THE AXE LAID TO THE ROOT OF THE TREES.

BY BE�JAMI� KEACH

And now also the axe is laid to the root of the trees, every tree therefore that briiK/elJi vol

forth good fniit, is hetvn down and cast into the jire. — Matt. iii. 10.

In speaking to this symbolical te.xt, I shall,

1. Open the scope and coherence thereof.

2. Explain the parts ami terms therein contained.

3. I shall observe one or two points of doctrine therefrom.

4. Improve the whole by way of application.

First, From the scope and coherence of the place, it is evident, that John The scope of

Baptist endeavours to take off the Jews, particularly the Pharisees and Saddu- opened.

cees, from the external and legal covenant God made with Abraham and his

fleshly-seed, or offspring. See verse 7. " But when he saw many of the Pharisees and

Sadducees come to his baptism, he said unto them, generation of vipers, who hath

warned you to flee from the wrath to come !''

Historians tells us, That there were three more eminent religious sects amongst the

Jews, the tirst were called Essenes, of whom we do not read in the holy scripture ; their main

doctrine �\'as fate ; they (say our annotators) ascribed all things to it. Secondly, the Sad-

ducees were directly opposite to the Essenes, they ascribed nothing to fate, but asserted

the Uberty and power of man's will, in the largest sense, or in the most extravagant height ;

they denied the immortality of the soul of man, the resurrection, angels, &c., all which

the Pharisees owned. See Act. xxiii. 8.

Thirdly, T'he Phai'isees, who were outwardly a very zealous sort of people ; and,

though they were tainted with that false opinion of tke freedom of man's will to

do good, yet they ascribed much to the providence and grace tif God ; they were inter-

preters of the law, and separated themselves from others ; they spent much time in fasting

and prayer. 1. They held, nevertheless, a righteousness by the works of the law, by

which they thought they were justified aud accepted of God, " And so stumbled at that

stumbling-stone," Rom. ix. 32. 2. They gave a very corrupt interpretation of the law. o.

They held many unwritten traditions of equal force with the law of Gud ; by which means,

they made void the commandments of God. 4. They were a mere hypocritical sort of

men in Uieir practices, being very strict aud zealous for the smaller matters of the law,

and neglected the weightier things tliereof.

Whether these Pharisees and Sadducees came with an intention to be baptized, or unly

out of curiosity, is hard to be resolved, since it is said, " They rejected the counsel of

God against themselves, being not baptized by John," Luke vii. 30.

John, however, sharply treats them both, calling them " a generation of vipers," a sort

of serpents ; of whom it is said, they make way into the world through the bowels of their

dam. It may be upon this account, he gave them that name, or so called them, who

tiiought through the bowels (as I may so say of their ancestors) or being the seed of Abra-

ham, or the offspring of godly progenitors, to cume to heaven ; " who hath warned you to

flee from the wrath to come ? What is the reason that you come to my baptism ? Whereas

some of you think there is no resurrection, no heaven, no liell, no angels, no spirits ; or,

you, who think you are so righteous, as you need no repentance, and so need fear no wrath

to come. From whence comes this to pass, that you seem to fear, or to be afraid of future

wrath, and the vengeance of an angry God ? " Bring forth therefore fruits meet for repent-

ance," ver. 8.

come now, and put yourselves among the crowd of poor sinners, and godly penitent

persons; repent of your false doctrines you have taught; repent of the corrupt and wicked

notions and opinions you hold, and of tlie vain and hypocritical lives you have led, and

think not that a bare profession of this will do neither ; fur you must bring forth fruits of

true repentance, fi-uits of true holiness, from a tliorough ciiange of heart that must be

wrought in you.

_ But, (as if he should say) I know your thoughts, I have heard what a belief you are of.

1 on think you are in covenant with God. and so are federally holy, and in a saved aud safe

cimdition, because you have Abraham to your father. You conclude, that the covenant God

niaile with Abraham, and his natural or fleshly seed, was tlie covenant of grace; and so

the promise is sure to you : aud therefore, he adds, ver. 7, " Aud think not to s.iy within

36 TflK. AXE I.AIT> TO TUE TIOOT OF THE TKEK. [eOOK I.

yourselves, We liave Abraham to our Father : for I say uuto you, that God is able of these

stones to raise up children to Abraham."

You promise good to yourselves, because you are the natural offspring of believing

Abraham, you rest upon your descent from him. The very same plea we find they made

to our blessed Saviour, Job viii. 33, "We be Abraham's seed, and were never in bondage

to any man. How sayest thou, ye shall be made iree ?"' We were never under the bon-

dage of sin, as others are ; that covenant made with Abraham being the covenant of grace,

we are thereby set at liberty, and no man shall by his doctrine make us believe the con-

trary. We are a free people, in respect of our souls and spiritual privileges, (for they could

not mean otherwise, because they had often been in bondage to men, in respect of external

liberty and freedom : first to Pharaoh king of Egypt, and then to �ebuchadnezzar, and

now were so in bondage under the Romans). I know (saith our Saviour) that ye are

Abraham's seed, (John viii. 37 ;) according to the flesh, they were his ofi:spring ; but that

was no spiritual advantage to them ; tliough it did give them right to legal privileges and

ordinances under the law, yet it signified notliing now, it would not profit them under the

gospel dispensation, they must be the spiritual seed of Abraham, and do the works of

Abraham, and walk in his steps ; which they did not ; and therefore the Lord Jesus told

them, " Ye are of yom- father the devU, and the lusts of you father you will do."

John Baptist intimates the same thing, when he called them a generation of vipers ;

though they entitled themselves to the covenant of grace, (like as some do now a-days) upon

that, in Gen. xvii., extended to Abraham's seed, as well as to himself, and concluded, they

were members of God's church, then on earth, and could not therefore be denied any pri-

vilege, or ordinance, that of light belonged to covenant children. But this gi-eat prophet

knew how blind and deceived they were, not understanding that there were two covenants

made with Abraham ; and also a two-fold seed (viz.), a natural, and a spiritual seed: they

thought that promise of God, made with Abraham, must be made of none effect, if they

should not be owned or allowed to be the seed of Abraham. But, (saith the Baptist) God

is able of these stones, to raise fcp children to Abraham. If he should turn stones into men

and women, who have Abraham's faith, they would be certainly the true seed of Abraham,

and not such as they were, though they naturally proceeded from his loins, according to

the flesh ; or, God could of the Gentiles raise up children to Abraham, and so make good

his promise to liim, who said, " In thy seed shall aU the nations of the earth be blessed,''

Gen. xii. 3.

And now farther to convince them, and so to take away, for ever, all their hope and

pretences of right to gospel-ordinances, and church-membership, by vu-tue of the covenant

made with Abraham ; or, from the consideration of their being his natural or fleshly seed,

be in the words I first read to you, says, " and now also the axe is laid to the root of the

trees, therefore every tree which bringeth forth not good fruit, is hewn down and cast in-

to the fire," ver. 10.

�ow, this now refers to time in this place, sometimes it refers to the matter, or occasion

What is of what is spoken. " �ow the axe is laid to the root of the trees ;" this is cer-

axe^being"" ^^^^' ^^^ ^^® ^^^ ^°^ '''^ '^°^^' °'" ""^"-^ *^'^* '''™® ^" ^^^^^' '¦'^ '^"^ ^'^^^

*° "'^ '"^°*-

(now) laid, We cannot understand what the Holy Ghost intends hereby, unless we observe,

'^' and well consider, the scope and coherence of the text, which does clearly un-

fold the whole drift and purport of the Baptist. He shewed them before in the context,

that their plea to gospel bajitism, was not good nor pleadable, i. e., " We are Abraham's

seed ;" they might object and say,

Obj. All the seed of Abraham were taken into covenant with God, and all that sprang

from liis loins were members of the visible church ; and had right to the external rites, or-

dinances, and privileges thereof.

Ans. This John Baptist seems to grant, i. e., that it was so from Abraham's time un-

til these days, or under the law or old covenant-dispensation ; they had, he denies not, a

right to Jewish church-membership and legal ordinances : but what of that, " now tlie

axe is laid to the root of the trees ;" that is, as Abraham was the root, or common cove-

nanting-fatber, as concerning the flesh, out of which root, all the Jews, his natm-al off-

spring, sprang ; and, upon which foundation, they and their natural church-state was founded :

yet, now the axe is laid to this root, i. e., to this covenant, i. e., the legal, or external

covenant made with Abraham ; and down must the building fall, when the foundation is

removed ; ttown goes the trees, when the root (out of which they grew) is cut down. So

nuch as to the scope and coherence of words.

Secondly, I shall explain the lernip and parts of the text :

SE1;M. VI.] THK, AXK LAID To THF. HOOT OF TltK Tlil-E. 37

1. Show farther what is meaut bj' the root.

2. What is intended by the trees.

3. What is meaut by the axe.

4. Wliat by laying the axe to tlie root of the trees, and by cutting down.

5. What by the tire, and casting into the fii-e.

First, by the root is meant, tliat which bears up the branches, and on which '^'^^^ ^'^™'

the trees and branches stand and grow ; and it is from lience, from this allusion, opened,

the Baptists makes use of these words and expressions. .i\pw the root, whereof he speaks

(as I conceive) was that covenaut God made with Abraham, and his natural seed, or otf-

spring; which covenant did in a mystical sense, as clearly bear up the national What is

church of Israel, and all the trees, i. e., members or branches thereof, as com- the*rootf

mon natural root doth the tree, or trees that grow out of it.

2. And as by root may be meant that covenant made with Abraham, and his natural

seed, as such (from whence the national policy, and church of the Jews, sprang, and was

borne up, and from wheuce it grew and was to abide) until the gospel dispensation came in,

and was established ; so also by the root may be intended the foundation of all their hopes,

confidence, and outward privileges ; for that they (I mean the natural offspriug of Abra-

ham), had great confidence in the flesh, by means of that legal or external ministration they

were under, cannot be denied, and had many outward rights and privileges also, above all

people then in the world ; and if so (I mean if this be granted, which I am sure cannot

be denied), then it follows there was some root, ground, or foundation, which they had,

and upon which they built, and laid claim to those outward ecclesiastical and civil rights

and privileges ; and that the ground, root, or foundation of all this, was that covenant God

made with Abraham and his natural seed, is apparent to all who are not wiUingly blind.

For before those covenant transactions with &.braham, we read not that the people., from

whom Abraham sprang, had any such rights or privileges granted to them, and what out-

ward privileges God promised them afterwards by Moses, it is signified in divers places to

be upon the account of the covenant made with Abraham, &c. And according to the exact

time, told by the Lord to Abraham, God brought his natural seed out of the land of

Egypt.

This, from the scope and coherence of the words therefore, I must affii-m, is prima-

rily, and chiefly intended by the root of the trees in this place : but,

Thirdly, by wot, in a more remote sense, may be meant the state and standing of every

ungodly, unbelieving, and impenitent person ; let their hopes, expectation, and confidence, be

what it will ; if he be not a good tree, a believing and true penitent person, his root, or

foundation on which he builds, let it be what it will, cannot secure him, for down he must

go with all his vain hopes, works, expectation, and confidence whatsoever with him, for

" now is the axe laid to the root of the trees."

Secondly, by trees are meant men and women, but chiefly the seed of the stock what is

of Abraham, according to the flesli ; of whom the national church of the Jews tries!' ^^

was made up, and did consist ; as also, all wicked and unbelieving persons

whatsoever, who embrace not the ofi'ers of grace in the gospel, or believe not in Jesus

Christ. For, as the Church of God is compared to a good tree, and godly men in particular,

are called good trees, so is the adulterated church of the Jews compared to an evil tree ;

and wicked and ungodly persons, called, " Evil and corrupt trees," Matt. vii. 1". Yet

it might be here noted, that they are in tliis place compared to fruit trees, though to such

that bring not forth good frait, as (by the Prophet) the Jewish church is compared to a

vine, and an oUve tree, though she brought forth sour grapes, Isa. v. 1, 2, 4.

Thirdly, as to the axe, we all know an axe is that instrument used by men to cut down

trees, at the pleasure, or for the profit of the owner thereof; by the axe here, may be in-

tended divers things, by which God may be said to cut down impenitent sinners, or un-

fruitful churches, or bodies and souls of men. For cutting down may refer,

1. To the souls of men, &c.

2. To their outward rights and privileges.

3. To their bodies and souls both.

4. To their external, fleshly and corrupt church-state.

First, to the souls of sinners, which is done by an act of God's justice, when what is

he cuts off, from profiting by the means of grace, giving them up to unbelief "^^i"''''^

and hardness of heart : and thus he in judgment dealt with the Jews, by <Jowu the

giving them up to blindness of mind, when they have ears, and hear not ; '"'""

eyes, and sec not ; hearts, and understand not ; God utterly leaving them to a

38 THE AXE LAID TO THE BOOT OF THE TRKES. [bOOK I.

seared conscience, or gives them up to their own heart's lusts, and to walk in their own

counsel. Then they, in respect of their souls, may be said to be cut down in wrath for

ever.

2. Or, when he takes away the kingdom of God from them, i. e., the dispensation

of the gospel. " Therefore shall the kingdom of heaven be taken from you, and given to

another people," &c. Matt. xxi. 43.

Secondly, it may refer to the cutting down their religious and civil rights and privi-

leges.

1. When God takes away all the external and spiritual immunities, blessmgs, and favours,

a people once enjoyed.

�o gospel more preached to them, no ministers to preach it, the hedge of protection

and preservation plucked up, and ravenous beasts let in to devour them ; like as God

threatened the national church of Israel, Isa. v. The sun to shine upon them no more,

nor the clouds to rain upon them. This is a dismal cutting down.

Thirdly, their bodies left to be destroyed by merciless enemies, or cut down by

famine, sword, or pestilence, as this very people were dealt with, when God brought

the Romans upon them, and their souls cut off for their final unbelief and impenitency.

Also,

Fourthly, It may refer to the cutting down of their church-state, sacrifices, priest-

hood, sabbaths, temple, and all taken away and overthrown ; and another people, another

seed, and more spiritual church, constituted and established in the room thereof And thus

God dealt with this people, ». e., the church of the Jews they were broken off, or cut down,

and the Gentiles were grafted in, as the apostle shows at large, Rom. xi.

The axe, by which they are cut down, may be.

What i» First, the dispensation of God's providence, or time. Time is pictured with a

by the scythe ; but then man is compared to grass, but it may be pictured with an axe,

'^^^ since men are compared to trees ; a scythe is no fit instrument to cut down trees.

Men, as you have heard, are here compared to trees, and when once the time set for the

Jewisli church to stand, or abide in the world, was expired, time, or the dispensation of

God's providence, like an axe, cut it down for ever ; and so will the prefixed time ap-

pointed by the Lord, when it is come, even cut down at the root, the bloody idolatrous

church of Rome ; when the beast, forty-two months are expired, down she shall go with ven-

geance, and unless time lays the axe at her root, and at the root of all other corrupt

churches, there will be no cutting them down, nor will there be any then able to

save her or them. The standing of all human and ecclesiastical states and constitutions, are

determined by the Almighty, who works all things according to the counsel of his own

will.

2. The axe also may refer to the gospel : the word of God is an axe to hew and square

some persons for God's spiritual building, and to cut down others also, as trees that are

rotten, and bear no good fruit ; "Therefore (saith the Lord) I have hewn them by the

prophets ; and what follows, mark it, " I have slain them by the words of my mouth," Hos.

vi. 5. The word of God either kills or cures ; it is either a savour of life unto life, or the

savour of death unto death, 2 Cor. ii. 16. Like as sweet-meats are to some pleasant and

comfortable, and to others pernicious and deadly.

The abuse of gospel grace cut the Jews down, and so it will all others who slight and

contemn it ; the word either softens or hardens, like as the sun, which shining on the wax,

it softens that ; but shining on the clay, it hardens that. When the word comes in judg-

ment, tlien it is like an axe in the hand of God's justice. I find one learned man speaking

tiius on tliis place, viz., the Word of God, which is a spiritual axe, cutteth down spirit-

ually wicked men, and hypocrites, like rotten and barren trees. This is it, which is else-

where meant by plucking up, destroying, hardening, &c. Some, (saith he) expound this,

not of spiritual judgments, tlireatened in his word against impenitent sinners, but of the

power of the Romans, which were the instruments of God, to destroy utterly the unfaith-

ful and wicked generation of the Jews. The former is (saith he) the best exposition, but I

conceive it may refer to both.

3. The axe may refer to men, whom God makes use of, as instruments in

cutting his hand, to cut down and destroy a wicked and God-provoking people :

'e°fe"to'"^ hence wicked rulers and kings, whom God raises up as instruments in his hand,

judgment. to chastise and cut down a rebellious people, are called " his sword, and the rod

of his wrath and indignation." Psal. xvii. 14. "Arise, Lord, disappoint him, cast him

down, deliver uiy soul from the wicked, which is thy sword." And Urns the Assyrians

SEAM. VI.] THE AXE LAID TO TUE EOOT OF TUE TEEES. S'J

were an axe in God's hand, to use, as he pleased, and the Romans afterwards, to the

Jews likewise.

Jloreover, God's Israel is called his axe " Thou art my battle-axe and weapons of war ;

¦with thee I will break in piece? the nations, and with thee will I destroy kingdoms." God's

people, in the last days, which are now very near, shall be his axe, by whom, as instru-

ments in his baud, be wUl destroy Babylon, Jer. li. 20, 24. " And I will render unto

Babylon, &c., all the evil they have done to Sion, in your sight, saith the Lord. Reward

her as she hath rewarded you, double to her double," Rev. xviii. 0. Give her blood to

drink, for she is worthy. " The stone cut out of the mountains without hands, shall break

to pieces all the powers of the earth, that oppose Christ's kingdom, or that stand iu the

way of its establishment," Dan. iii. oi, 44.

4. By the axe, may in general be meant God's wrath ; however it is, or may I}'^ ^^^r^i7

_ J 1 1-11 , 1 II 1 mean Godi

be executed, or upon whom, wrath will sooner, or later, cut down all the un- wrath,

godly, both false churches, and tyrannical powers of the earth, and all who The axe laid

continue in unbelief and in rebellion against God. at the root

The laying the axe to the root, discovers the final fall and ruin of sinners, ^ali ""cuuing

whether considered as a church, or as particular persons ; dig up, or cut down ''<""' "^ *""¦

the root, and down falls the body, and all the branches of the tree.

Fifthly, and lastly, " therefore every tree that bringeth not forth good fruit, shall be

hewn down and cast into the fire." �ow he draws a necessary inference and conclusion

from the premises.

Every tree, that is, every man and woman, or every corrupt church, be they who they

will, either Jew or Gentile, Babylonian or Christian ; if not plants of God's planting, if

not fruitful to God, if they answer not his design and end, if they bring not forth good

fruit, they shall be hewn down and cast into the fire of external and eternal wrath. A fire,

saith the Lord, is kindled in my auger, and it shall burn to the lowest hell. Wrath seizes,

and shall seize on them here ; but at last they shall be cast into hell-fire, " where the

worm dies not, and the fire is not quenched," Mark ix. 46.

1. The words being thus opened and explained, I shall take notice of two points of

doctrine.

' 1. Doct. �ow the dispensation is changed. To be of the natural root, or of the nation-

al church of the Jews, or the seed of Abraham, according to the flesli, as such, is no ground

of church-membership; or it is no argument for such to be admitted into the gospel church,

or to gospel baptism.

2. Doct. �ow in the times of the Gospel, God is, and will be, severe "with all ungodly,

uubeUeving, and impenitent sinners ; he strikes at their root, at the root of all their hopes,

false faith, or fleshly confidence whatsoever.

These propositions I shall not prosecute now, but shall make some brief use of what

I have said.

1. Caution. Take heed on what you build your hopes of justification and salvation,

what is that which beai-s up your spirits : for if you are trees that grow not out of the true

root, Jesus Christ, and the covenant of grace ; if you have not union with the Lord Jesus,

or are not built on that foundation, or corner-stone, God hath laid in Sion, down you fall ;

for " now the axe is laid to the root of the trees."

2. Enquiry. Is not morality, a civil and honest life, doing to all as you would be done

unto, the ground or foundation of your hopes ? Do you build upon this ? If it be so,

tremble : remember Christ saith, " Except a man be born again, he cannot see the king-

dom of God," John iii. 3.

If you have no other ground of hope, but from your own moral righteousness, when

death comes wiih his axe, down you will go, and be cast into the fire.

3. Consider, all you profane and ungodly ones, what is that which bears your hopes

up, what do you buUd upon ; is it not on the mere mercy of God, or death of Christ ? God

(say you) is gracious, slow to anger, and we therefore have hopes, and do trust to that :

Christ died for sinners, &c. You say right, God is merciful ; but what then ? Will yuu

tlierefore presumptuously go on in ungodly and wicked courses ? Oh ! know he is just as

well as " gracious, and will in no wise clear the guilty," Exod. xxxiv. 7. " Except ye re-

pent therefore, ye shall all likewise perish," Luke xiii. 3, 5. Shall the goodness of Goil,

which shuuld lead you to repentance, be thus evilly improved ; i. e., to strengthen your

hands, and encourage you to sin against him, and provoke him ? It is, I fear, with you as

Solomon speaks, " Because sentence against an evil work is not executed speedily, there-

fore the hearts of the sons of men are fully s«t iu them to do wickedly," Eccies. viii. 11.

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