.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The hour is now. Behold, Now is the accepted time; Behold, Now is the day of salvation, 2 Cor. 6. 2. And (clearly) it is the deplorable misery of all deferrers, the hopes of grace to come make them graceless for the present; and thoughts of what they will be regardless of what they should be. 'Tis true, the mercies of God are great, and to be admired; but his judgements are just, and to be feared. And though true repentance be never too late, yet late repentance is seldom true o In morte toenitentia est sera & coacta, ideoque raro vera, seria & sincera. Corn. a Lap. in Luc. 12. . The Crab in the Fable, having wounded the Serpent to death, in recompense of his crooked life, and at last perceiving him to streak out himself; At oportuit sic vixisse (saith he) It is too late now, thou shouldst have lived so. Ye may easily add the Moral. Vae illis (saith St. Ambrose) qui tunc habuerunt terminum luxuriae, cum vitae. Woeful is the cae of those procrastinating sinners, whose lives and lusts have their ends together. Wherefore, knowing the dreadful consequents of neglected time, say, I beseech you every one in the secret of his own soul, [If I must once reform and break off my sins; if I must bring forth fruits meet for repentance, why not to day? p Quamdiu cras, cras? Quare non modo? Quare non hac hora finis turpitudinis meae. Aug. Why should I neglect the time of my visitation, and harden my heart by these unkind delays? Why should I boast myself of to morrow, not knowing what a day may bring forth q Pro. 27. 1. ?] When a certain City in Asia had promised King Alexander the great a part of their Lands, and the half of all their goods: No (saith he) I am not come into Asia to accept of what ye shall allot me, but that yourselves should take what I chance to leave r Sen. Epist. Lib. 7. Ep. 54. . So it were high presumption in us, should we treat in like sort with God, who hath all our times in his own power. Nullum tempus occurrit Regi, by that old rule in Law: So neither youth nor age can exempt from the service of God. He is Alpha and Omega s Rev. 1. 8. , the first & the last t Rev. 2. 8. ; and we, from first to last to order our lives in his fear. Thus, in a general consideration, even all our time is the Season for bringing forth fruit. But then if we descend to particularities, and consider them in their due circumstantials, this seems to be the Psalmists meaning here, That it is the property of a blessed man to be watchful in espying, and wise in observing [ut res, ita tempora rerum] as the matter and substance of a particular duty, so the proper Season wherein to do it. Which (for more distinct apprehension) ye may please to take up in a threefold expression. 1. In his Season] that is, in due place and order, upon requisite and proper Antecedents. The non-observation whereof is enough to deprave a pretended service, so far as to deprive it of divine acceptance. See it in some particulars. To preach the Gospel of Christ, to hear the Word of Truth, to show the Lords death in the Eucharist, to administer Pastoral Consolation: These, and the like, are works of great importance. But then so to preach, as without commission; so to hear, as without resolution; so to communicate, as without preparation; so to comfort, as without tokens of contrition: Such preposterous acts as these, are overhasty for hope of speed; good in themselves, but (as Hushai of Achitaphel's counsel u 2 Sam. 17. 7. ) not good hac vice, at such a time; not countable for good to the Agent, for lack of requisite Antecedents, 1 Chr. 15. 13. The Lord our God made a breach upon us, for that we sought him not after the due order. That's the first Expression. 2. In his Season] that is, answerably and suitably to whatsoever condition. For as this present life is subject to variety of changes; so the faithful in Christ are endued with variety of graces; and (like that Tree of life in the last of the Revel.) enabled to bear all manner of fruit, and to yield their fruit every month. As In the month of Abundance, compassionate beneficence. In the month of Poverty, submissive contentation. In the month of Health, industrious cheerfulness. In the month of Sickness, religious patience. In the month of Honour, the fruit of noble Achievements. In the month of Dishonour, the fruit of a meek spirit. In the day of Prosperity, thankfully rejoicing. In the day of Adversity, wisely considering. * Eccl. 7. 16. Insomuch as a right-bred Christian can allege no cause, either from his present condition, to take himself off from duty, or to perplex his soul with thoughts of after-changes. Seeing however it far with him, it is his season to fructify; and whatever may befall him, he hath a sap of suitable grace to bring forth in every season. 3. And lastly, In his Season] that is, acceptâ quâvis ansâ, taking hold on every hint and opportunity of doing good. Indeed, every time is not meet for every purpose; and consequently every work not to be done at random in every time. Is this a time (said the Prophet to his servant) to receive money, and to receive garments w 2 Kin. 5. 26. ? Should I weep (said the Jew) in the fifth month x Zec. 7. 3. ? that is, in which the Temple was finished. In Samuel's absence no season for Saul to offer sacrifice y 1 Sam. 13. 12, 13. : While David was overpowered, no season for Joab to be charged with delinquency z 2 Sam. 3. 13. . Till the wine was gone out, no season for Nabal to be reminded of his folly a 1 Sam. 25. 37. . To every thing there is a season, saith the Preacher, Eccl. 3. 1. And great difference (say our Critics) between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Time and Season. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Opportunity is the flower of time; and a well-chosen season the greatest advantage of any action b Bishop Hall in his Contempl. lib. 21. on Haman, etc. . Like the golden Sceptre held forth to Qu. Esther c Esth. 5. 2. . Like one days Sunshine in catching weather d John 5. 4. . Like those troubled waters to the nearest expectant d, and Like the valley of Anchor for a door of hope e Hos. 2. 15. . The more to be lamented is the carelessness of most Christians, that make so little use of many precious opportunities of doing or receiving good. To whom may be justly accommodated that saying of Elihu, God speaks once, yea twice, yet man perceiveth it not f Job 33. 14. . For the voice of the Lord is not only in the words of his Law, or in the motions of his Spirit, or in the largesses of his goodness, or in the rod of his displeasure, but in those golden opportunities, in that price which he puts into men's hands; and yet dost animus, few have any heart to improve them. Wise enough to take notice of natural Seasons, to discern the face of the Sky; while (with those Jews) they care not to know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Luke 12. 56. , regard not the offerture of seasonable hints for the exercise of Christian virtue, and the furthering of their accounts with God. And hence it comes to pass, that as Ahab lost himself by letting Benhadad go out of his hands h 1 Kin. 20. 42. , as Felix was most unhappy in putting off Paul to another time i Acts 24. 25. : So by reason of this non-advertency, this regardlesness of time and judgement, the misery of man is great upon him k Eccl. 8. 6. , while he neglects those mollia tempora, desirable seasons for spiritual advantages, which may (haply) in all his remainder never come about again. Wherefore, Brethren, to prevent this misery, let it be our wisdom and care in our several capacities, for the glory of God, for the behoof of our souls, to beautify our services with suitable seasons; and (as the Lord in his providence shall hold them forth) to improve them in the discharge of Christian duty. It may be thou hast a season for some act of piety, an opportunity for prayer, for praises, for mourning, for rejoicing, for appearing in the cause of God. Or a season for brotherly-kindness, an opportunity for admonition, exhortation, consolation, counsel, distribution to the necessities of the Saints. Or a season for neighbourly charity, an opportunity to compose differences, to relieve the oppressed, to help the fatherless and widow, to consider the poor and needy. O the preciousness of such seasons, the happiness of such souls as have grace to use them! For although in their natural account they be but particles and minutes, yet in their spiritual and prudential managing, the very quintessence of time, and the apparatus to eternity. O Season, Thou art in this like the City of God, I sal. 83. 7. Glorious things are spoken of thee. A word spoken in season (so a work performed in season) is like apples of gold in pictures of silver l Pro. 25. 11. . [Like apples of gold] such is the preciousness, [in pictures of silver] such the lustre, the grace and beauty of fruit in season. Unseasonable therefore to end here, without a word or two for this Season, which calls upon you (my honoured and beloved Countrymen) in expectation of some fruit of this your Brotherly meeting. To which purpose I shall take my liberty from the resemblance in the Text, to look upon you as so many Trees, whom the wise Moderator of all things hath (at times) transposed from the soil of your Nativity, that ye might go to a City of habitation m Psal. 107. 7. ; ingraffed you into the stock of an honourable Metropolis, disposed you by the rivers and springs of water, blessed you with the upper-springs [the means of grace] blessed you with the nether-springs [the accommodations of this life] and graciously reserved you to the solemnity of this day, whereon to record his mercies towards you. And now, that this great Benefactor hath done all this for you, What more seasonable then to renew your wont consultations in order to some thankful return? To say among yourselves in the sense and valuation of his favours, What is to be done for God? For God? yea but (as Eliphaz answered Job) Can a man be profitable unto God n Job 22. 2. ? The earth is the Lords, and the fullness thereof o Psal 24. 1. . Every beast of the forest is his, and the upon a thousand hills p Psal. 50. 10. . My goodness (saith David) extends not to thee q Psal. 16. 2. . Or (as the vulgar Translation hath it) Bonorum meorum non eges. Thou hast no need of my goods. True, Non eget quoad potentiam suam (as Salvian speaks r Ad Ecclesiam Cath. lib. 4. ) God in respect of his power, of his Majesty, hath no need. But then his Gospel hath, his Church hath, your poor distressed brethren, yea the brethren of Christ have s Mat. 25. 40. . O steep your thoughts in the remembrance of God's dignations; embrace this Season for the contrivance of some charitable benefaction. Let neither Mirth nor Fullness cause you to forget your God, nor indispose you in the least for the administration of such a Service, as may not only supply the necessity of your brethren, but be abundant also (in the issue) by many thanksgivings unto God t 2 Cor. 9 12. . To conclude in few words (for it might savour of some jealousy to over-charge an Ingenuous Auditory) If ye place any moment in the glory of your Maker, any weight in the credit of your Profession, any strength in the honour of your Country, Let these associate and accord you in your endeavours to do worthily in Ephratah, to be famous in Bethlehem u Ruth 4. 11. . And let us all be exhorted (of whatsoever denomination) to walk in wisdom with a holy vigilancy and circumspection, redeeming the time by yielding our fruit in our Season. So shall we receive in due season the fruit of our fruits, the end of our faith, even the salvation of our souls. FINIS.