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 Mat. 13.11.: If with the Disciples wee aske the heauenly Mai­ster apart concerning this Parable, [...], hee will vnfold and expound it vnto vs 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 [Page 2]also 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 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 1. Cor. 3.9.: Of a Maister: Of a Vineyard, Esay 5.1. whose Vineyard is the house of Israel, the men of Iu­dah his Plants Ibid. v. 7., being a Vine, noble for gene­rosity Ierem. 2.21., excellent for glory Ezek. 17.8., and pleasant for delectation Esay 5.7.: And of a Gardener, whose Spouse is a Garden inclosed, the Plants where­of are an Orchard of Pomegranats with plea­sant Fruite 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 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 [Page 3]due season 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 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 Ezek. 47.12.; and also [...] Trees of Autumne decaying, whose fruite withereth; yea without fruite, twise dead, 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 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 Hugo Cardin. Beda Iansen.) for they are the Trees of the Forrests Esay 44.14., not of the Garden of the Lord: or onely Genus Israeliticum, the people of Israel (as some restraine this commination 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 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 Reu. 3.1., are vnderstood; inclu­ding herein; who bearing not fruite in Christ, must be taken away Iohn 15.2., and being barren, must be [Page 4]cut vp, that they may not cumber the ground of Gods Sanctuary 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 Iohn 15.2.) but an axe to cut downe: Which whether wee enterprete with Saint Ierome Hieron. in lo­cum. of the Ministery of that most pier­cing Heb. 4.12. word, which is like as a fire, and like an hammer breaking the Rockes Ier. 23.29., and which by denouncing vengeance against all disobedience, doth plucke vp, roote out, destroy and throw downe Ier. 1.10. (for so God heweth by his Prophets, and slayeth by the words of his Mouth Hos. 6.5.:) Or with Chrisostome 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, 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. 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 [Page 5]certaine, it is a conclusion from the breathe of his mouth, who is the God that cannot lie 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, 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 Musculus in locum..

And cast into the fire] that like Iudas it might go into his owne place 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 2. King. 1.10. against these barren vn­bearing Trees, that haue lost the blessing of their creation in Christ Iesus 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 [...], Rom. 3.28 We conclude, &c.

[Page 6] 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, 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
  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; 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 Ibid. vers. 11.: Therefore (as Saint Ierome saith well) If we beleeue not God when hee speaketh, yet [Page 7]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 2. Cor. 1.20.) fal­sify my truth, I will not alter the thing that is gone out of my lips Psal. 89.33.: So all his denunciations of ven­geance are stable, yea immutable, as the Lawes of the Medes and Persians, which alter not Dan. 6.8.. Moriendo morieris, Thou shalt surely die the death 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 Gen. 41.32: Whether vengeance then come in the morning, as vpon the Sodomites Gen. 19.23.24., vpon whom about the rising of the Sunne Gehennam è coelo misit deus 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 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 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 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 Ier. 51.56. Know certain­ly that yee shall die by the sword, by the famine and [Page 8]by the pestilence 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 Habacuk. 2.3. Ther­fore not so much for the secresie, as for the cer­tainty thereof, is vengeance sealed vp amongst Gods treasures, 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 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 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 Deut. 29.19.; with the wicked, I shall neuer be moued Psalme 10.6.; with the sinners, Euill shall not come 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 Ier. 5.12.13.; with the frozen in their dregges, The Lord will do neither good nor euill 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 Deut. 32.40.41.42..

But I haue many things to say, I passe from the certainty, and come to the subiect or per­sons, [Page 9]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 1. Cor. 5.12. but the Trees of the Garden, for them hee iudgeth being within Ibidem., and in the Garden, Not those flourishing Palmes, that bring forth fruite still Psal. 92.12.13, but those ligna arida, dry Trees Esay 56.3.: Such as will bee Citizens of Syon, and yet not suffer the Lord that reigneth in Syon Esay 52.7., to rule ouer them Luk. 19.14.27; Such as will bee in the Vineyard, yet will yeeld no fruite to the Lord of the Vine­yard Mat. 21.34.; for such Chaffe will grow with the Wheate 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 2. Tim. 2.20., though being in the Church, they are not of the Church 1. Iohn 2.9.; no more then the Elect being in the world, are of the world 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 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 [Page 10]out of his house because of some vessels of dishonour, and forsake his field because of some cockle: Non propter malos boni deserendi, 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 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 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 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 Luke 23.32., though they want not leaues to couer their nakednes, Math. 21.19. thogh [Page 11]they haue a name and place within the walls of Gods house, 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 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 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? Math. 7.19. Shall not Sathan fall from Heauen like lightning, Luke 10.18. though heere hee often transforme himselfe into an Angell of light? 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? Math. 25.10. Could Ahab escape the stroake of the arrow, though hee were disguised in his habite? 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? 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; [Page 12]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) 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, Psalm. 7.4.3 whether Iew or Gentile, Roman. 2.9. whether naturall branch or ingraf­fed, Rom. 11.21. whether low or high, rich or poore, Psalm. 49.2. whe­ther sitting vpon the Throne, or being captiue in the prison, 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; Isaiah. 24.21. and to vse Saint Austent words in another case, quic­quid [Page 13]aliud dioi potest, &c. 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, 2. King. 14 9. the hyssope that groweth vpon the wall, 1. King 4.34. but also the Cedars of Lebanon, that are high, 2. King. 19 23 for their eminency, excellent Cant. 5 12. for their glorie, the Cedars of God 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, Psalm. 29.5. he will prepare destroyers for these chiefe Cedars, and cast them into the fire. Ierem. 22.7. Zedekiah an high Cedar must be taken in Gods nette, and brought to Babylon, there to receiue his iudgement. 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 Horat. Carmin lib. 2. Ode 10. Poet.

Horribly and speedily, will God appeare to thē that be in high places, a sore triall shall be to the mightie Wisd 6.5.8., he shall cut off the spirit of Prin­ces, [Page 14]and is terrible to the kings of the earth Psal. 76.12.. For are not they vnder God? as Ioseph speaketh of himselfe Gen. 50.19., and being so vnder God, that they are solo Deo minores Tertul. ad Scapulam. cap. 2. onely lesser then God, they doe soli deo peccare, sinne onely against God, as Dauid said of himselfe 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 1. Sam. 29.20, yet must we not cut off the lappes of their garments 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 Esay 12.16. & Iunius Ibid.: but also vpon the Firre trees, that is, populares quos (que), 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 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 Esay 5.25, for euery man must [Page 15]beare his owne burthen Galat. 6.5., euery one giue an ac­count of himselfe to God Rom. 14.12., and euery man re­ceiue the things that he hath done, according to that which he hath done 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 Esay 55.9., that he should bate a­ny vn worthily, 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 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 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 Gen. 1.11.; and these Trees of the Garden if they will bee created a new in Christ Iesus Ephe. 2.10., must haue a blessing to bring forth fruite in him; which, if with pro­phane Esau Heb. 12.16., they haue set light by 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 Math. 21.19., not bringing forth good fruite] the Lord who is righteous in all his waies, holy in all his workes Psal. 145.17., cannot bee vnrighteous in executing this vengeance vpon them.

[Page 16] 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 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 Phil. 1.11., good workes, wherein they should bee fruitfull Col. 1.10., the fruites of the Spi­rit of God, in all goodnesse, righteousnesse, and truth 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 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 Luke 6.42. in that Calling wherein God hath set him. For thus the Oliue Tree hath his fatnesse, the Fig Tree his sweet­nesse 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 Psal. 1.3.. As then (according to that diffe­rence [Page 17]made by Saint Austen 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 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 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 Daniel 4.9. the honorable mans fruite, to hold it his greatest honour with Iabesh, to call vpon the name of the Lord 1. Chron. 9.10., to honor him by whom he is honored, to open his treasures, and to offer gifts vnto Christ Math. 2.11.. The Iudges fruit to execute iudg­ment truly and vprightly in the gate 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 [Page 18]wages Luk. 3.14.18.. The Pastors fruite, to rule well in the house of God, to labour in the word & doctrine 1. Tim. 5.17.. The rich mans fruit, to bee rich in distributing and communicating 1. Tim. 6.18.. The subiects fruit, to yeeld obedience to Principalities and Powers Titus 3.1.. The seruants fruit, to be subiect to their Masters, and please them in all things Titus 2.9.. And in a word, e­uery particular mans fruit wherein hee is called, therein to walke and abide before God 1. Cor. 7.20.. And as the figge tree cannot bring forth Oliues, nor the vine figges 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 Gen. 34.26. For vengeance is Gods 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 Num. 16.40. Vzzah not his fruit when he put his hand to the Arke of God, and held it 2. Sam. 6.6., which was the Leuites charge, and neere to which no stranger might come 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 2. Chr. 26.17 18.. The base bramble not his fruit, when he would be [Page 19]annointed King ouer the trees. Iudges 9.15. For he by whom Kings doe reigne 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 Eccles. 10.6.. The vagabond Iewes, not their fruite, when they tooke in hand to adiure the euill spirits by Iesus whom Paul Preached Actes 9.13., for that Iesus who onely could com­mand the vncleane spirits, had neuer said vnto them, cast out deuils 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 1. Ioh. 5.21., not to lay hands on Idoles; to beware of bowing to Baal 1. King. 19.18., not to meddle with breaking of Baal in peeces; to refuse to fall downe before a Nebuchadnez­zars Images 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. 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 [Page 20]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 Esay. 1.16., but also positiue, in learning to do well: Abhorre that which is euill, cleaue to that which is good 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 Ier. 24.2., but for want of good Figges 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 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 Titus 2.11.: Not onely to cast away the workes of darknesse, but also to put on them the armour of light 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; 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, [Page 21]but also for the operation of good, I fast twise in the weeke, I giue tithes of all that I possesse Luk. 18.11.12, whose righteousnesse, if wee exceed not in righteousnesse, wee cannot enter into the Kingdome of God 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; Ezek. 18.16.; yea, with Zacheus, restore foure-fold to him that hee hath wronged, either by feigned cauillation, or by horrible extortion 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 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 1. Thess. 4.3.4. The Vsurer, not onely loose the bands of wickednesse, and take off the heauy burthens 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 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 Ephes. 4.28.. And in a word, let the wicked not onely forsake his wic­ked waies Esay 55.7., but also turne into the waies of righ­teousnesse. Otherwise, if (like to that conceit [Page 22]which Atheists haue of God) we will neither do good nor euill 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 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 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 Rom. 6.19.; whose hearts within them ima­gine mischiefe Psal. 58.2., whose hands without them ex­ecute cruelty vpon the earth, and whose right hands are full of bribes Psal. 26.10., whose feete run to euill and make hast to shed bloud Pro. 1.10.; whose cares are vncircumscised Act. 7.51.; whose eyes are full of all adul­tery, and cannot cease to sin 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 Rom. 3.13.14? Yea out of whose nosthriles (so full hath Sathan filled euery member with iniquity) commeth out [Page 23]smoake, as out of a boyling pot or caldron, like to that Leuiathan Iob 41.11., and all whose daies are con­sumed not onely like smoake 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 Luk. 16.19., what riuers of burning brimstone shall bee kindled against them, who with Lucullus haue ducent as vestes pur­pureas Plutarch. in vita Luculli., two hundred purple garments, and with Nero haue new euery day, and throw away the old Sueton. in vi­ta Neronis.: and with the Princes children are cloa­thed in strange apparrell 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 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 Esay 5.11., yea till all their Tables be full of filthy vomitting 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 Psal. 14.4.? Hinc magnopere colli­gendum, &c. (saith Gregory on these words) we [Page 24]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 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 Amos 6.6.7., shall not they be bound hand and foot, and cast into vtter darknesse 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 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 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.