THis Book of the Psalms is a little Bible, saith Luther; An Epitome (saith Athanasius of the whole Scripture Ep. ad Mar­cellin.; A Compendium (saith Basil of all Divinity In Ps. 1.: With such high En­comiums have divers Expositors diversly magnified it, none undeservedly. For as the Scriptures in general are able [...], to make a man wise unto salvation 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) begins 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 prefixt for intimation of either. Indeed, the very notion of a Preface is enough to [Page 2] 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 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 then it should absolutely passe without, A­thanasius was pleased from the first word in the Greek, [ [...]. blessed] to intitle the whole Psalm [...], or a Psalm of blessedness Ep. ad Mar­cell.. Not as if the proper businesse of it were to open the nature of blessedness; but because, having proposed it for our encouragement in the practice of true Religion Ʋt humanam infirmitatem per spem beati­tudinis ad in­nocens religio­nis studium hortaretur. Copen in Ps. 1. de Tit., it purposely deciphers and pourtrayes 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 counsell of the ungodly, he stands not in the way of sinners, he sits not in the seat of the scornfull. 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; 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 practick, [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 Gods 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 arbor, like a tree; For a man, whether blessed or cursed, is capable of that resemblance, Arbor inversa, (as the Philosopher cals 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 Mar. 8. 24.; but sicut arbor plan­tata (there lies the discrimination) like a tree that is planted. And planted, not meerly externally, as a visible disposall in the Church, (within whose aspectable Ter­ritories many are called, few chosen 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 Joh. 3. 6.. And not one (saith Job) that can bring a clean thing out of an unclean Job. 14. 4.. If Adam, if any of his off-spring beget a son, tis onely his own likeness Gen. 5. 3.. De­praved nature cannot act beyond the sphere of its activity. The Gentiles before their calling, dead in trespas­ses and sins Eph. 2. 1.. The Jews, before their believing, children of wrath even as others Eph. 2. 3.. Yea, of the lawfull marriages of Gods own people, Non generantur filii dei, saith Au­gustine. There are not generated children of God, but of this world 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 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 Ser. 14. de verb. Apost.. Of the seed of a good Olive-tree comes nothing [Page 4] but Oleaster, a wilde one Ibid.. So the faithfull spring not up naturally (as the Oake from an Acorn, or the Peach from a Stone) but by the gracious operation of a Di­vine hand. Fiunt (saith Tertullian) non nascimur Chri­stiani Apost. cap. 17.. Or (as Hierom) non nascimur, sed renascimur Christiani Advers. Vigil.. True Christians are not such by their car­nal birth, but as they are born again, and made mem­bers of Christ. Nothing to speake them blessed till they be implanted into Christ; for in him it is (and in no other name Act. 4. 12.) that all the Nations of the earth shall be blessed 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 our selves transformed and renewed by it, 2 Cor. 5. 17. If any man be in Christ, he is a new crea­ture. Once unprofitable, now profitable Philem. v. 11.; once dead, now quickned Eph. 2. 1.; once unclean, and (with Hierusalem) in our blood Ezek. 16. 6.; now sanctified in the name of the Lord Jesus, and by the Spirit of our God 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 naturall qualities of Constitution, or the moral habit of Education. All these (though valuable in their kind) are too light in the ballance of the San­ctuary to demonstrate a blessed condition. Yea, al­though they should all be found to concenter 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 natu­rall2 Kings 5. 1. abilities, or secular priviledges, or moral qualifica­tions, [Page 5] or their confluence in any one, the state of irrege­neracy distaynes them all.

Some indeed there have been, (and may be still for ought I know) of a judgment extreamly favourable in behalf of heathen Moralists; as if the fruit of their fair deportment were no lesse then the fruition of Heaven. But it must sound very strange in the eares of sober Chri­stians, that such Ethnicks should be transplanted to hea­ven, as were never implanted into Christ; or live by vision, who never lived by faith; or see Gods 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 Sonnes of God Rom. 8. 17.. No children of God, but by faith in Christ Gal. 3. 26.. And such faith, not of our selves (Eph. 2. 8.) it is the gift of God. Well may we admit of Natural Theo­logie Rom. 1. 19, 20., but (as a grave judicious Writer) there's no Na­tural Christianity 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 Free-will] nor of the will of man, [by the prevalencie of a civill education] but of God Josh. 1. 12, 13.. And except a man be so born, by the speciall vertue and work of the Spirit, he can neither see nor enter into the Kingdom of God Joh. 3. 3, 5..

Wherefore secondly, if the case stand thus, recount, I beseech you, how neerly it concerns us to make this ingrafture and implantation sure. [...] (in the words of the Apostle) Examine your selves 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 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 easie matter to pretend to a [Page 6] communion with Christ, to a membership in his mystical body: but to prove it by grace for grace Joh. 1. 16., by a partici­pation of the Divine nature 2 Pet. 1. 4., by the indument of the New man Col. 3. 10., hic labor, 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, its an evidence against thee (notwithstanding all thy confidence) that thou hast not partaken of the root or of the fatnesse of the Olive-tree, but art hitherto Christ­lesse, by that Apostolick maxime, If any man have not the Spirit of Christ, he is none of his Rom. 8. 9.. And so (with Pauls Ephesians, while unconverted) destitute of Christ, and of hope together Eph. 2. 12..

Whereas (contrarily) if any through the Spirit doe mortifie the deeds of the body Rom. 8. 13., if they purifie them­selves even as Christ is pure 1 Joh 3. 3.; if they yield their mem­bers as instruments of righteousnesse unto God 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 priviledge to enter in through the gates into the City Rev. 22. 14.. Only,

In the last place, upon sence of this blessed ingrafture, great reason trees of righteousness should acknowledge the hand that planted them Is. 61. 3. cap. 43. 21., rejoyce in him that made them. That they enter into his gates with thanksgiving, and into his Courts with praise Ps. 100. 4.. For in this great work of Regeneration it is the Lord that hath made us, and not we our selves Ps. 100. 3.. It is the Father that hath planted us, and not we our selves. He is [...], the Husband­man; we onely [...], his husbandry 1 Cor. 3. 9., and shouldy. Joh. 15. 1. therefore shew forth the vertues the praises of him who hath called us to glory and vertue; 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 Psal. 115. 1.. If Plato could be thankfull for being a Grecian, not a [Page 7] Barbarian, an Athenian among Grecians, a Philosopher among Athenians: much rather should the faithfull for that they are born of God 1 Joh. 5. [...]., and made partakers of his Son 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. Rev. 3. 17. Nor could any thing difference them save his own discriminating grace, Sola gratia redemptos dis­cernit a perdi­tis. Aug. in En­chir.. Even so, Father, for so it seemed good in thy sight. Mat. 11. 26..

Secondly, and in the thoughts of his goodness towards them, he had respect to their disposal as well as ingraf­ture, tendred 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 choycest 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 Countreys to plant their gardens neer Well-springs of water, and to derive many rivulets upon the roots of the trees for their con­stant moystening and refreshing. 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, Ezek. 31. 3, 4.. As also unthankful Hierusalem to a Spreading Vine planted by great waters, that it might bring forth branches, and bear fruit. 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 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 ap­pertayning 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, 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 rejoyce the heart, Psal. 19. 8. And from the consolation of the Scriptures ariseth our hope, Rom. 15. 4. They are comforts in affli­ction, Psal. 119. 50. reliefs in temptation, Ps. 73. 16. 17. meanes of a spiritual thri­ving and fructifying in Gods garden. 1 Pet. 2. 2..

Much rather as they are seconded with those visible words Quid sunt aliud corpora­lia Sacramen­ta, quam quae­dam quasi verba visibilia? Aug., the seals of the righteousness of faith Rom 4. 11., those blessed cherishers and fosterers of Gods 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 annex't to his Counsel s) means of strong consolation to them that believe. ForHeb. 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 soveraign 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 con­vey'd 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 woulst have asked of him, and he would have given thee living water. 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 entred into the heart of man the things which God hath prepared for them that love him. Balaam in­deed had a kind of glympse 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 faiths ap­prehension, or upon personal experience, or with a cordial valuation; only by the vision of the Almighty, 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, Ejus dulce­dinem non cog­niscitis, quia minime degu­statis. Greg.. Psal. 34. 8. Tast 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! Psal. 31. 19.. How amiable are thy Tabernacles, O Lord of Hosts! Psal. 84. 1.. A day in thy Courts is better then a thousand, 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, 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 fulness of their external accommo­dations, [Page 10] in the height of their glory, and the exquisite­nesse of their delights, yet for lack of these rivers of wa­ter they are but a drie 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 Musick nor Vines among them, yet they had gods, 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 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 Heb. 11. 26.; the priviledges of a Jew, but dung to St. Paul Phil. 3. 8.; the Tents of Kedar but a prison to David Ps. 120. 5.; I had rather (saith he) be a door-keeper in the house of my God, then to dwell in the Tents of wickednesse Ps. 84. 10.. And accordingly the Emperour Theodosius rejoyced 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 tendred 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 Jud. 9. 8. &c., which being severally courted with the proffer of a King­dom, should I (saith the Olive-tree) leave my fatnesse? Should I (saith the Fig-tree) forsake my sweetnesse? 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 peerlesse priviledges 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 Heb. 3. 12.; Lord (saith Peter) to whom shall we go? Thou hast the [Page 11] words of eternal life John 6. 68.. I will dwell (saith David) in the house of the Lord for ever Psal. 23. 6. And, Let their money perish m In vit. Ga­leac. Caracc. with them (said that noble Marquesse of Vico) that esteem all the gold in the world worth one dayes society with Je­sus Christ and his holy Spirit.

Now in the sense of this blessed accommodation, what remaines but that we return those Rivers to their Ocean, Suae reddan­tur origini fluenta gratiae. Bern. and improve them to answerable Fruit? Who plants a Vineyard, and eats not of the fruit thereof 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 four-fold gradation.

1. Edit, He bringeth forth] is not meerly for recei­ving, but as well for yielding; not barely for taking in, but joyntly for giving forth; for the actus elicitus [be­lieving with the heart] and for the actus imperatus [con­fessing with the mouth. Rom. 10. 10.] For receving by Faith of Christ's fulness, and for disbursing by Love to Christ's glo­ry; that as out of the abundance of the heart the mouth speaketh Mat. 12. 34., so the sap of infused grace will soon finde vent for its own disclosure. In the place before alledged [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; [Page 12] 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 prophecieth 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 correspon­dencie to his gracious supplies) he may be filled with the fruits of righteousnesse, Phil. 1. 11. and fruitful in every good work Col. 1. 10.. Agreeably to that of our Saviour, He that abo­deth in me and I in him, the saine bringeth forth much fruit 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] righteousnesse. It is the end of our Saviours 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 crosse them all; God's patient expectation; Christ's death and passion; our marriage and implantation: These can never be answered with meer 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 Gods house, or an eating & drinking in Christ's presence, that can evidence our part in these. In the words of a holy Martyr John Huss., Ʋbi 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 fruitlesse under the leaves of profession, such fig-lesse Fig-trees doe but cumber the ground, and can look for nothing but the [Page 13] axe and the fire Arbor 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 woful issue, add to your leaves Fruit, to your faith Vertue 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 soules Jam. 1. 22.. De virtute loqui minimum est. Pers. The easi­est thing of an hundred to talk of Christianity, to dis­coursey Minut. Felix in Octav. 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 Bishop An­drewes 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 Righte­ousnesse,

1. Profert, non simulat; He vitally beares 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 Righteousnesse, profert, non cogi­tur; He acts not upon compulsion, but of a gracious [Page 14] promptnesse and inclination; takes not up duties as tiresome burthens, but loves and likes them as refreshing exercises. Indeed, Virtus nolentium nulla est, saith the Moralist; To doe good against thy will, is (in effect) to doe 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 hal'd 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, gentlenesse, goodnesse, faith, meeknesse, temperance; to crucifie the flesh with the affections and lusts Gal. 5. 24.; to do justly; to love mercy; to walk humbly with thy God 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 our selves? I answer, Upon due consi­deration, here is no Inconsistencie, no clashing of Titles at all. No prejudice to Gods Interest in affirming the fruit to be ours. It is Gods fruit, ratione praecepti, as in his word he requires it.

• Our fruit, ratione Officii, as we are bound to bear it.
• Gods fruit, efficienter, as he gives vertue to yield it.
• Our fruit, subjectivè,
  Ʋt totum in illo [libero ar­bitrio] sic to­tum ex illa, [gratia scili­cet divina.] Bern. de grat. & lib. arbit.
  and as he graciously imputes it.
• Gods 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 [Page 15] for righteousnesse to thee) except it be fructus tuus, truly thine; Thine, for personality, of thine own bearing; and thine, for correspondencie, of answerable kinde.

1. It imports a Personality [He brings forth his own fruit] relies not upon the vertues and fruits of others. Such a lazie dependence can be of no avail for the asse­curation of true happinesse. The just man (saith the Prophet) shall live by his own faith Hab. 2. 4.. And every man (saith the Apostle) shall bear his own burthen Gal. 6. 5.. Insomuch as though Noah [a Preacher of Righteousnesse 2 Pet. 2. 5.] Da­niel [a man greatly beloved Dan. 10. 19.] Job [so eminent in up­rightnesse and the fear of God Job 1. 1.] though these three men were alive upon the earth, they should deliver but their own souls by their righteousness Ezek. 14. 14.. Well may the goodm 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 Familie, seated under a Religious Pa­stor, of acquaintance with religious People; all this wil not serve to excuse thy barren profession. No, the righte­ousnesse of the righteous shall be upon him, and the wickednesse of the wicked shall be upon him Ezek. 18. 20.; and the righteous Judge give every man according to the fruit of his own doings Jer. 17. 10..

Presume not then, with those foolish Virgins, upon the oyl in others vessels Mat. 25. 8.: Think not (saith the Baptist) to say within your selves, We have Abraham to our Father 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 Isaacsons Chron. ad an. 1223.. Nam quae non fecimus ipsi, vix ea nostra voco 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 exemplifie them in your pra­ctise. For that's the first importment of [Fructum su­um] a personal fructification [He brings forth his own fruit.]

2. It imports a genuine correspondencie [his fruit] that is, secundum speciem suam, according to his kinde. That as the Earth was appointed to bring forth the Fruit-tree, yielding fruit after his kinde Gen. 1. 11.: So a good man, out of the good treasure of his heart, bringeth forth good things, saith our Saviour Mat. 12. 35.. And the wisedom that is from above, is full of mercy and good fruits.w Jam. 3. 17.

'Tis true, the choisest Saints upon Earth have their aylings, their failings. In many things we offend all Jam. 3. 2.. Not a just man upon Earth that doth good and sinneth not 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 De nat. & dignit. Divin. amoris cap. 6.. He is rather passive then active in the businesse of sin. He acknow­ledgeth to his grief peccatum inhabitans, the sin that dwelleth in him Rom. 7. 17. 24; but he cannot own the works there­of as his genuine and proper fruit Rom 7. 15. 17.. No, that's of ano­ther nature, Rom. 7. 25. [I my self (saith the Apostle) serve the Law of God] That's Repentance, and Mortification, and Newnesse of life, Rom. 6. That's vertue, and tem­perance, and patience, and godlinesse, and brotherly­kindnesse, 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 uprightnesse and integrity of his will and purpose, in his careful pursuances and daily endeavors after all goodnesse, and righteousnesse, 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 [Page 17] birth) is careful to bring forth the fruits of the Spirit.

Now the due consideration hereof, as it should hum­ble the holiest in the consciousnesse of whatsoever un­kindlike and unanswerable fruit, work them to a self­confusion for the surreptitious inordinancies of the Old Man, continue them in a stedfast reliance upon the righteousnesse 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 vertues and life of God, and would gain our consent to bring forth heterogeneous fruit Qui genitoris opera non facit, negat genus. Chrysol. Ser. 123. (lust of the eye al­ledging, 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 inclosed 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 Neh. 6. 11., Should such a man as I flee? No, the time past of my life may suffice me to have wrought the will of the Gentiles 1 Pet. 4. 3., to have brought forth la [...]ruscas, four grapes, those wilde 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, Serm. 1. in Nativ. Dom. Agnosce, O Christiane, dignitatem tuam, &c. Acknow­ledge, O Christian, thine own dignity, and being made partaker of the Divine Nature, return not into thy for­mer [Page 18] vilenesse 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 wayes of death Pro. 16. 25..) It therefore neerly concernes us to search and try our wayes Lam. 3. 40., and every man to prove his own work 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 expresse, or by derivation) what can it be deemed but either the fruit of an ignorant phanta­sie, or an arrogant superstitious vanity? And thy great­est diligence in bringing it forth, only [...] a laborious losse 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 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 ayme, not the sub­stance of the act that carries it with God. Non actibus, sed finibus pen­santur officia. Aug.) Such sinist­erly intended fruit is no better then the apples of Sodom, or the grapes of Gomorrah, or the fruit of degenerate Is­rael [fruit unto himself, 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 Masters 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 [Page 19] 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 controversie) and as ne­ver to give over the care of well-doing; so to fasten upon it while it is called to day 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 burthens, the burthen of sin and sick­nesse) 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 gracelesse for the present; and thoughts of what they will be regardlesse of what they should be. 'Tis true, the mercies of God are great, and to be admi­red; but his judgments are just, and to be feared. And though true repentance be never too late, yet late repentance is seldom true In morte toe­nitentia est se­ra & coacta, ideo (que) raro ve­ra, seria & sincera. Corn. a Lap. in Luc. 12..

The Crab in the Fable, having wounded the Ser­pent to death, in recompence 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. Woful is the cae of those procra­stinating [Page 20] 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? 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 delayes? Why should I boast my self of to morrow, not knowing what a day may bring forth 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 your selves should take what I chance to leave 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 Rev. 1. 8., the first & the last 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 three-fold expression.

1. In his Season] that is, in due place and order, upon requisite and proper Antecedents. The non-observation [Page 21] 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 shew 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 over-hasty for hope of speed; good in themselves, but (as Hushai of Achita­phel's counsel 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.) inabled to bear all manner of fruit, and to yield their fruit every moneth. As

• In the moneth of Abundance, compassionate benefi­cence.
• In the moneth of Poverty, submissive contentation.
• In the moneth of Health, industrious cheerfulness.
• In the moneth of Sickness, religious patience.
• In the moneth of Honour, the fruit of noble At­chievments.
• In the moneth of Dishonour, the fruit of a meek spirit.
• In the day of Prosperity, thankfully rejoycing.
• In the day of Adversity, wisely considering.
  Eccl. 7. 16.

Insomuch as a right-bred Christian can alledge no [Page 22] 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 fare with him, it is his season to fructifie; 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 2 Kin. 5. 26.? Should I weep (said the Jew) in the fifth moneth Zec. 7. 3.? that is, in which the Temple was finished. In Samuel's absence no season for Saul to of­fer sacrifice 1 Sam. 13. 12, 13.: While David was over-powered, no season for Joab to be charged with delinquencie 2 Sam. 3. 13.. Till the wine was gone out, no season for Nabal to be reminded of his folly 1 Sam. 25. 37.. To every thing there is a season, saith the Preacher, Eccl. 3. 1. And great diffe­rence (say our Criticks) between [...] and [...], Time and Season. [...], Opportunity is the flower of time; and a well-chosen season the greatest advantage of any action Bishop Hall in his Con­templ. lib. 21. on Haman, &c..

• Like the golden Scepter held forth to Qu. Esther
  Esth. 5. 2.
  .
• Like one days Sun-shine in catching weather
  John 5. 4.
  .
• Like those troubled waters to the neerest expe­ctant d, and
• Like the valley of Achor for a door of hope
  Hos. 2. 15.
  .

The more to be lamented is the carelesness 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 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 [Page 23] of his goodnesse, or in the rod of his displea­sure, but in those golden opportunities, in that price which he puts into mens hands; and yet deest 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 Jewes) they care not to know [...] Luke 12. 56., regard not the of­ferture of seasonable hints for the exercise of Christi­an vertue, and the furthering of their accompts with God. And hence it comes to passe, that as Ahab lost himself by letting Benhadad go out of his hands 1 Kin. 20. 42., as Felix was most unhappy in putting off Paul to another time Acts 24. 25.: So by reason of this non-advertency, this re­gardlesness of time and judgment, the misery of man is great upon him 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 wisedom and care in our several capacities, for the glory of God, for the behoof of our souls, to beautifie 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 rejoycing, for appearing in the cause of God.

Or a season for brotherly-kindnesse, 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 fatherlesse and widow, to consider the poor and needy. O the preciousnesse of such sea­sons, the happinesse of such souls as have grace to use them! For although in their natural account [Page 24] 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 Pro. 25. 11.. [Like apples of gold] such is the preciousnesse, [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 soyl of your Nativity, that ye might go to a City of habitation 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 wonted consultations in order to some thankful return? To say among your selves 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 Job 22. 2.? The earth is the Lords, and the sulnesse thereof Psal 24. 1.. Every beast of the forrest is his, and the cattel upon a thousand hills Psal. 50. 10.. My goodness (saith David) extends not to thee Psal. 16. 2.. Or (as the vul­gar Translation hath it) Bonorum meorum non eges. [Page 25] Thou hast no need of my goods. True, Non eget quo­ad potentiam suam (as Salvian speaks 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 Mat. 25. 40.. O steep your thoughts in the remembrance of Gods dig­nations; embrace this Season for the contrivance of some charitable benefaction. Let neither Mirth nor Fulnesse 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 thansgivings unto God 2 Cor. 9. 12..

To conclude in few words (for it might savour of some jealousie 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 doe worthily in Ephratah, to be famous in Bethlehem Ruth 4. 11.. And let us all be exhorted (of whatsoever denomina­tion) to walk in wisedom with a holy vigilancie 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.