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 publick festival / by Isaac Craven ... Craven, Isaac, d. 1660. 1658 Approx. 66 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2014-11 (EEBO-TCP Phase 2). A34946 Wing C6862 ESTC R7152 13097328 ocm 13097328 97379

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Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A34946) Transcribed from: (Early English Books Online ; image set 97379) Images scanned from microfilm: (Early English books, 1641-1700 ; 413:5) 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 publick festival / by Isaac Craven ... Craven, Isaac, d. 1660. [6], 25 p. Printed for J. Rothwell ..., London : 1658. Reproduction of original in Bodleian Library. Marginal notes.

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eng Christian life -- Sermons. Sermons, English -- 17th century. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2013-07 Assigned for keying and markup 2013-08 Keyed and coded from ProQuest page images 2013-12 Sampled and proofread 2013-12 Text and markup reviewed and edited 2014-03 Batch review (QC) and XML conversion

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 publick FESTIVAL. BY ISAAC CRAVEN, Miniſter of the Goſpel at Aſton in Hertfordſhire.

Cant. 4. 13. Thy Plants are an Orchard of Pomegranats with pleaſant fruits.

LONDON, Printed for J. Rothwell at the Fountain in Cheapſide. 1658.

TO MY Honoured Friends and Countreymen of Hertfordſhire, inhabiting or ſojourning in the City of LONDON. More particularly, TO THE RIGHT WORSHIPFULL 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 Countrie, a civil reſpect to your Ʋnanimous conſent, may ſuffice to juſtifie the readineſs of my complyance 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 Ʋſe by Your care to practice it. I confeſſe 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 publick view. Howbeit, to compleat my reſpects to thoſe who imploy'd me, I have ſo far prevail'd againſt all reluctancies, as to gratifie Your deſires, though to my own diſſatisfaction. Beſeeching the Almighty to bleſſe the expence of that hour with ſucceſſe 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 Countrie-men) having met with ſo fair an opportunity, give me leave to remember You that this Your earthly Countrie can contribute nothing of it ſelf to the illuſtration of Your perſons, Niſi per te fulſeris quid tibi lux patriae praeter tenebras allatura eſt? Petrarch. but waits to receive ſome rayes of ſplendour from the reflections of your own worth. Be it therefore Your holy ambition ſo to excell in vertue and goodneſſe, that as it was anciently foretold what ſhould be ſaid of Rahab and Babylon, Pſal. 87. 4. &c. [This man was born there,] ſo it may reflect with honour upon the places of Your firſt breathing, that this and that faithfull 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 it ſelf is but the place of Your exile Quid aliud terra quàm Exilium? Calv. . Heaven onely deſerves to be eſteemed Your Countrie Patriam noſtram Paradiſum computamus. Cypr. . Let Your converſation therefore be in Heaven. And that You may ſpeed in Your motions thither, ſave Your ſelves from this untoward generation Acts 2. 40.; Buy the truth, and ſell it not Pro. 23. 23; Maintain good works for neceſſary uſes Tit. 3. 14.; Follow after the things which make for peace, and wherewith Ye may edifie one another Rom. 14. 19..

To forbear any larger prefacing, and to give You a ſummarie 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 vertue, and if there be any praiſe, think of theſe things.] And accept the poor endeavours of

Your humble and faithfull 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 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 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 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, [ 〈 in non-Latin alphabet 〉 . bleſſed] to intitle the whole Pſalm 〈 in non-Latin alphabet 〉 , 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 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, 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 non-Latin alphabet 〉 (in the words of the Apoſtle) Examine your ſelves whether ye be in the ſaith. And having ſo done, over with it again, 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 , the Husbandman; we onely 〈 in non-Latin alphabet 〉 , 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 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, 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. 〈 in non-Latin alphabet 〉 .. 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 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.

He bringeth forth His fruit Bringeth forth fruit In his Seaſon.

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; 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 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 〈 in non-Latin alphabet 〉 , which had almoſt deceived men; nor like Pygmalion's Statue, on which himſelf became enamoured; but the genuine and unfeigned products of ſanctifying grace; 〈 in non-Latin alphabet 〉 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 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 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 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 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 〈 in non-Latin alphabet 〉 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 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.) 〈 in non-Latin alphabet 〉 . 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 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 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 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 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , Time and Seaſon. 〈 in non-Latin alphabet 〉 , 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 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 〈 in non-Latin alphabet 〉 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 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. 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.

FINIS.