Heauens Ioy, for a Sin­ners Repentance.

AS skilfull Phisicions re­paire to those places, where many are sicke and diseased, and the sicke to such Phisici­ons: So, our blessed Sauiour, the [Page 2] great Phisicion of soule and body, resorted to those places, where peo­ple were diseased in body, or distres­sed in soule, and to him did such di­stressed ones resort.

Chrysolog. ser. 168.Now the Pharises, non minùs in­uidi quàm superbi, being a proud and enuious generation, murmured en­uiously, and said proudly, This man receiueth Sinners, and eateth and drinketh with them. Hereupon our Sauiour percutit, Caietan. consolatur, prouocat, checks the proud Pharises, comforts the humble Publicans, and stirres vp euery sinner to repentance. And, that he may hunt the Pharises out of these thickets of pride and enuy, he deliuers three parables, that the same be as a threefold cord, not easily broken. The first is, of a man that hath lost a sheepe, and goes carefully after it. The second, of a woman that hath lost a groat, and seekes dili­gently for it. The third, of a father that ioyfully receiues his lost Sonne. These actions in those persons the [Page 3] Pharises cannot dislike, Now thus stands the case, These sinners are the lost sheepe, the lost groat, the lost Sonne. Why then should the Pha­rises murmur at this gracious act of Christ,Luke 19.10. who came to seeke & saue that which was lost? Yea, why should they not rather reioyce, as heauen doth? For behold, there is ioy in heauen for one sinner that repenteth, more then for ninetie and nine iust persons, that need no repentance.

In which words, may it please you to obserue, 1. Quis, who it is that speaketh, in these words, I say vnto you. 2. Quomodo, the manner of his speech, and it is in a Parable, whereof this word likewise is the word of ap­plication.

3. Quid, the matter of his speech, and it is this, There shall be ioy in hea­uen for, &c.

And in that we will consider, first, who reioyceth, secondly, for whom the ioy is.

The first of these is deliuered in [Page 4] these generall words, There shall bee ioy in heauen.

The second in the words follow­ing, for one sinner that repenteth, &c.

Wherein wee haue a comparison of persons, and their different con­dition.

The com­parison of persons in respect of

• 1. quantity, one, opposed to ninety and nine.
• 2. quality, A sinner that repents, to them that need no repentance.

Their different condition; There shall be more ioy for that one, then for those ninetie and nine.

So that here the Person which speakes, may challenge our attention: It is the Sonne of God.

The manner of his speech is wor­thy our consideration; It is the ope­ning of that which was locked vp in a parable.

The matter of his speech yeeldes great consolation; for it acquaints vs with the ioy of heauen, for a sinners conuersion.

I say vnto you.

THese words may be opposed to the words of the proud Pharises,The first gene­rall point. as a corrosiue, to eate out their censo­rious humour. They sayd, This man receiueth sinners: therefore saith our Sauiour, I say vnto you: as if he should say, that which you, say sauours of earth, of enuy; that which I doe, is an act of charity, and hath the appro­bation of heauen.

They may bee also a cordiall to comfort the heart of an humble pe­nitent.

The troubled conscience will bee ready to say with the Prodigall Son, My case is wofull, I haue sinned a­gainst heauen, euen against God, and his holy Angels: but heare what Christ saith, Repent, and heauen shall be pacified, God and his holy An­gels shall reioyce for thee.

They may likewise bee a Preface, to stirre vp our attention. Here is our Pythagoras, and his Dico vobis, I [Page 6] say vnto you, must rowze vp our spi­rits, and raise vp our attention to what he speakes:Iohn 7.46. for neuer man spake like this man.

When our Sauiour said to Simon the Tanner,Luke 7.40. as we read in the seuenth of Luke, Simon, I haue somewhat to say to thee: Simon answered, Master, say on: So should wee (when Christ doth thus preface his speeches) long to heare what hee will say, expect from him some remarkeable matter, and say with Samuel, 1. Sam. 3.10. Speake, Lord: for thy seruant heareth thee. Yea, wee should so heare, that with the blessed Virgin,Luke 2.52. wee lay vp all his sayings in our hearts.

Second gene­rall point.NOw the quomodo: the manner of his speech will be a further mo­tiue to this purpose: where vnder the leaues of Metaphors,Sub literis quasi sub foliis, &c. Chrysost. in Phil. hom. 4. there lyes hid much singular fruit of comfort. If in a great company one amongst the rest bee vailed, euery ones eye will be vpon him, with neglect of [Page 7] the rest, who are not so. So when our Sauiour doth thus (as it were) vayle his speeches with parables, it should draw our eares to attention, and our hearts to consideration of that which is spoken: for sic loquitur, Basil in Psal. 4 [...]. vt auditorem excitet.

These parables are like a medi­cine, and this word likewise, (as I said) like the application of the me­dicine. Pliny writes,Plin. Lib. 24. that Democritus a famous Phisicion, hauing one Con­sidia a noble Matron to his patient, because her weakenesse could not brooke any Phisicke in the species, gaue her the milke of Goates, which he caused to feed vpon Masticke: so doth this gracious Phisicion of the soule, our blessed Sauiour: Condul­cet sermonem, saith Chrysostome, Chrysost. in Rom. 6. hee doth so confect, and compose his heauenly medicines, that they may minister grace to euery penitent pa­tient.

This was Salomons course, beeing King and Preacher of Ierusalem; as [Page 8] it is in the twelfth of Ecclesiastes, He prepared many Parables: Eccles. 12.9. and it fol­loweth there immediately, The words of the wise are like goads, and nayles, fastened by the Master of the assemblies. And surely, Parables and similitudes haue much life in them; they haue a maruailous piercing and fastening property; a piercing of the intellectuall faculty, like goads, and a fastening in the memory, like nayles. They pierce the vnderstand­ing: forasmuch as ordinarily, nihil in intellectu, quod non prius fuerat in sensu, the senses are the soules win­dowes, to conuey in the light of knowledge. Therefore it pleaseth God to teach vs heauenly things by earthly.Chrysost. quo su­pra. And as nurses speake to the Infant, in the Infants language: so hath the Lord guided the tongues and pennes of his sacred Orators and Secretaries, that they should speake to vs, not so as he could ina­ble them, but so as we might he able to vnderstand them.

Againe, Parables are very power­full to worke vpon the Conscience. They set before a man, as it were in a glasse, his vertues commended, or his vices condemned, in another, and cause him, before he is aware, to giue sentence against himselfe. Thus our Sauiour by the Parable of the hous­holder, and the husbandman,Mat. 21.41. extor­ted from the chiefe Priests, and Pha­rises that fearfull doome vpon them­selues;Luke 19.22. Hee will cruelly destroy those wicked men; That by the confession of their own mouthes, they might be condemned. Thus Nathan by a Parable drew from Dauid that sharp sentence vpon himselfe;2. Sam. 12.5. The man that hath done this thing, is the sonne of death: Yea, such a strong impression it wrought in him, that it made him retire himselfe, & with deep sorrow to bewaile his sin,Psal. 51. as his mournefull penitentiall Psalme doth manifest.

When Moses saw the burning bush, which I may call a visible Pa­rable (as representing the state of the [Page 10] Church, which may be opprest, but can neuer be supprest) he sayd, I will turne aside, Exod. 3.3. and see this great sight: so should we sequester our meditations to the due consideration of this our Sauiours cloze and application of an excellent Parable.

The 3. gene­rall point.Especially if we consider the Quid. what it is that hee saith; for be­hold, it is matter of Ioy; and ioy is that which euery one desires to haue and heare of; because, a ioyfull heart causeth good health, Prouerb. 17.22. whereas a sorrow­full minde dryeth the bones. Neither is this earthly, but heauenly ioy; Earthly ioy is rather desolation, August. Epist. 121. then consolation, as S. Augustine saith. It is like the siluer streames of a swift riuer,Chrysost. in Psal. 5 which glides away smoothly, and fals suddenly into the brackish Sea; but the celestiall ioy is constant; and permanent.

There is ioy in heauen: And no mar­uell, for no sorrow can haue accesse thither.Reuel. 21.10. The place yeelds ioy, it is a [Page 11] goodly City, a glorious Kingdome: Mat. 25.34. There (as the Psalmist saith) there is ioy and gladnesse in the Tabernacles of the righteous, where the Angels sing Halleluiaes to the blessed Tri­nity: And as the place, so the pre­sence yeelds ioy; there are not one­ly, The spirits of iust and holy men, and innumerable company of Angels, Heb. 12.22. and Iesus the Mediator of the new Coue­nant: but there is also the presence of God,Psal. 16.11. in whose presence is the fulnes of ioy, and at whose right hand are pleasures for euermore. Bern serm. 1. in Rom. 14.17. Here Gods seruants gaudent in spiritu, there de spiritu. Their ioy here ariseth from the sence, there from the presence of Gods blessed Spirit.

But who are they, that reioyce thus in heauen? Before I answere that, I must remoue some Romish Rubbish. The Rhemists in their An­notations on this place write thus: The Angels, and other celestiall spi­rits reioyce at euery sinners conuer­sion: therefore our inward repen­tance is knowne to them; and be­twixt [Page 12] the Angels, and the blessed soules of Saints: there is no diffe­rence in this case, the one being as highly exalted as the other, and as neere God, in whom they see and know all things.

Lord, what a number of falshoods are wrapt vp here in a few words?

First, the Romish doctrine con­trowles this Remish note: for if the soules of the Patriarches were (as they teach) then in Limbus Patrum, how could they bee sayd to bee as neere God, as the Angels?

Secondly, those that haue taken vpon them to marshall the host of heauen, haue denyed to the Saints this propinquity of place.

Thirdly, to affirme, that the Saints doe know our inward repentance, is both false and impious, as being an incroachment vpon Gods Royall prerogatiue,1. King. 8.39. who only knows the hearts of all men.

Fourthly, Whereas they say, that betweene the Saints and Angels there is no difference in this case: E­uen [Page 13] in this case there is a maine dif­ference: For, the Angels,Heb. 1.14. being mi­nistring Spirits, may, by conuersing with men, iudge probably of their conuersion by their conuersation: but how can the Saints, hauing no such office designed them?

Fiftly, That place in the two and twentieth of Mathew, Mat. 22.30. assumed by the Rhemists, for proofe of their Para­dox, is by them grossely peruerted: They shall be as the Angels of God in heauen: For, albeit the Saints are like to the Angels in this, that they are freed from infirmity, iniquity and mortality.Fulgent. de Passion. Dom. lib. 3. It followeth not. (as Fulgent. saith) yet that they are therefore like to them in all things, is a non sequitur. And this is the Rhemists fallacy, They take that simpliciter, which is spoken secundum quid, as they might haue learned of their owne Iansenius; yea, of them­selues, if they had but reuiewed their owne Annotation vpon that place.

Lastly, whereas they say, that the Saints and Angels see all things in God, it is a vaine and idle conceit. [Page 14] For the Angels, who are as neer God as the Saints are, and do see as much in him as the Saints doe, were igno­rant of the Gentiles infranchisment,Ephes. 3.10. till it was made knowne to them in the Churches, by the Apostles prea­ching; And our Sauiour saith, they know not the day of Iudgement. Mat. 24.36. Nei­ther doth this conceit make the Saints equall to the Angels onely, but both Saints and Angels to Al­mighty God, in respect of that in­communicable Attribute, his Omni­science, whereof no creature is capa­ble. So that this Romish speculum Trinitatis, is but speculum vanitatis: Their glasse (as they call it) of the Trinity, is indeed a glasse of vanity.

Leauing therefore those celestiall spirits,Who they are that reioyc for the repentāce of a sinner. the Saints, to such celestiall ioyes, as they doe certainly and hap­pily inioy; They are the holy An­gels, and the blessed Trinity, euen by generall consent of Antiquity, that doe here reioyce.The Angels reioyce. The holy Angels are those amici, & vicini, mentioned in the sixt verse; those friends, which [Page 15] haue idem velle, & idem nolle, Concurre in will. with Almighty God, and those neigh­bours, that are neere to him in the place of blisse and happinesse.

Now the Angels do thus reioyce in respect of themselues, in respect of vs, & in regard of Almighty God. They reioyce in respect of them­selues, Quia numerus eorum repletur: Anselme in Ephes. 4. Because their society is repayred by the accession of repentant sinners, which was diminished by the fall of the reprobate angels. They reioyce for vs, in regard of the singular bene­fits that accrew to vs by repentance. For as the damned spirits would be glad of our confusion; so these bles­sed Spirits reioyce for our conuersi­on: they are our nurses,Psal. 91.11. and carry vs in their hands, and therefore reioyce for our aduancement, when by re­pentance wee are deliuered from the power of darkenes, Colos. 1.13. and translated into the Kingdome of Christ Iesus. They are our guard,Psal. 34.7 and doe pitch their tents about vs; so that they mourne, when they see vs in Satans campe, and re­ioyce, [Page 16] when by repentance wee re­turne to our Captaine Christ Iesus. They reioyce in regard of God; for Angeli eos amant, Chrysost. ad Pop. Antioch. ho. 22. qui Dominum suum diligunt; The Angels loue those that loue their Lord and Master. And as a good and loyall subiect reioyceth in the honor of his Soueraigne, and the inlargement of his dominions; so do the Angels reioyce when they see their Lord honored, and his King­dome inlarged by the repentance of a sinner. Therefore S. Bernard cals Lachrymas poenitentium, Bern in Cant. serm. 30. vinum Ange­lorum, The teares of repentani sinners, the wine of Angels, because they make them glad. Thus as Iobs friends, af­ter he was freed from his heauy af­flictions,Iob 42.11. came to comfort him: so the Angels our good friends, when they see vs freed from the heauy bur­den of sinne, doe reioyce for vs.

The blessed Trinity reioy­ceth. Verse 24.Againe, the blessed Trinity re­ioyceth for our conuersion.

1 God the Father is that indul­gent Father, who reioyceth here for the returne of his Prodigall Son. He [Page 17] that protesteth so solemnely, Ezech. 33. As I liue, Ezech. 33.11. I delight not in the death of a sinner; and calleth so passionately and compassionately, Turne you, turn you, for why will you dye, O you house of Israel? must needs reioyce for the conuersion of a sinner. For more ho­nor redounds to Almighty God,By the resto­ring of man that fell, then by the creatiō of the Angels. Beda. Aquiu. 1. sec. q 11. Ar. 9. re­stauratione hominum, quàm creatione Angelorum, as Beda saith. Yea, The conuersion of a sinner (saith the school­man) is a more glorious worke, then the Creation of the world, because the one is transient, the other is permanent. Therefore as Abraham, Gen. 21.3, 8. the father of the faithfull, reioyced at the birth of Isaac, and feasted it at his wear [...]ing; so our heauenly Father reioyceth at our new birth;A heauenly banquet, Greg. and it yeeldes coeleste conuiuium, when wee are weaned from our corruptions.

2 As God the Father who created vs, so God the Son who redeemed vs, reioyceth for our conuersion. He that in the dayes of his flesh mourn­ed for the hardnesse of mens hearts,Marke 3.5. and reioyced in the Spirit, when hee [Page 18] saw Satan cast down like lightening:Luke 10.21. and poore sinners, rescued out of the pawes of that roaring Lyon, cannot but be sensible of the happy conditi­on of his seruants. He that, when he was on earth, sighed, wept, sweat, fasted, prayed, shed his blood for the saluatiō of sinners; being now in heauen, must needs reioyce for a sinners conuersion, when he sees that his fa­sting, sweating, bleeding, his sighes, prayers, and teares are not spent in vaine. According to that in the three and fiftieth of Esaiah, Verse 11. Hee shall see of the trauaile of his soule, and shall be sa­tisfied.

3 God the Holy Ghost, who san­ctifieth vs,Ephes. 4.30. reioyceth. For, as we grieue the Spirit of God by our sinnes; so we make him glad by our repentance, as the carefull Phisicion is glad for the recouery of his sicke patient. You are the Temples of the Holy Ghost, 1. Cor. 3.16. sayth the Apostle. Now when these tem­ples shall bee like the Egyptian tem­ples, wherein was nothing, but a Cat or a Crocodile, the Spirit of God [Page 19] mournes, but when these temples shal be clensed by repentance, and be­come like the Arke, which held the holy things of God, hee reioyceth.

Thus as a man, hauing taken paines in setting, watering, and cherrishing some faire plant, greeues to behold it eaten with the Canker; but when he sees the Canker killed, and the tree become flourishing and fruit­full, reioyceth in his labour: So God the Father, who hath planted vs with a diuine hand, God the Sonne, who hath watered vs with his pre­cious blood, & God the holy Ghost, who cherrisheth vs with the influen­ces of grace, beholding the Canker of corruption fretting in our soules, mournes; but seeing this Canker kil­led by repentance, and vs, like good trees, become fruitful in good works, reioyceth exceedingly.

NOw this ioy of the elect Angels,For whom this ioy is in hea­uen. and the blessed Trinity, is, for one sinner that repenteth. Almighty God, who hath recorded in his Ka­lender, [Page 20] the Booke of Life, the names of all the Elect, neglects not one of them: So that, Whosoeuer shall offend one of these little ones, Mat. 18.6. it were better that a Mill-stone were hanged about his necke, and hee cast into the depth of the Sea. Iohn 10.11. Luke 15.4. He that is the good Shepheard, seekes after that one lost Sheepe, and reioyceth so when hee hath found him;Chrysost. serm. 168. Quia in vno, inuenit omnes; be­cause in finding that one, hee findes euery one.

One linke of his golden Chaine must not be broken, because it is the dissoluing of the whole; So that if [...] ­ny one of his goe astray, he sends af­ter him, to reclaime him and when this wandering sinner returnes by vnfained repentance, hee reioyceth more in him, then in ninety & nine iust persons.

Luke 17 17.But as our Sauiour said concerning the Lepers, & nouem vbi sunt? Where are the nine? so may I say, Where are these ninety and nine iust persons? Surely it is here, as it was there, the writ wil be returned with a non sunt Verse 18. [Page 21] inuenti: they are not to be found. Salo­mon tels vs,Eccles. 7.20. that there is not a iust man vpo earth, that doth good, and sinneth not. S. Iohn saith, If we say, 1. Iohn 1.8. Iames 3.2. We haue no sin, we deceiue our selues. Yea, S. Iames acknowledgeth, (without excluding himselfe) that in many things we offend all. Quomodo potest esse iustitia, vbi non potest deesse culpa? How then, Bern. serm. 5. in Isaiah. saith Ber­nard, can we stand vpon our righteous­nesse, when as wee cannot be free from sinfulnes? There is no man so righte­ous, but it may bee said vnto him in our Sauiours words, Vnum tibi deest: There is one thing wanting to thee. Marke 10.21. Yea surely many things. Therfore S. Augustin said truly,August. de ciu. Dei, 19.27. our iustice consists rather in remission, then perfection: Where then are these ninety & nine iust persons? I answer, the Scriptures speake of two sorts of iust persons; there are some iust opinione, in conceit and opinion; some veritate, in truth.

There are some who are iust in con­ceit only: such were they of whom our Sauiour speaks,Mat. 9.12, 13. The whole haue no need of the Physicion, but the sicke; I [Page 22] came not to call the righteous, but sin­ners to repentance. Those whole and righteous, are the same that these iust persōs are;Nomine iusti, te superbi. Chrysost. men iust in title, but proud in truth; whose proud spirits raised vp in them a high conceit of righte­ousnesse: and as those needed not the Phisicion: so these need not repentance. And the like stupifaction we find vp­on the conscience of the vaunting Pharisie,Luke 18.11. I thanke God (saith he) I am not as other men, extortioners, vniust, a­dulterers; I fast twice in the week, I giue tythes of all I possesse. Here is a man that is iust and sinneth not, as appea­reth by the negatiue and affirmatiue branches of his confession: But this was opinione tantùm, only in his own conceit. And such were these Phari­ses, whose folly our Sauiour heere checks very iustly: as if he should say, I tell you, there is more ioy for one of these penitent sinners, which you despise, thē for ninety nine such iust persons as you are, who are iust one­ly in conceit.

Againe, as there is iustice in con­ceit, [Page 23] so is there also in truth, and that both passiue and actiue; there is iustice by imputation, & iustice in action: So Abraham beleeued in God, Gen. 15.6. and that was counted vnto him for righteousnes; and in obedience to Gods cōmandement he was ready to sacrifice Isaack, Gen. 22.10. and so he was iust in action: So was hee iust, as S. Paul describeth Iustice, Rom. 4.6. and as S. Iames doth. Now this passiue iustice, which is by imputatiō,Iam. 2.21. is per­fect,Rom. 4.5. because it is the act of God which caused the Apostle to make that comfortable challenge, Who shal lay any thing to the charge of Gods cho­sen? It is God that iustifieth. Rom. 8.33.

But the actiue and inherent righte­ousnes is not so,A house be­gun, Bern. in Psal. 91. it is but domus incho­ata, as S. Bernard saith: and this buil­ding is neuer perfected, vntill wee come to that House, whose founder & builder is God. It was therefore a worthy speech of famous Constantine to Acesius the Nouatian, Socrat. histor. lib. 1. cap. 7. that stood vpon this absolute Iustice: Para tibi scalam, Acesi, &c. Get thee a Ladder A­cesius, by which thou maist climbe to heauen alone.

Brightman, vpon the third of the Reuelation, hath a harsh comparison, and a worse Conclusion. He makes the Church of Laodicea a type of the Church of England, but most iniuri­ously: For what? can he finde no­thing that is good and worthy of cō ­mendation in this Church, as our Sa­uiour found none in the Church of Laodicea? This comparison is bad, but his Conclusion is worse: Would to GOD thou wert totally Romish, Vtinam totus Romanus es­ses, vel plenā reformationē susciperes. Eccles. 7.16. or wouldest embrace a full reformation. You see here, that there is a reason of Salomons Counsell; Be not iust ouer­much. Shall a Church, because she cānot obtaine a perfect reformation, reiect her vnion with Christ? What more impious? And shall a Christi­an, because hee cannot attaine to an absolute perfection, cast off all care of Christianity, and betake himselfe to a debosht kinde of life? What more absurd?

If Brightman had that full reforma­tion he desires, yet a Brownist would take vp that vtinam against him, be­cause [Page 25] his would not bee a perfect consti­tution of a Church. And were hee tur­ned Brownist, the Anabaptist would vse his vtinam also, because, hee hath retained the marke of the Beast. And,Tertullian said truely. Et pa­riter laedunt gelidum fer­uensquè laua­crum: sic nimi­um sapere stultum facit improba secta ad Senatorē. if hee should imbrace Anabaptisme, the Familist would come vpon him with that vtinam, because hee had not obtained the louely being. Thus erroneous singularity hardly finds a­ny Center; and when men run into extremes, they precipitate them­selues into endlesse vanities. The Apostles sapere ad sobrietatem: to bee wise to sobriety, is a singular blessing.Rom. 12.3. Wee know, there are diuers degrees of actiue righteousnes, according to the measure of grace, seuerally im­parted to the seruants of God. Some there are, who, for their eminency in grace,1. Chron. 11. are like Dauids three Wor­thies; some like his thirty, who were valiant, yet attained not to the ho­nour of the three; some of an infe­riour ranke, yet good Souldiers too. And so are there scholers of diuers formes in the Schoole of Christ, and [Page 24] [...] [Page 25] [...] [Page 26] souldiers of diuers ranks in his camp, yet good Christians too. As one Star differs from another in glory, so doe the seruants of God in grace. Iob shined like the day-starre in the East.Iob 1.1, 8. He was a perfect and vpright man, and none like him in the earth: yet may a lesse measure of grace make a man capable of this title of a iust per­son. For, whosoeuer is iustified by faith in Christ, and sanctified in some measure, by the Spirit of God, may truely be called a iust man, albeit hee be not free from infirmities & frail­ties; because his frailties and imper­fections are couered with the man­tle of Christs merits; and his sincere, though weake indeuours, are accep­ted of Almighty God as perfect acti­ons; according to that 2. Cor. 8.12. If there be in vs a willing minde, God accepteth not according to that we haue, but according to that we haue not. And so, these ninety nine may bee called iust,In their de­grees. suis gradibus, and need no repen­tance comparatiuè, by way of com­parison, as hauing not so much need [Page 27] as others, who haue sinned more grieuously. For as it was in the le­gal pollutions, some had not so much need of clensing as others: so is it in the spirituall, according to our Saui­ours saying, He that is washed, Iohn 13.10. needeth not to wash, sauing his feet onely. And such iust persons also may our Saui­our seeme to speake of, in regard of the comparison: For (to speake ex­exactly) there is small, yea, no ioy in heauen for such as are righteous on­ly in conceit.

But this may seeme strang, if it be seriously considered;Rom. 9.14. Is there vnrigh­teousnesse with God? Shal not the Iudge of all the world doe right? Gen. 1 [...].25. If God shal more respect a notorious sinner, that is conuerted, then another, who hath not been so deepely drenched in sin, how can wee cleare his Iustice?Magna relin­quere, amare minora, Dei potestatis est. Chrysolo. serm. 168. To this I might answere with Chrysolo­gus, To leaue the greatest, and to loue the meanest, is in Gods power, and at his pleasure. Hee will euer bee a free di­spenser of his fauours,Rom. 9.15. and will haue mercy, on whom he will haue mercy. But [Page 28] a distinction will satisfie this doubt, without recourse to the Sanctuary of Gods secret and absolute will.

This ioy may be said to be respe­ctiue, or accidental. Respectiue, in re­gard of circumstance thus: there is more ioy for such a notorious sinner, because that such a one being effec­tually called, cōmonly becomes the most serious penitent, and the soun­dest conuert. Such a one wil be more humble, more deuout, more diligent then other, in the seruice of God. Such do exceedingly hunger & thirst after righteousnes. Mat. 5. By them the King­dome of heauen suffers violence, and the violent take it by force, as Christ speakes.Mat. 11.12. It is with such conuerts, as with yron, and other cold and solid metals, which, being thorowly hea­ted, are hotter then other substances, & remaine so longer. The Scriptures yeeld vs two notable instāces in this kind. Mary Magdalen was a notorious sinner,Chrysost. de Poenitent. hom. 5. etiam omni delicto conuoluta, as Chrysost. saith; and being conuerted, who like her in her repentance, that [Page 29] not only bedewed her cheekes with her teares, but shed them so aboun­dantly,Luke 7.38. that she washed our Sauiours feet with them? Who more constant in following Christ? for shee neuer left him, till hee left the world, and was translated to heauen: And her encomium, giuen her by our Sauiour is this, Many sinnes were forgiuen her, Luk. 7.47. therfore she loued much. And S. Paul, who had beene a famous persecutor, when hee was called in the way to Damascus, did he not hold a propor­tionable correspondence in his con­uersion & conuersation? None more displeased with himselfe for his sins, then he; none more humble, more deuout, more diligent in the seruice of God then he. As before he was a chiefe sinner; so hee now became a chiefe Labourer in the Lords Vine­yard. So that in this respect,1. Tim. 1.15. 1. Cor. 15.10. the holy Angels, and the blessed Trinity may reioyce for the conuersion of such a notorious sinner, more then for nine­ty and nine, who hauing not sinned so hainously, haue not repented so [Page 30] seriously, nor reformed themselues so effectually.

Againe, this ioy may be called ac­cidentall; not that there is any thing accidentall in God: but as Cyprian, his tract de duplici martyrio, (speaking of this subiect) saith, Scriptura secundū humanos affectus loquitur. The Scrip­tures speake to vs after the fashion and affections of men. Now with men, such is the accidentall & aduen­titious ioy, as here is mētioned, & this with other the like actions & affecti­ons, are, for our capacity, ascribed to Almighty God. Though a man haue many Children, and loue them all well, yet if one haue beene dange­rously sicke, and bee recouered, or been taken captiue, and is deliuered, he reioyces more, for the present, in that one, then in all the rest. And so doth our heauenly Father reioyce, when one of his children is deliuered from the sicknesse of sin, and the cap­tiuity of Satan, as appeares by the pa­rable of the fathers feasting, at the returne of his prodigall Son; of whō [Page 31] Tertul. saith,Tertul. de poe­nitent. cap. 8. Chariorem senserat quem amiserat: He esteemed this regained son which was lost, most deare vnto him. The more dangerous the fight, Quantò maius periculum in bello, tanto maius gaudiū in triumpho. Aug. confes 83. the more ioyfull the triumph. Losse and want, gaine more desire and delight, then fruition can. The lost sheepe is dili­gently looked after, when the restare scarce looked on. How acceptable is a calme after a storme? how comfor­table the bright Sunne-shine, after a darke & gloomy day?Nazian. de. Cypr. Orat. how delectable the pleasant spring, after the sad win­ter? Transisse à morte ad vitam, vitae gratiam duplicat: Bern. in Cant. serm. 68. To be restored from death to life, makes life much more ac­ceptable. And what is the restoring of a sinner to the state of grace, by re­pentance, but life from the dead, Rom. 11.15. as the Apostle speakes? And this was the ground of the fathers Ioy, in the last verse of this Chapter; This thy brother was dead, and is aliue againe. Thus there is a ioy, for a man remaining in the state of grace, like the still conti­nued current of a riuer, and there is a ioy for a sinner restored to the state [Page 32] of grace by repentance, which is like the interrupted streame of the same riuer, which, hauing got passage, runs strongly & violently. But in a word, to speake punctually, these speeches import thus much, that repentance is Deo gratissimum, Cypr. quo su­pra. (as Cyprian saith) that which is most acceptable to Al­mighty God.

Hitherto I haue opened my text; Now I will drawe to an end with some words of Application.

And is there such ioy in heauen for the repentance of a sinner! why then should any penitent sinner despaire? Shall a man continue mourning, whē heauen reioyces for him? shall he be deiected on earth, whilst the Angels do carroll it in heauen? This is dan­gerous to man, and odious to God. It is dangerous to man: Non tam graue pugnantem vulnerari, Chrysost. ad pop. An [...]o. hom. 80. &c. saith Chry­sost. It is not so dangerous to be wounded as desperately to refuse to be cured. It is hateful to God, as that which cals in­to questiō his glorious attributes of Power, Truth & Mercy. His Mercy, [Page 33] which is ouer all his works; His Truth, Psal. 145. who hath protested solemnely, As I liue, Ezech. 33. I delight not in the death of a sin­ner; His Power, who is able to do exceed­ing abundātly, Ephes. 3. aboue al that we can aske or thinke. The cause of despaire is sin, especially some notorious sin, which wounds the soule more dange­rously: but oppose to this the infinite mercy of Almighty God. Say not to me (saith Chrysost.) My sin is great, and how can I be saued? Quod tu non potes, Chrysost. ad pop. hom. 80. tuus potest Dominus: That which thou canst not doe, thy mercifull God can. Gods mercies are exceeding great, and must not be measured with our shallow scantling. Yea, they are infinite:2. Sam. 24.14. Mensuram non habent. Chrysost. de poenit. hom. 3. So that if thou bee truely penitent, thy sins, in comparison of Gods mercy, are but scintilla ad Mare: a sparke, in comparison of the Sea. And can a sparke of fire liue in the vast Ocean? Againe, consider these liuely presi­dents of Gods gracious pardon, gran­ted to penitent sinners. Is thy sinne great? so was Peters. Are they many?Mat. 26.70, 74. Luke 7.47. so were Mary Magdalens. Are they [Page 34] foule?Iohn 8.3. so were the womans taken in adultery. Are they cruell? so were Pauls. Act. 22.4. Psal. 51.14. Are they bloudy: so were Da­uids. Yet behold, all these vpon their serious repentance obtained mercy. And it is very obseruable, that our Sauiour,Iansen. Con­cord. cap. 146. after his resurrection, In con­solationem poenitentium, for the cōfort of true penitents, appeared first to Mary Magdalen, & to Peter, who had beene grieuous sinners. Your hands are ful of blood, saith the Lord to the Iewes, Isaiah 1.15. When you spread them out, I will hide my face: yet vpon condition of repentance,Verse 17, 18. hee cals them to a parle of peace. Cease to doe euill, learn to do well; Then come, let vs reason together, saith the Lord; Though your sins be as scarlet, they shall bee as white as snow, though they be red like crimson, they shal be as wooll. Nulla est macula, (saith Anselm) Sin can neuer take so deep a die, Anselme in 1. Cor. 12. but by true and vnfained repentance it may be washed away.

August. hom. 27. ex. 50.When S. Augustine had deliuered a point of doctrine like this, some ob­iected that he opened a gap to sin; but [Page 35] he truly answered, that it was Portus poenitentiae, a hauen to which a peni­tent sinner should repaire, and was therefore rather a doore & motiue to repentance. And reason, because this ioy of the Angels in heauen, & com­fort of men vpon earth, depends vpō this repentance.Non meis ver­bis sed amen­tiae suae culpa tribuenda est. Rom. 6.1. And as Chrysost. said in the like case, If any hereupon will take boldnesse to sin, it is his owne folly, not my fault. Shal we continue in sin, that grace may abound? God forbid. This indeed were a wicked, a wret­ched resolution.Fulgent. de paenitent. Fulgentius saith tru­ly, As to repent without hope is meere desperation, so to hope without repen­tance, is vaine presumption. That is a worthy caueat that Chrysost. giues to this purpose; Peruert not the order, Ordinem' non peruertas, ne vtilitatem per­das. Chrysost. de poen. ho. 3. lest thou lose the benefit. A man must keep a right method, that will haue true comfort; Thou must not sinne, that thou maist repent, but thou must re­pent if thou haue sinned.Medicamentū propter vulnus &c. Ambros. de poenit. 2.10. The wound is not ordained for the Plaister, but the plaister for the wound. And so, sinne was not ordained for repentance, but [Page 36] repentance for sin. And what is the end of this our Sauiours speech, and all that I haue said, but that you & I, and euery one of vs, be thereby stir­red vp to repentance?

The ancient fathers haue giuen ma­ny Elogiums to this duty, to stirre vs vp to the diligent practice of it. Pec­cata absoluit, Cassiodor. in Psal. 31. Diabolum su­perat coelum aperit. Chrys. de poenitent. hom. 3. &c. It procures both re­mission & reward, saith Cassiodore. It subdues the diuell, and opens to vs the doore of heauen, saith Chrysost. Nei­ther is this a slender motiue, that it yeelds ioy to heauen: Tu ergo laetare Angelos, saith S. Ambrose: & so say I, Let vs all endeuour, that heauen may reioyce for vs, which must bee effe­cted by our repentance. A man that is wounded, may easily bee perswa­ded to seek for cure.Peccatum vul­nus paeniten­tia medicina. Chrysost. de paenit. hom. 3. Now sin wounds, repentance cures. Should we not seeke for it? A man in a dangerous ship­wracke, will gladly lay hold vpon a planke, to saue himselfe, from drow­ning. Est naufragis tabula, saith Ter­tullian, Tertul. de pae­nit. cap. 4. repentance is a planke to saue our soules frō drowning in the gulfe [Page 37] of eternal perditiō. should we not lay hold on it?Paenitentia pacem opera­tur. Bern. A subiect that hath offen­ded his Soueraigne, will bee glad of meanes of pacificatiō; behold, repen­tance is the means to make our peace w^th God; shold we not be glad of it?

Oh the miserable condition of them, who remaine impenitent! whilst they cannot mourne for their sins, they make heauen mourne for them; they depriue themselues of vn­speakeable comfort, lye vnder the wrath of God, and are lyable to eter­nall condemnation, according to that in the 2. Rom. 5. Thou, after thy hardnes, and heart that cannot repent, treasurest vp to thy selfe wrath against the day of wrath. Chrysost. Hoc nobis Deus inse­uit: God hath planted this principle in euery mans heart, that sin must be punished, either in this life, or in the life to come: either in this life by vnfained repentance, or in the life to come, by eternall torments. Now if any, notwithstanding all this, wil yet remaine impenitent, and hope for mercy; let him heare what Chrysost. [Page 38] saith,Chrysost. in [...]. Corinth. hom. 23. Quomodo Deum rogas vt tibi parcat, cùm tu tibi minimè parcas? How canst thou desire God to haue compassion vpon thee, when thou hast no compassion vpon thy selfe? Aulus Gellius writes, that the Romanes sent the Carthagini­ans hastam, Aul. Gel. lib. 10 cap. 27. & caduceum: a speare and a white wand, the ensignes of war & peace, and offered them their choise. So deales the Lord with vs; vpon our repentance hee offers vs conditi­ons of Peace; but if we stand out, hee proclaimes open war against vs, by his holy Harold the Prophet Isaiah, Isai. 48.22. saying, There is no peace to the wicked, saith the Lord.

Repentance, I know, is yrkesome to flesh & bloud, but the issue therof is comfortable;2. Cor. 7.10. for it is to saluation. And how much better is it to mourn and sorrow heere, where comfort is to be had, then in hell, where there is no hope, no helpe? Better it is to weepe here for our sinnes, where our seed of teares may procure vs a ioyfull haruest,Psal. 126.5. then to reserue them for that place, where is nothing but [Page 39] weeping & gnashing of teeth. What are a few sighes or teares, to those eternall torments of hell? What is the abando­ning of a few vaine and transitory plea­sures, to the riuers of celestiall & perma­nent ioyes? I may say in Nazian. words, Haec negotiatio est omnium praestantissima: Nazianz. Orat. de Cypr. No traffick in the world like this, to change a little sorrow, for a great deale of ioy; yea, for infinite and endlesse ioyes.

It was a moderate speech of that de­uout father to Eugenius. Non dico semper &c. I do not exhort thee to restore thy selfe to thy self alwayes, Bern. de consider. ad Eugen. I do not desire thee to do it often, but onely sometime. And that which hee speakes of Eugenius his rety­ring himselfe to consideration, I may ap­ply to the sequestring of our selues to the actions of humiliation; as fasting, prayer, repentance. I do not exhort you to do it alwaies; nay, I do not now presse you to doe it often. Yet in all reason, some times are to bee set apart to these duties; for shall we haue times of feast­ing, and not of fasting? of mirth, & not of mourning? of sinning, and not of re­penting? And if there be any, behold, [Page 40] the present time doth especially inuite vs hereunto. For the Church hath an­ciently sequestred this time of Lent, for these holy duties, in especiall manner; In regard of our Sauiours Passion, in re­spect of his Resurrection,Which are at this time cele­brated. and for the ce­lebration of the blessed Sacrament. In regard of his Passion, and that fitly: for by our humiliation we do, in some sort, partake with Christ in his Passion; ac­cording to that in the 8. Rom. 17. If we suffer with him, wee shall also bee glorified with him. For albeit we are not called to follow him to mount Caluary, that our hands & feet may bee pierced with the nayles, our sides with the speare, and our heads with the Crowne of thorns; yet, whosoeuer will haue comfort by Christ, must haue his heart pierced with remorse for his sinnes, that he may bee partaker of that benediction, Blessed are those that mourne, Mat. 5. for they shall bee com­forted.

Againe, in respect of his resurrection; Easter, as Leo saith, is the greatest of all Christian solemnities. The Natiuitie of Christ is indeed a high Festiuall, but [Page 41] his Resurrection surpasseth it. For, when Christ came into the world, hee went downe like Dauid into the valley to encounter Goliah, in the opinion of men, like Dauid, 1. Sam. 17. a weake champion for such a combate; but when hee arose from the graue, he came vp, like Dauid out of the valley, a glorious Con­queror.

Now Lent is,Leo de Quadra­ges. serm. 3. ad Paschale festum prae­paratio, a preparatiō to the great solem­nity of Easter, that wee may keepe that feast with the vnleauened bread of sincerity and truth,1. Cor. 5. and bee worthy partakers of the blessed Sacrament. S. Chrysostome more then once, cals it san­ctam Quadragesimam, the holy time of Lent; not because the time is in it selfe more holy then others; but because that this time should be dedicated, and wee, at this time, deuoted to holinesse in es­peciall manner. Yea, Leo doubted not to say, Parùm religiosus, &c. Leo de Quadra­ges. serm. 1. If a man be not religious at this time, there is little hope that he will be at any time.

To conclude therefore; Seeing wee haue the time inuiting vs, and our Saui­ours [Page 42] cōfortable speech exciting vs; Let vs search & try our wayes, Lam. 3.40. and turne vnto the Lord; Let vs meet him with broken and contrite hearts; let vs seeke mercy from him, with prayers & teares of true repentance, that heauen may reioyce for vs. In a word, if there be any one, which hath heard mee this day, whose heart hath smittē him for his sins, & his soule is touched with remorse, with a purpose of reformation (as I hope there are many) then may I say in our Saui­ours words,Luke 19. This day is saluation come to this house. You haue made heauen glad: The holy Angels, and the blessed Tri­nity do this day reioyce for you, & you shall one day reioyce in heauen, in the presence of those holy Angels, and that blessed Trinity, and that ioy shall neuer be taken from you: which the Lord for his mercies sake, and for the merits of our blessed Sauiour, grant vs; To whom with the Father and the holy Ghost, be all honor and glory, Maiesty and domi­nion, now and for euer, Amen.

A SVBPOENA from the Star-cham­ber of Heauen.

THis Text at the first blush, appeareth like it selfe, bea­ring a face of vtter ruine and destruction: paralell vn­to that of the Edomites, Psa. 137.7. Downe with it, down with it, euen to the ground. It beginneth with the Axe, and endeth with Fire, two merci­lesse instruments of ruine & destruction. The former makes worke for the latter; the Axe for the Fire: for the Axe is laid [Page 2] vnto the root of the tree, that the tree be­ing cut downe, may be cast into the fire. The entrance into this Text doth some­thing resemble that into Paradise: there was a flaming sword, Genes. 3.24. Gen. 3.24. heere a fearefull Axe: yet both farre different for their ends: that was forcibly to driue Man backe from the way, but this is forcibly to driue man into the way vnto the Tree of life: that, whilest hee seriously considereth his fearefull e­state, how that his transgressions haue made him like a Tree, vnto the root whereof an Axe is laid to hewe it downe, that it may be cast into the fire, he may presently turne vnto God, and in due time bring foorth fruites meete for repen­tance, lest hee also bee hewen downe by the Axe of Gods wrath, and so perish for euer.

This sacred Writ may not vnfitly be tearmed a Subpoena, sent from the Star-Chamber of Heauen, the high Court of Almightie God, and serued by Iohn the Baptist, Gods especiall Bayliffe, vpon certaine Pharisees and Sadduces that came vnto his Baptisme: wherein is giuen th [...]m to vnderstand, that they must not, as formerly they had done, [Page 3] content themselues with an outward forme of repentance, a seeming godly sorrow for their sinnes: but must mani­fest the truth thereof in bringing foorth fruites worthy repentance, making their appearance out of hand before almighty God in all holinesse and righteousnesse of life vnder paine of both temporall and eternall destruction. Now this Subpoena is expressed by way of Parable, or Me­taphor, wherein God is resembled vnto an Husbandman, or Gardiner trauersing his ground, with an Axe in his hand, hauing this resolution in his heart; not to suffer any Tree to grow in his Orch­yard, that doth not bring forth good fruit, but to cut it vp euen at the very root, and to make of it fewell for the fire. The whole World is Gods Orchard: the men in the world are the trees of this Orch­yard: that man which bringeth not foorth the good fruit of good liuing, the Lord will vtterly root vp out of the land of the liuing: for, Now is the Axe laid vnto the root of the trees; euery tree there­fore not bringing forth good fruit, is hewen downe, and cast into the fire.

For the resolution of this Writ, may it please you to take three things into [Page 4] your consideration.

1. The parties whom it summons and concernes, expressed,

• 1. Indefinitely, [...], trees.
• 2. Vniuersally, [...], euery tree.

2. The thing required of euery tree, and that is, [...] to bring foorth good fruit.

1. We must [...], bring forth, there is a production.

2. We must [...], bring forth fruit, there is a fructification.

3. We must [...], bring forth good fruit, there is a qualification.

3. The Penaltie, in case the parties proue delinquent, and that is set downe,

1. as intended, in the first wordes, Now is the Axe laid vnto the root of the trees.

2. as inflicted, in the words follow­ing, Euery tree therefore not bringing foorth good fruit, is hewen downe, and cast into the fire.

In the Penaltie, as intended, obserue,

1. the Instrument for the performing of it, [...], an Axe.

2. the Application of it, [...], it is laid to the trees.

3. the Place or part vnto which it is [Page 5] applyed, [...], vnto the root of the trees.

4. the Time of laying this Axe vnto the root of the trees, [...], now, now is the axe laid vnto the root of the trees.

In the penaltie, as inflicted, we haue to obserue,

1. The Duplicitie of it.

• 1. an excision, [...], is hewen downe.
• 2. an exustion, [...], is cast into the fire.

2. The Certaintie of it, intimated in the tense, wherein it is expressed: It is not said, The tree which bringeth not forth good fruit, shall be hewen downe, and cast into the fire, but is hewen down, and cast into the fire, it being as certaine as if it were already inflicted.

3. The Generalitie, or large extent of it, no tree shall scape, for [...], E­uery tree not bringing forth good fruit, is hewen downe, and cast into the fire.

These are the particulars obseruable in this text; I haue here as ye see, Mag­num in paruo, a little world of matter in a few words;Bu [...]linger. in 3. Matth. Singula verba suam habent epitasin, each word hath his weight, and is not lightly to be passed ouer: there­fore something of euery thing, plainly [Page 6] of all: I pray God as profitably vn­to all.

The first generall Part.And first of the Parties, whom this Writ doth summon and concerne; indefi­nitely, [...], trees: not naturall, but me­taphoricall; for by trees is meant men. And let not this Metaphore seeme strange:Marke [...].24. for as he did that was our Sa­uiours patient for the recouering of his eye sight, so may wee see men, [...], like trees. It is the allusion of that re­nowned Heathen, Aristotle. that Man is planta in­uersa, a tree turned vpside downe: his head is the root, his body the trunke, his armes and legges the maine branches, his fingers and toes the lesser boughes, his skinne the barke, his soule the life of the whole. And in the sacred Scripture, we find it a fa­miliar metaphor, to expresse Man by a tree: Matth. 12.33. Either make the tree good, and his fruit good; or the tree corrupt, and his fruit corrupt: for the tree is knowen by the fruit. Where by tree is meant man; by fruit, his workes: both Iewes and Gentiles are by Saint Paul tearmed trees, Rom. 11.Rom. 11. the Iew a good Oliue tree, the Gentile a wild Oliue tree. Not to multiply in­stances, let one place speake for all. The Prophet Dauid describing the state ofPsalm. 1.5. [Page 7] the child of God, he shall be (saith hee) like a tree planted by the riuers of waters. Thus man is a tree, cuius radix, volun­tas: folium, cogtatio: flos, sermo: fructus, opus, saith Ludolphus: De vita Christi. his will is the root, his thought the leafe, his speech the flower, his worke the fruit.

Now as of Trees, some are high and loftie, as the Cedars; some low, as the shrubs: so of Men, some are high and mightie, like the Cedars of Lebanon, and the Okes of Basan, publike men, men of eminent place in Ciuill and Ecclesiasticall gouernment: some low like shrubs, pri­uate men, men of inferiour note and con­dition: This Subpoena concerneth not onely some one tree particularly, a prince­ly Cedar, or petty shrub; but indefinitely, [...], trees, that is, any trees: yea vni­uersally, [...], euery tree: not one­ly Genera singulorum, some Princes, some Priests, some People: but singula gene­rum, all Princes, all Priests, all People. So that you cannot say vnto me, as the Apostles vnto our Sauiour, Matth. 26.22. when hee told them that one of them should be­tray him, Is is J? or, is it I? or as the high Priests to Iudas, Matt 27.4. What is it to vs? For as our Prognosticators [Page 8] in the Frontispice, & Title page of their Almanacks, that they are calculated for the Meridian of some particular Town, or Citie, but may serue generally for the whole Countrey: So may I say of this Subpoena, though it was particular­ly serued vpon the Iewes that came to be baptized of Iohn in the riuer of Ior­dan; yet it concerneth all, both Iewes and Gentiles, for whose sinnes our bles­sed Sauiour shed forth the Iordan of his precious blood: And therfore God doth send mee, though the meanest of those that minister and serue at his Altar, to serue this Subpoena vpon euery one here present: Clamo & mihi ipse, I except not my selfe: Non enim tam improbus sum, vt curationes aeger obeam, sed tan­quam in eodem valet udinario jaceam de communi malo vobiscum colloquor, remedia communico. As Seneca most sweetly, and more particularly to his Lucilius, Ep. 27. Seeing therefore it is directed to euery one of vs, let euery one of vs in the feare of God, as we tender the good of our owne soules, hearken with reue­rence and attention what God in this Writ requireth of vs; and the Lord of his mercy giue vs grace & power to per­forme it.

That which God in this Writ requi­reth of vs, is, [...],The second ge­nerall part. to bring forth good fruit.

1. We must [...], bring forth, there is a Production.

2. We must [...], bring foorth fruit, there is a fructification.

3. Wee must [...], bring forth good fruit, there is a qualification.

First for the Production, 1. A Production. Euery tree must [...], bring forth. This verbe [...] is a word of action: and action is the life of the world. The Celestiall crea­tures haue their continuall motion, the Sublunary are estated in alteration Officiosum hoc animal Deus creauit, & natu­ralis est sibi exer­citiorum instan­tia: otium vero in naturale. Ob­est enim inertia cunctis corporis membris, nulli autemvt animae. E [...] nam (que) cum continuò sit na­turaliter mobilis ociari non pati­tur. Aqu in loc [...] ̄. Man the great worlds little summe, hath an actiue soule infused into an orga­nicall body: nothing is more naturall vnto him then to be in action. Sloth is not more the bane of the body, then of the Soule: for the Soule (saith Aquinas) being alwayes naturally mooueable, cannot endure to be out of action. A garment out of wearing, is subiect to the M [...]ath: Iron not vsed, contracteth rust; standing waters, corruption. The wheele that lyes still, is a fit Loome for the Spider to worke in.Otium pului­nar Satanae. When man is idle, out of action, the Deuill is ready at his elbow [Page 10] to presse him for his Souldier. What is the reason that many doe so lust after their Dalilahs, offer so much incense vnto Venus, and sacrifice so often to her Shrine? Is it not because they are Idle? For as our learned Postiller hath obser­ued it,Doctor Boys. Vnchaste folly is for the most part begot of an idle braine, and hatcht in a lazy body. Otia dant vitia. Men in do­ing nothing, learne to doe nothing but eui [...]l: yea, like soft wax, they are then capable of any impression, fit to do the Deuil any seruice. Singularly commen­dable therfore is that Discipline which is practised in Cassan, The Preachers Trauels. a principall citie in Parthia: there no idle person is permit­ted to liue among them. Sure I am in Gods vineyard none must stand idle. A­dam euen in his innocency must dresse & keepe the garden of Eden. Gene. 2.15. Man is borne to labour as the sparkles that fly vpward, saith Iob It is euery mans Calling to worke,Iob 5.7. Gene. 3.17. to eat his bread in the sweat of his brows; but to be idle, neither Church nor Cōmonwealth affordeth any such Calling. In both some labour, some looke ouer, but none must looke on, standing like ciphers to make vp a number, or fil vp a roome: God will not allow such dead trees any [Page 11] roome in his Orchard: none must bee dry and barren, but all bearing Trees, Euery tree must [...] bring forth.

All Trees must bee bearing Trees, 2. A Fructifi­cation. Trees that bring foorth: but this is not all: there must be fructification as well as production. Euery Tree must [...] bring forth Fruit. Wee read that our Sauiour,Matth. 21.19. going from his lodging in Bethany vnto the Citty of Ierusalem, saw a Figge tree in the way, went vnto it, and finding nothing thereon but Leaues, left it not as hee found it, but cursed it; so that it presently withered away. My beloued, vnderstand the Morall, for Christ knew well enough, it was not the time of the yeare for the Figge tree to bring forth fruit: no,Ludolph. de vita Christi. Non ficus, sed fidem, non fructus arboris, sed fructus operis quaesiuit. He sought not for Figges but for Faith, not for the fruit of the Tree, but for the fruit of Workes. It is not with God as it is with Man: Though we will not suffer dead Trees to stand in our grounds, but will digge them vp by the rootes, and haue them carried foorth to the Fire; yet we will suffer many trees and plants to grow in our grounds, not because [Page 12] they bring vs foorth any fruit, or are o­therwise profitable vnto vs, but be­cause they adorne and beautifie the ground with their pleasing varietie. But God, as hee will not suffer a dead stocke to cumber his Orchard; so hee cannot endure fruitles and vnprofitable Trees, such as grow pro forma tantùm, onely for fashions sake, that are all for leaues and flowres, but nothing for fruit. It is not the carrying of a Bible vnder the arme, It is not the frequent repay­ring vnto Gods Temple to heare his Word, that maketh a sound and accep­table Christian in the sight of God: for though Happy is that house, and bles­sed alwayes that Congregation, wherein Martha complaineth of Mary:Foelix domus & beata semper congregatio vbi de Maria Mar­tha conqueritur. Serm. de Virgi­nis Assumpt. as saith Saint Bernard: Though it be a ioyfull sight and a blessednesse to the beholding eye, when men and women are so Reli­ously affected as they can finde in their hearts to sequester themselues from their worldly cares to goe to Gods Church; yet who is ignorant that this may be done for halfe endes, and sinister respects, to haue our braines swimming in knowledge, and our tongues tipt with the Scripture Dialect, that so wee may [Page 13] beget an opinion of our holinesse in o­thers, and the better worke out our more priuate ends. It is not therefore I say, sufficient that we be frequent hea­rers of the Word, vnlesse we be doers al­so: It is not a formall conformitie, in passages of Pietie, it is not the turning vp of our eye vnto heauen, it is not a volubility of discourse in cases of Chri­stianitie that will serue the turne, all this is but a meere flourish, but a bring­ing foorth of leaues and flowres; where­as God will haue euery Tree [...] to bring foorth fruit.

And though nothing but Fruit, 3 The Qualifi­cation. yet not any fruit will serue his turne: it must not be [...] sed [...]: bad, but good. Euery tree must [...] bring foorth good fruit, the fruits of holinesse and sanctification.

The word [...] which is here trans­lated Bonum g [...] [...] [...] fie pulchrum be [...] wee must bring [...]: [...]t must be beautifull in the [...] of Men: and good in the sight of God: our fruit must be beautifull [...]n the sight of Men; for our liues must so shine before men, that they may see our good Works, and [Page 14] glorifie our Father which is in heauen. Matth. 5.16. Our fruite must be also good in the sight of God; for hee will not be put off with counterfeit pietie: with him it is no bet­ter then double impietie: for so shall we find it in our reckonings at the last day. Both then must goe together: wee liue heere in the sight of God and Man, and therefore must with Saint Paul, Actes 24.16. heerein exercise our selues, that wee may haue a good Conscience voyd of of­fence toward God and toward man. Most true it is, Onely good fruit is euer beauti­full, but that which is onely beautifull, is neuer good. Indeed the Pharises had their fruits, such as were beautifull, full of beautie vnto the eye, they had their Almes-deedes, Matth. 6. their Prayers, their Fastings, excellent workes, excellent fruites of Pietie, at the first blush be­yond all compare, not to bee para­leld, they being presented vnto the eye of the world in so absolute and compleate a forme: But were they as they appeared to bee? Certainely no­thing lesse: for our Sauiour making a narrow search into the nature of them, found that they were nothing better then the fruit which Solinus reporteth [Page 15] to grow in Sodom, which is in shew like other fruit, but being touched there is a strange discouery, Extimae cutis ambitio fuliginem fauillaceam cohibet, the out­ward rine or skinne is but a case that is full of filthy soyly embers, and stinking ashes: So their outward pietie was but a case to couer their inward impiety; their fruits carried a faire glosse, seemed by their outside to side with the best: but All is not gold that glisters: within they were full of pride, vaine glory, and hypo­crisie: men did see what they did, and thereby happily did glorifie God; but what they did, was onely to be seene of men, and therein they did dishonour God. Indeed such fruits ordinarily go for currant with man, because he re­ceiueth direction for his Judgement, as hee is informed by his outward senses. But it is not so with God: his All-seeing Eye, piercing the most inward and secret parts, hee prizeth euery thing according to the inward worth, and iudgeth of the workes of pietie, as they proceede from the inward puri­tie; so that hee will not bee satis­fied with false and counterfeit fruites: Such Wares are not warrantable, [Page 16] not marchantable with God; hee requi­reth trueth in the inward parts: Psalm. 51.6. he will haue euery tree, [...], to bring forth fruit, not onely outwardly beau­tifull, but inwardly good and sound.

Euery man, as ye haue heard, is a tree, euery branch of a good tree bringeth forth good fruit, so must each part of man: our Hearts must be fruitfull, in sanctified thoughts, and holy desires: our tongues must bring forth gracious words, such as may magnifie Gods holy name, and minister grace and comfort vnto others: our Hands must worke the things that are good in the sight of God and man: our Feete must walke in the wayes of peace: in a word, we must giue all our members seruants vnto righteous­nesse in holinesse; Rom. 6.19. Abounding in the fruits of the Spirit, Galat. 5.22. in loue, peace, long suffering, gentlenesse, goodnesse, faith, meeknesse, pati­ence, and in euery good worke, that may make vs perfect men in Christ Jesus. For this were wee elected before the world:Ephes. 1.4. God the Father did chuse vs in Christ his Sonne before the foundations of the world, that wee should bee holy, and without blame before him in loue. For this were we created into the world, wher­as [Page 17] all things were made to serue for the vse of man, man was made to serue his Maker: For this end were we redee­med out of the world:Luke 1.74. For Christ de­liuered vs from the hands of our enemies that we might serue him without feare, in holinesse and righteousnesse before him all the dayes of our life. For this purpose doth God sanctifie vs in this world with his Holy Spirit: I will put my Spirit within you, Ezek. 36.27. and cause you to walke in my Statutes, and ye shall keepe my iudgements and doe them. And for this shall we bee glorified in the world to come: Come yee blessed of my Father, Matth. 25.34. take the Inheri­tance of the kingdome prepared for you from the foundation of the world, for I was an hungred, and yee gaue mee meate, &c. Thus will God crowne the holy liues of his seruants with an eternall weight of glory: Such honour shall haue all his Saints, which are fruitful in good works: not that they doe by their fruits of ho­linesse, and workes of pietie,No man can merit heauen. merit so glorious a remuneration: alas, what can we pleade for by way of merit at Gods hand? seeing when we haue done all that we can doe, yea, that wee are com­manded to doe, which is more then wee [Page 18] can doe;Luke 17.10. we are but vnprofitable seruants, saith our Sauiour. And what is the re­ward for vnprofitable seruants, which God will render vnto them at the last day? Why, this is their fearefull Sen­tence,Matth. 29.30. Cast yee the vnprofitable seruant in­to vtter darkenesse, there shall be weeping and gnashing of teeth. No, my beloued. Eternall life is not of mans merit, but of the meere gift of God through Iesus Christ our Lord: Rom. 6.23. As a reuerend religi­ous Prelate of our Church hath obser­ued,Doctor King, Bi. of London. wee may read of a Mercy-seat in the Temple of God, but neuer heare of a Stoole of Merit, but in the Chappell of Antichrist. Indeed God doth in many places of his Scripture promise the kingdome of heauen to all that leade a religious and holy life; but this his pro­mise is not grounded vpon a foresight of any merit in man, but proceedeth meer­ly from the free grace and bounty of God, who herein dealeth with vs, as a louing and bountifull father with his child, promising him some gift of great worth, for the performance of some small piece of seruice, happily for ma­king vnto him a legge, or the like: that so by his bountie hee may bring his [Page 19] childe on willingly to tender that reuerend respect, which otherwise of dutie he is bound to doe. Holinesse of life and conuersation is that which God strictly commandeth and accordingly re­quireth from euery Christian: It is (as you haue heard) the end of our Electi­on, Creation, Redemption, Sanctificati­on, [...], to bring forth good fruit. If we search the Bible from the beginning to the ending, we shall find this to be the very pith, the marrow, the maine subiect, and life thereof: yet be­hold the great goodnesse of God, what he might command and compell vs vnto, in the name of our Soueraigne Lord and maker, he doth (considering our weak­nes and infirmitie) intreat and wooe vs vnto, in the language of a louing and bountifull Father. Serm. 3. de ver­bis Domini. As S. Augustine most sweetly, Nobis praemia repromittit, vt nobis obsequia debita seruitutis extorqueat, he doth make vnto vs a promise of re­muneration, to draw vs to the perfor­mance of that seruice which in dutie we owe vnto him in the whole course of our life and conuersation: Vt quos nolle seruire conspicit sponte, suorum beneficio­rum possit promissionibus inuitare, that [Page 20] whom he sees will not freely serue him of his owne accord, he might louingly and friendly inuite, by promising a re­ward.

VVhy God doth promise a re­vvard to good vvorks.This doth God, to make it knowne and manifest vnto the sonnes of men, 1. how sweet and pleasing a sauour the 1 sacrifice of our holy Obedience doth send vp into the nostrils of the most 2 High. 2. That none shall euer inherit the ioyes of heauen, but such as doe wholly endeuour and bend themselues forward to bring forth good fruit here on earth; such as labour for the inward sanctitie, and lead a holy and religious 3 course of life. And 3. that they shall be as sure to participate of this his pro­mised bounty, as if by their deserts and merits they were interested in it. And that the Sunne of Gods grace and bounty may yet more clearly and freely reflect its beames vpon the eyes of your vn­derstanding, I hold it not vnfitting be­fore we proceed any further in a word or two to remooue out of the way the opinion of Mans merit, which like a thick mist and darke cloud the enemies of the crosse of Christ, haue cast before it, to the great obscuring and impay­ring [Page 21] of the glorious splendor thereof. It is a point, I take it, well worth the time, and may iustly plead for your Christian attention. Sure I am, it ma­keth much for the promoting of Gods glory, and the furthering of our owne Good: for when wee seriously consider the insufficiency of our owne works to saue vs, we may learne a poynt of true wisedome, not to leane vpon the broken staffe of our owne Merits, which will surely deceiue vs, but wholly to relye vpon the louing mercies of God, which are sure, and will neuer faile vs. Thus Gods shall be all the glory, and ours all the good.

I am not ignorant, that many of our moderne Diuines haue not a little stu­died this point, and left the fruits of their learned Labours vnto the broad eye of the wo [...]ld, that who so list may looke into them, and receiue satisfacti­on to the full; for nothing of substance can bee super-added vnto that, which they haue already set forth: yet I think it not amisse, considering the present oc­casion, to borrow a little handfull out of the liberall haruest of their labours, and present you with a taste of their fruirs [Page 22] dressed after my owne fashion: I doubt not but it will be pleasing vnto some, I hope and pray that it may be profitable vnto all. Happily I may herein seeme to some to make an impertinent digres­sion frō my text; but who so well weigh­eth the drift of the Holy Ghost, shall find, and consequently beare me wit­nesse, that I doe not beg my Theame, pick a quarrel with that which the text of it selfe will not seeme to affoord and offer. That which God in this Writ re­quireth of vs, is the bringing forth of good fruit: this is the maine thing intended in this text, and pressed vpon paine of Gods furious wrath, and fiery displea­sure for euer, signified in being cut downe, and cast into the fire. As if he had said more fully, yet briefly and plainly thus: If ye bring forth good fruit, yee shall be saued: but if ye doe not bring forth good fruit, yee shall be damned. Now, the not bringing foorth of good fruite, being the meritorious cause of our Damnation, (as you shall heare af­terward) one would thinke on the contrary, that the bringing foorth of good fruit, is a meritorious cause of our Saluation.

That we cannot by way of Merit challenge so magnificent a remunerati­on, as God out of his great goodnesse doth binde himselfe by promise to con­ferre vpon the Sonnes of Men for their pious and god [...]y conuersation, may be plainely demonstrated vnto you by di­uers particulars I will at this time contract my selfe in fiue. In euery Worke to make it meritorious there are fiue things requisite.Our vvorkes no [...] meritorious for fiue Reasons.

• 1. Gratuitie.
• 2. Vtilitie.
• 3. Proprietie.
• 4. Puritie.
• 5. Paritie.

1. That Worke which doth merit a­ny thing at Gods hand must of necessi­tie be opus Gratuitum, a free-will Offe­ring, a worke of Gratuitie, and in no wise due for any other cause or respect. Seeing then we owe of dutie vnto God whatsoeuer we are or haue; vndoubt­edly whatsoeuer we doe, can merit no­thing at Gods hand.

2. There must be Vtilitie, that Good which we doe, to make it meritorious, must be profitable and commodious vnto him, at whose hands wee merit any thing. But no action of ours of what straine soeuer it be, can bring any be­nefit, [Page 24] any commoditie vnto God: for as Eliphaz said vnto Iob, Iob 22.23. May a man be profitable vnto God as he that is wise may be profitable vnto himselfe? Is it any thing to the Almightie that thou art righteous? or is it profitable to him that thou makest thy wayes vpright? His Interogation doth argue a stronge negatiue resolution: as if he had said in a word, No mans righteousnesse can bee any way profitable vnto God: and therefore we can merit nothing at Gods hand.

3. In that by which we merit any thing we must haue an absolute propri­etie; it must be our owne. Now Good workes, Good fruits are not our own, they are Gods: wee cannot of our selues so much as Will, much lesse worke that which is Good, for it is God that worketh in vs both the will and the deed: Phil. 2.13. There­fore we can merit nothing at his hand.

4. There must bee a Puritie, our workes must be performed according to that absolute Perfection and Puritie which God in his reuealed will requi­reth of vs: they must bee vindicated and freed from all vncleannesse and im­perfection, which no man so long as hee liueth in the flesh can vndertake for the [Page 25] best and choisest fruit he bringeth forth: for euen our best actions, were they nar­rowly scanned, in some thing or other Carnis putredinem sapiunt, Lib, instit. de Justif. fidei, Cap. 10. as Caluin no­teth, doe sauour and relish of the Cor­ruption of the Flesh: happely they haue leaned to some sinister respect, or haue not beene performed with such sincerity and alacrity as God requireth.

5. To make our workes meritorious, there must be a Paritie, there must bee some proportion and equalitie betweene that Good we doe, and the reward wee receiue for it: Now what Parity, what Proportion betweene our workes which are but temporall and finite, and the reward which is eternall and infinite: The Naturall Phylosopher, and any one that is not a mere naturall, will tell vs that Finiti ad Infinitum nulla est propor­tio, there is no proportion betweene that which is finite and that which is infi­nite. Therefore our choicest fruits, our best workes being defectiue in euery one of these fiue particulars which ought necessarily to concurre for the making of them meritorious, it is strange there should liue in this great light of the Gospell any that dare attempt such a [Page 26] worke of darkenesse as to stampe mans workes with the Character of Merit. Sure I am in the Word of God we can­not so much as finde the Word Merit Indeed God doth very frequently in the Sacred Scripture promise a reward to the godly, and hence they fondly collect that the godly doe merit by the holinesse of their liues: as if between reward and merit there were a mutuall relation, that no reward is giuen but vp­on a presupposed merit. For answer whereunto, I may tell them, as our Sa­uiour the Sadduces,Matth. 22.19. That they erre not knowing the Scriptures: for as the Lear­ned haue obserued, that which by Saint Mathew is termed [...] a Reward, Math. 5 46. Luc 6. 32. is by Saint Luke termed [...], Grace, fa­uour or thankes; to signifie vnto vs, that when God rewardeth the righte­ousnesse of men, the reward is not to be ascribed to any worth or dignity in the Creature, but wholly to the benignitie of the Creator: not to any desert or me­rit in Man, but vnto the meere grace and mercy of his Maker. For as Saint Paul 2 Ephes. 8.9.2 Ephes. 8.9. a place worth the noting, By Grace we are saued through Faith, and that not of our selues; it is the [Page 27] gift of God: not of workes, lest any man should boast himselfe. The Case being so cleare, we may be bold to affirme that most blasphemous is the practise of the Papists who both in Pulpit and Presse so stiffely contend to enthronize the im­perfect, impure workes of sinnefull man in the Chaire of Merit, in which no­thing by right but the holy and perfect obedience of the Sonne of God can sit. My beloued, I dare confidently affirme it for trueth, and you may boldly take it vpon that terme, that no Mortall by building him vp a Babel of his me­rits can euer reach Heauen: Heauen being a transcendent, too high for the short reach of humane merit. The sai­rest face hath some Mole or Freckle: the soundest Pomegranate, some rotten Kernell: Corruption is a great part of the best: yea the best euen from their conception are wholly ouer-runne with corruption, from which they can neuer be throughly purged till the soule and the body by death be parted and put a­sunder: by reason whereof euen our best actions are stained, our best fruits wee bring forth are foulely blemished, and wil not endure the Iust eye of heauen to be­hold [Page 28] them as they are in themselues: the serious consideration of this made the Prophet Dauid thus pray vnto God: En­ter not into iudgement with thy seruant, Psal. 143 2. for no flesh is righteous in thy sight: There­fore my beloued, instead of standing like Proud Pharises vpon the tiptoes of of our owne goodnesse, let vs with the Penitent Publican truely humble our selues before the throne of his Sacred Maiestie for our manifold transgressi­ons which bring vs vnder the curse of the Law: for the manifold sinfull im­perfections and blemishes euen in the best fruits that euer wee brought forth, for which we stand guiltie before him: Let vs reiect the menstruous and rotten ragges of our owne righteousnesse, Esa. 64.6. whol­ly relying vpon the louing mercies of our heauenly Father, which hee hath set forth vnto vs in his Sonne Iesus Christ, who himselfe alone by his most perfect and all-sufficient obedience hath merited our redemptiō from the wrath to come, and purchased for vs a Kingdome that cannot be mooued. Heb. 12.28. This hath he done for vs: but how? vnder condition of our new obedience; of putting off the olde Ma [...], and putting on the new: of [Page 29] forsaking the crooked paths of Sinne, and following the straight way of Righte­ousnesse: So that being redeemed and bought with the price of the Lambe, wee must not thinke we may liue ac­cording to the lusts of our owne hearts and whatsoeuer seemeth good in our owne eyes, for this is nothng else but a trampling of the blood of Christ vnder our feet, a turning of the grace of God into wantonnesse, the onely way to make our selues vncapable of that inestimable bounty of our bles­sed Redeemer: No, no; such as are Iu­stified by the blood of Christ, and haue a­ny sauing portion in his bitter death and passion, are also sanctified by his blessed Spirit vnto all holy obedience, to bring forth good fruite, the fruit of good liuing: This is the true Character and cognisance of such as are of the houshold of Faith: For as the tree is knowne by the fruit: Iames 2.18. so is Faith made mani­fest by the workes of righteousnesse. The bringing foorth of good fruite is via Regia, the Kings, yea euery Christians high-way wherein he must walke, if he make any account to at­taine vnto that Spirituall Caanaan, to [Page 30] be a free Denizon of the holy Ierusalem, that city aboue, the mother of the elect. For as among the Antique Romanes, the two Temples of Vertue and Honour were so contriued, that none could haue accesse vnto the latter, vnlesse hee did take the former in his way: So it is with vs, God in his eternall decree hath set downe this resolution, which like the Lawes of the Medes and Persians will admit of no alteration, that none shall obtaine the life of Glory, but such as liue in the state of Grace: The penny is paid onely to such as labour in Gods vineyard. Matth. 20.2. The Crowne of righteousnesse is laid vp only for those that fight a good fight, 2. Tim. 1.6, 7. and finish vp the course of their liues in the faith of Iesus Christ. Hence that of the Prophet Dauid, Psal 37 27. Eschew euill and doe good, and liue for euer. To draw vp all in a word, though we can neuer bee saued for bringing forth good fruit, yet we can neuer be saued without it, such is the necessitie thereof: Sola fides justificat, sed non solitaria. It is a common, a knowne position, Only faith doth iustifie vs, but not faith alone: onely faith doth iustifie, as the Instrument by which we appre­hend and lay hold on the Obedience of [Page 31] Christ, the only meritorious cause of our saluation; but not faith alone, that is, a barren, a dead faith, a faith without fruits; for that is no sauing, no justifying faith: and therefore euery tree must bring forth good fruit. Haeretici hodie­consilia carnes dederunt, & do­ctrinam Ba [...]aam tenuerunt,- nec ipsas Dei leges aut mādata esse ad salutem ne­cessaria, sola fide omnes sal [...]ari. - Vt viā spi [...]itualē destruerent, om­nem de peccatis & virtutibus sa [...] ­n [...]m d [...]ctrin [...]m venena [...]is suis dogmatibus in­fecerūt - negan­do vllam bon [...]rū op [...]rum veram iustitiam, aut ad salutem necessa­riam, & conse­quenter omnia in Sola si [...]e col­locan [...]o. Stapl. promptuar. Mor. in Domine. 7. Pentecostes.

This is the Doctrine we Preach and Presse. See then by the way, the impu­dent malignitie of our broad-mouth'd aduersaries, the brats of Romish Babylon, in traducing and branding our Prote­stant Ministers for Solifidian Preachers, such as in their Sermons are al for faith, and nothing for fruits. Thus like cursed Vipers they vent out the venom of their malice vpon vs, of purpose to bring our persons and doctrine into contempt with their hood-winkt Proselites, and all be­cause wee will not with them beyond truth, adde to the worth of good works, and detract from the sole efficiencie of Christ his obedience. Maugre their viru­lent malice, this is our abundant com­fort, that besides the testimony of our owne cleare consciences, which are vnto vs as manyConscientia mille testes. millions of witnesses: those many learned and religious Treatises of our Churchmen, which haue vndergone the Presse, & are at this present extant: [Page 32] that little world of Christian people by our ministery fed to their euerlasting happinesse, those many holy and blessed Angels alwayes present at our solemne sacred Assemblies: and God himselfe, who is all in all, and aboue all, will sub­scribe to our white Innocence, and their blacke Impudence.

Oh my beloued, I would to God all of vs, both Priests and people, could as ge­nerally wipe away this their foule and false aspersion, by bringing forth of good fruit, as by our generall preaching and professing the necessity thereof. But alas, the neuer too much to be lamented mi­sery, whilst out of our zeale to Gods glory, we labor to maintaine the sacred prerogatiue of Christ his obedience, and labour to pull downe those proud pillars of merit which our Aduersaries of their owne heads haue erected to the honour of mans worthlesse works, and the disho­nour of God, we carelesly neglect, and scarce so much as once think vpon that which is Gods chiefest glory, and the life of our Christian profession, bringing forth good fruit.

I remember I haue read this censure of the Roman State, Omnium honorum [Page 33] principum imagines in vno posse exculpi annulo, that the pourtratures of their good Princes might bee cut out within the compasse of a little ring. Oh my beloued, is it not as iustly to be feared, that the like may be as truly affirmed of vs? So small is the number of those in this our Sardis, Reuel. 3.4. which haue giuen vp their names vnto Christ, (if we may take the libertie to censure the tree by the fruit) that should the Lord send forth a Iere­my to make inquisition for a man, Ierem 5.1. that is, a good man, Iob 1. one that like Iob truly fea­reth God, and is fruitfull in all holinesse, he would returne, if not with a non, yet with a vix est inuentus, scarce is such a creature found. Good men being like little veines of gold in great and mightie mountaines of ground; Esay 7. or like the gleaning of the eares of corne after the haruest is past, or the gathering of grapes the vin­tage being ended: they lie but scatte­ring and very thinne, one in a citie, Ierem. 3.14. two in a tribe, wheras Romish Idolaters, coun­terfet Professors, and impudent transgres­sors, such as are not ashamed to glory in vngodlinesse, and prostitute their deeds of darknesse vnto publike notice, are the greatest part, yea, very neere the [Page 34] whole number of such as are called Christians.

Not to speake of that Antichristian Spawne and Popish frie, though not one of the least and lightest burdens vnder which, as the labour of her wombe this our Land groaneth. Proceed we vnto the second sort; and who is there so blind or deafe that doth not behold or heare, how plentifully this our Sion is furnished, yea rather how lamentably be pestered with a numerous brood of Apish professors, and Mocke-Christians, as I may tearm them, such as in outward appearance might seeme deseruedly to b [...] registred in the roll, and ranked in the number of true Nathaneels, Iohn 1.47. but are indeed as ranke false and perfidious, as Ioah, An outside sin­gularly commen­dable, if the in­side he ansvve­rable. or Judas They would seeme by the precisenesse of their habit, and demure­nesse of behauiour, to be truly mortified to the world. To giue them their due, which our English Prouerbe will not deny the Deuil himselfe: they will reproue sinne, refraine from swearing, celebrate the Saboth, yea many houres of the weeke dayes in hearing of the Word, labouring if they like the Preacher to digest it in their memories by penning and mutuall [Page 35] conference: in a word (oh the sanctitie of the Deuill) they will pretend a great deale of faire and religious dealing, seeme to bee Gods white children: but (oh the Deuillishnes of these Saints) doth it not plainly appeare, that they are lit­tle better then Deuils transformed into Angels of light?2. Cor. 11.14. fell and cruell Wolues couered and clothed in Sheepskins, ma­king Religion to serue but for a Stalking horse, wearing Christs Liuery for their owne conueniency, that so they may the more safely and vnsuspectedly compasse their secret vnsacred endes? hath not Time the mother of Truth reuealed this for a truth, that there are none more vn­iust in their dealings, none more coue­tous, deceitfull, full of pride, enuy, hatred, malice, and all vncharitablenesse then they, though they take vpon them a more strict profession of Christ then ordinary?

In a word, as the Trojans were neuer more damnified, th [...]n when Aeneas did put on harnesse like vnto theirs, brea­king into the midst of their troops like a member of their army: So the true Nathaneels of our Jsrael, yea godlinesse it selfe neuer receiued more disgracefull [Page 36] affronts, then haue bin and are continu­ally most vnhappily occasioned by the counterfeit pietie of these so common hy­pocriticall professors. Matth. 26.49. As Iudas betrayed Christ into the hands of his enemies; so these haue and doe continually betray the holy calling of Christianitie, and the sincere Professors therof vnto the shar­per tongues of lewd-liuing Libertines, and vngodly Atheistes; yea, of many framed of a more sober, honest and tra­ctable temper, to be scourged & lashed with tearmes of disgrace: for let a man out of a holy reuerence vnto the sacred Maiesty of God, make conscience of an Oath: let him out of a sincere heart bee carefull to sanctifie the Sabbath of the Lord in all holy and religious exerci­ses: let him vow himselfe to all sobrietie and temperance, and be zealous for the Lord of Hosts in reproouing vngodli­nesse. In a word, let him heartily desire, and accordingly truely endeuour to keepe a good conscience in all things both toward God and man, Actes 24.16. not partaking in the sinful courses of these wicked times, but labo­ring so far forth as in him lyeth, accor­ding to that measure of grace hee hath receiued, to liue within the limits and [Page 37] compasse of an holy profession, it is re­puted but precisenesse, he is ordinarily derided vnder the name of a Catharist or Puritan, and of the most hated and de­tested as much, if not more, then a trea­cherous bloody Papist, or damnable A­theist. Thus the seeming Saints of our age, by their ouer-hasty running after Christ for sinister respects, haue cast the true Nathaneels of our Israel behind hand in their iust credit and estimati­on:Iohn 1.47. the world measuring the feet of all professors by the Last of these false pro­fessors.

And not onely doth counterfeit pietie, Hypocrisie thus flourish to the great contempt & reproach of sincere profes­sors: but in the third place we may ob­serue, that all vngodlinesse hath aduanced it selfe and taken heart. Iniquity hath put on a brow of brasse, and Impiety like a shamelesse strumpet, attended by Impu­dency, hath taken vp her standing in e­uery street, and corner of Court, City, and Countrey: Ambition, base flattery, perfidie, drunkennesse, couetousnesse, prodi­galitie, pride, lechery, luxury, injustice, theft, murther, adultery, feareful swearing, and periury, contempt of the Manna and [Page 38] Ministers of Gods holy Word; and what seldom heard-of crimes in former ages, are not the familiar minions and darlings of these Times! It is a tedious taske, and would prooue but an irkesome dis­course to trouble your eares with a particular enumeration of all the sinnes that roost, yea raigne in this Land: for it may be truly said of it, as the Poet in his Epigramme vnto Caesar concerning his Theater:

There is almost no sinne so peculiar to any forraigne Countrey, which is not presented to the life vpon the stage of this Land: and there is almost no person of what place or fashion soeuer that doth not act his part in them more or lesse. Thus vngodlinesse is become an Epidemicall disease: like a Contagious leprosie it hath infected and runne ouer the whole Body of this Land; and no part more then this Citie: in so much that it may truely be said of vs as the Prophet of the Iewes,Esa. 1.4.5.6. We are a sinnefull Nation, a people laden with iniquitie: The whole head is sicke, the whole heart is heauy, from the sole of the foote to the crowne of the head there is nothing whole [Page 39] therein but wounds, and swellings, and sores full of corruption. And which doth consummate our iniquitie, though wee are so desperately sicke of sinne that wee lye euen at the doore of death, and there bee scarce so much as a thresh-hold be­tweene vs and eternall destruction; yet who is there that with patience wil suffer the Preacher, Gods Deputy-Phy­sician for the good of his soule, so much as to lay his finger vpon those his can­kred sores of sin, which suffered to run on their course, will vncurably corrupt, and irrecouerably cast away the whole man both body and soule. Sinne, especially that which ordinarily thrusteth it selfe into the seruice of any calling, and like the siluer Shrines of Diana, Acts 19.24. bringeth in any emolument, or reuenew, must haue a Protection, must not bee touched. The corrupt courses of those which apper­taine to Courts of Iustice, the sacrilegi­ous practise of Church-robbers, fraudu­lent and vnconscionable dealing in pri­uate commerce; these and the rest of your bosome and best beloued sinnes proue but vnplausible, but harsh Themes for a Prea­chers inuectiue. Sure I am, wee may speake it feelingly, wee are sensible of no [Page 40] lesse: for deale we ingeniously & faith­fully in reprouing the corruptions of the time? do we lay open your beloued sins vnto the life? our labours are enter­tained with laughter, and our fidelity re­quited with a world of neglect and iniu­ry. Are not these the fruits that call this our land their mother soyle? I would to God they did not: I dare presume yee will all passe your words that I haue deliuered nothing but truth: and I may safely add, nothing to that which might haue beene deliuered for truth: for like those whom Moses sent to spie out the land of Canaan, Numb. 13.23. I haue cut downe but a Branch, with a Cluster of the Grapes that grow in this our Eschol, and haue brought with mee but a Sample of that cursed fruit this land in great plenty af­fordeth. O that we who haue so liberal­ly participated of the superabundant loue and bounty of God, should thus a­boue measure abound in iniquity. The time was (O that we had the grace seri­ously to consider it) the time was, when we were without Christ, Ephe. 2.12, 13 and were aliens from the Commonwealth of Israel, and were Strangers from the Couenants of Promise, and had no hope, and were [Page 41] without God in the world: but now, through the Mercy of the Almightie, wee who were once a farre off, are made neere by the Blood of Christ, that so we might be no more strangers and Forraigners, but Citizens with the Saints, and of the Householde of God. Againe,Jam tua res agi­tur paries cum proximus ardet. whereas other Nations doe ride euen vp vnto their horsebridles in blood, haue their Corne-fieldes depopulated, their Townes vnpeopled, their neerest kindred, and dearest acquaintance most cruelly butchered, and their whole coun­trey exposed to the iniury of Armes. Wee through the great Goodnesse of God, sit euery man vnder his owne Vine in peace: The Lord of his mer­cie continue it long amongst vs: whereas other Nations suffer the fa­mine of the Word, or at least haue it serued out vnto them mingled with the Cockle and Darnell of Popish errors and traditions: Wee, God be thanked, haue the Word most plentifully and purely prea­ched among vs; yea such plenty of the word we enioy, that like the Israelites, we are crop sicke, and loth that heauenly Manna, which our forefathers in the time of Popery & persecution so much [Page 42] longed after. I pray God this bring not a scarcitie of spirituall Bread amongst vs. Whereas others haue been strait­ned for the ordinary sustenance of na­ture, and wasted with misery, hanging vp their harps vpon the trees, and trans­lating the sorrowes of their soules into mournefull ditties, and so ending their miserable liues:Psal. 144 13.14. Our Garners on the contrary, haue beene full and plenteous with all manner of store: Our sheepe haue brought forth thousands, and ten thou­sands in our streetes: our oxen haue beene strong to labour, we haue no leading into captiuitie, no complaining in our streets. In a word, no Nation vnder the Sunne can prescribe and plead a greater por­tion of the immense Treasury of Gods mercy and fauours, then ours: the least of all which should for euer bind eue­ry one by way of thankfulnesse to con­secrate himselfe both soule and body vnto the seruice of his so benigne and bountifull a God, in all holy obedience, and newnesse of life, to bring forth good fruits, the fruits of holinesse and sanctifi­cation: But alas, we are so farre from bringing forth this good fruit, that on the contrary, we are barren in all good­nesse, [Page 43] and onely fruitfull in the damnable workes of darknesse, sucking in sinne, as fishes doe water; like swift Dromedaries, running with full speed into all vngod­linesse,Prou. 10.23. making it a pastime to do wicked­ly: neue [...] so much as once dreaming of that dreadful day of account, that great and terrible Assises of the Lord, where­in hee will execute his wrath and ven­geance vpon the children of disobedience. O my beloued, let vs take heed we bee not deceiued. This is the will of God, saith the Apostle, euen your sanctification: 1 Thes. 4.3. now the wil and pleasure of God is not barely propounded vnto man as a thing arbitrary, or of no great consequence, whether performed or not: for as with bountifull promises, so with feareful penal­ties, it is in sacred Scripture frequently pressed, the Lord as he hath a Gerizim, Deut. 11.29. for blessing, so he hath an Eball for cur­sing. As he will most graciously and li­berally recompense all such as worke righteousnes, with an immarcessible crown of glory: so he will most seuerely and terribly reward all workers of iniquity with an vnmercifull weight of misery. They which like good trees bring foorth good fruit in due season, their leafe shall [Page 44] not wither, saith the Psalmist, they shall flourish for euer: Psalm. 2. But they which doe not bring foorth good fruit, shall be like the chaffe which the wind scattereth a­way from the face of the earth, they shall perish for euer: so saith the Baptist here in my text, Euery tree not bringing foorth good fruit, is hewen downe, and cast into the fire, which is the third generall Part obserueable in this sacred Writ, The third gene­rall part. the penaltie attending delinquents, such as performe not what God in this Writ requireth.

The Penaltie is heere expressed, 1. as intended, God premoni­sheth before he punisheth. Now is the Axe layd vnto the roote of the trees, 2. As inflicted, E­uery tree not bringing foorth good fruite, is hewen downe, and cast into the fire. A Mercifull Method, and well beseeming the God of Method, who is full of mer­cie: though our sinnes be so numerous and haynous, that like vnto that of Cains, Genes. 4.10. they doe euen call and crie vnto God for present vengeance: though our iniquities be so enormous, and growne to so great a height, that they reach vp vnto Heauen, and euen pull God out of his Mercy-Seate, to enter in­to Iudgement with vs, to emptie out [Page 45] the full Vialls of his wrath vpon vs to our present fearefull confusion: yet, Oh the goodnesse of God, hee dealeth not with vs sinnefull miscreants accor­ding to our deserts, and as many a mer­cilesse Creditor with his Debitor, who couertly without the least noise procu­reth an Execution against him, and ser­ueth it vpon him, happily to his irreco­uerable vndoing, not so much as once fore-acquainting him with his Resolu­tion, that so he might in time thinke vp­on some honest course for preuention.

No, my beloued, though mans wayes are full of cruelty, yet Gods wayes are full of mercy: Hee would haue all the world to know, that he is not delighted in the death of a sinner, Ezek 13.23. but had rather hee should turne from his wickednesse, & bring forth fruit worthy of repentance, and so liue for euer: and therefore, as Jona­than shot three arrowes to forewarne Dauid of Sauls displeasure,1. Sam. 20. that hee might the better prouide for his saftie: so almightie God first in mercy proclai­meth his wrath & indignation, before in Iustice he proceed to Execution. First, he is pleased to foretell vs that for our transgressions, for our not bringing [Page 46] forth good fruit he intendeth a seuere penaltie against vs, before such time as he suffer it to be inflicted vpon vs:Praemoniti. Praemuniti. that so we being forewarned of that feareful euill which from God is like to befall vs for our falling away from God, we might in time make our peace with him, & so preuent the execution of his wrath. For the more effectuall performance whereof, that wee may the more care­fully and speedily addresse our selues, proceed we according to our propoun­ded method, to take some punctuall no­tice of the fearefulnesse of his fury dis­plaied in the particulars of the penalty. Now is the Axe laid vnto the root of the trees: Euery tree therefore not bringing forth good fruit, is hewen downe and cast into the fire.

Each word (as you haue heard) bea­reth a part and euery part doth most e­uidently demonstrate the Greatnesse of Gods wrath and indignation against vs, and is of power to imprint Cha­racters of terror in our hearts, were they as hard as rockes of Adamant.

To take vp the words as they lye in their order.

First, behold the Lord of Hosts is [Page 47] already vp in armes, and his wrath, like Iehu the Sonne of Nimshi after Iehoram marcheth most furiously after vs:2 King. 9.10. yea to our greater terror it hath already wrought it selfe within distance; for Now, euen Now is the axe laid vnto the root of the trees. Secondly, consider we the instrument apprehended for the ex­ecution of his wrath,Musculus in locum. it is not Culter Sar­mentarius, a pruning knife, but Securis excisionis, a ruining Axe. Thirdly, this ruining Axe is not vibrata, Gorthan in locum. brandished or shaken ouer the trees, but posita, it is put, laid close to the trees. Fourthly, this ruining Axe is not laid ad truncum aut ramos, Bullinger. to the bodie or boughes of the trees, but ad radicem, to the foun­taine of life, the root, which once hurt or cut, de tota arbore actum est, the whole tree doth perish, and is past all hope of shooting forth againe. Such is the pe­naltie here intended, and is pronounced, as inflicted, Euery tree not bringing forth good fruit, is hewen downe, and to make it more fearefull, is cast into the fire.

There was a custome among the an­cient Romans that their Consuls had as Ensignes of their authoritie bundles of rods, and an Axe carried before them: [Page 48] Rod [...] the [...] of Iustice to cut them off in case they proued incorrigible, and would not bee reformed with any fa­uourable correction. In like manner Almighty God hath his Pruning knife, and his Axe: Hauing planted his Ground with Trees, and not finding them fruitfull according to his expecta­tion, like an expert and carefull Gardi­ner with his pruning knife hee shreddeth and pareth off the luxuriant branches, and vseth all such meanes for their fru­ctification, as in his heauenly wisdome he apprehendeth most prevalem and ef­fectuall.Quamdiu spes est remedii, stercoratione aut putatione subuenitur ar­borum vitiis: caeterum vltimae desperatio tis in­dicium est quo­tier Securis ad­mouetur ra­di [...]i. Bull. Thus for many a yeare with much patiēce expecting their improue­ment, at length the season of fructify­ing being come, wherein hee resolued to put a period to his patient expecta­tion, he walketh towards his Plantation with an Axe in his hand, resolued if after his so great care and cost he finde any Trees that doe not bring forth good fruit, to cut them vp by the roots and cast them by for the Fire.

In a word or two, to adde a little more light vnto the darkenesse of the letter. This Axe laid vnto the root of the Trees doth signifie nothing else but [Page 49] the vengeance of God which hangeth o­uer our heads ready to fall sudden­ly vpon vs to our fearefull confu­sion.Ne [...]p vero novū est securim & gladium in Scripturis poni pro graui dei vindi­cta. Idem ibid. My beloued, doth not the cloudy and heauy countenance of these Times promise and presage as much? Certain­ly take we a true Inuentory of our gene­rall Apostacie from all godlines and pi­etie, we cannot looke for lesse. I but the Lord is mercifull and Gracious, Exod. 34.6. slow to anger and abundant in Goodnesse and truth, reseruing mercy for thousands. True my beloued, and haue we found him lesse? Doe not all those gentle and more fa­uourable courses he hath taken for re­claiming vs from our sinnefull courses speake as much? May not the Lord iust­ly expostulate and reason the case with vs, as he did with his beloued Ʋineyard. Esai 5. He hath Planted vs in a most pleasant & fruitfull soyle: he hath encircled & hedged vs round about with his louing mercies: & what could he haue added more vnto that which he hath already done? How oft, how long hath he labored for our conuersion by the preaching of his Word: Sermon vpō Sermon, with extraordinary earnestnes and importunity knocking at the doores of our harts, that hearing him [Page 40] we might open vnto him, and he enter in vnto vs: Psalm. 51.10. He I say, who onely is able to create in vs cleane hearts, and make vs fruitfull in all holinesse. And to make his Word the more powerfull for our con­uersion, how often hath he actuated it by many temporall afflictions, which hee hath inflicted vpon vs: as inundations of waters, dearth of corne, losse of our fortunes, losse of our faithfull friends, and such as had deepest interest in our af­fections: sometimes scourging vs with the refractarinesse and disobedience of those which through naturall or ciuill reference are neerest and dearest vnto vs: sometimes making these houses of clay (our mortall bodies) Hospitals for pestilentiall and painful diseases: some­times suffering the high-priz'd treasure of our reputation to be rifled by wret­ched Shimeyes. But alas, what hath all this pruning preuailed? What good work haue these and the like afflictions wrought vpon vs! Happily for the pre­sent they haue a little humbled vs, and wrung out of vs a repentant teare, with a protestation of new obedience, of bring­ing forth better fruit for the time to come then formerly we had done: but this [Page 41] repentance of ours hath been as the Pro­phet speaketh; but as a Morning cloud, Hos 6.4. and as the morning dew it hath gone away; like Dogges we haue quickely returned to our owne vomit, 2 Pet 2.22. and instead of bringing forth Vuas, grapes,Esay 5.4. wee haue brought forth Labrucas, wild grapes: our grapes are grapes of gall, our clusters be bitter, Deut. 32.32, 33. our wine is poyson of dragons, and the cru­ell gall of Aspes. My beloued, will God, thinke we, suffer himselfe to be thus de­luded from time to time? Are we sure he will alwayes looke vpon vs with a fauourable aspect, and neuer shut vp his louing kindnesse in displeasure? O let vs beware of carnall securitie: it is as dan­gerous and fearfull an euill, as the soule imbarqued in the body can meet with, whilst sayling in the Sea of this world. Certainly, if his so many gentle and mercifull visitations will not reclaime vs from our dissolute courses, but wee will stil frequent our old sinfull haunts, drawing iniquitie with cartropes, and sinne with the cords of vanity, he will lay aside all lenitie, [...]sa patientia sit si [...]or. & deale with vs more rough­ly and seuerely. It is not a pruning-knife, some fauourable affliction, some father­ly correction shall serue the turne: for [Page 52] (behold) hee hath put an axe into the hand of the destroying Angel, not like Abimelech, Iudg. [...] 43. to cut downe some boughes from the trees: no, he hath giuen him a straight charge, a strict commission, if he find any tree, any man that bringeth not forth good fruit, to hew him down euen at the very root: that is, by death to root him out of the land of the liuing, which is the first particular penaltie, the Excision. The first penalty an Excision. Euery tree not bringing forth good fruit, [...], is hewen downe.

Doe but consider, I beseech you the fearefulnesse of this penaltie. True.

Psal. 89.47. Hebr. 9.27. What man liueth and shall not see death? There is a Statute for it, Statutum est omnibus semel mori. It is appointed vnto all men once to die.Cui nas [...]i conti­git mori restat. Sen. Ep. 110. Death is Gods Ser­geant, vnto whose arrest the whole surui­uing race of Adam is subiect, as well the godly as the vngodly: and therfore it is not here said, that he which bringeth not forth good fruit, shall dye; but shall be hewen downe; to signifie the fearefulnesse of that death which shall befall him. The godly man, hee that bringeth forth good [Page 53] fruit, shal die: but he is happy in his end: for that he departeth this life in the sweet peace of conscience, which he hath obtai­ned through faith in Christs blood, wher­by he is reconciled vnto God, & sealed vp vnto the day of redemption: so that the misery of death is vnto him the death of all misery, and his last end the beginning, Dies iste quem tanquam extre­mum reformidas aeterninatalis est. Sen. Ep. 102. the birthday of eternity. And therefore laetus lethū excipit, come Death when it wil come, it is truly & heartily welcome, & finds him ready & willing with much vnfained ioy to entertaine the stroke which shal separat his soule & body, that so being freed from the prison of his bo­dy, he may enter into his masters ioy, Matth. 25.21. & be crownd with glory & happinesse in the highest heauens. In regard wherof,Justus dum per mortem e vita tollitur, non ex­ciditur, sed in vberius solum transfertur. Fran. Luc. Bru­giens in locum whē by Death he is taken out of this life, he cannot be said to be hewen down, but ra­ther transplanted into a more fruitful soile. On the other side, the vngodly man, that bringeth not forth good fruit, but is barren in all goodnesse, and only fruitfull in the dānable works of darknes, he shal die, but a death far different frō that of the righ­teous: for being besotted with the plea­sures of sinne, and hauing his affections fast glewed to the things of this world, [Page 54] when Death arresteth his Body, his Soule wil depart out of it like sawdust grated out of the belly of an hard Oke, with much labour and striuing: so vnwilling and loth it will be to breake vp house, and bid farewell vnto the world. Yea, for as, much as he neuer endeuoured to keep a good Conscience toward God and man, therefore his guiltie Conscience, like the euill Spirit which vexed Saul, 1 Sam. 16.14. shall most fearefully wracke and torture him, and a wounded spirit who can beare? Prou. 18.14. saith the Prouerbialist: and thus in the anguish and bitternesse of his Soule he shalbe bro­ken like a tree: Iob 24.20. the Axe of Death shall cleaue & rent his soule and body asunder with all violence and terror, he shall bee hewen downe, saith my Text.

But is this all? shall this Tree thus fell'd, there lie and rest and rot where it falleth? I meane, shall his soule and body thus parted, so perish, as that he shall cease euer to haue a being any more, and consequently a feeling of any further misery? Certainly, though sinful man be like vnto the beasts that perish, yet he doth not perish like the beasts, whose bodies are turned into ashes, and their spirits va­nish as soft ayre, and are no more. No, [Page 55] his soule is an immortall substance, and his body, though in the eye of a carnall Sadducee, it seemeth so to perish, as that it shall neuer haue a being any more; yet it shall at the last day by the power of God be restored to its iust proportion: for after Death there must come a Iudgment particular of the Soule, when it de­parteth from the body; generall, of Soule and body at the generall resurrection. So that this fearfull hewing downe is but as the Prologue to a more tragicall & feare­ful Scene: it is but [...], the begin­ning of sorrowes, the forerunner of more fearefull torments. For after the axe of Death hath with all violence, cleft and rent his Soule and Body in sunder, after that [...], hee is thus hewen downe, it followeth in the next place, [...], bee is cast into the fire, hee is throwen headlong into the flames of Hell.

And this second penaltie, his exastion, The second p [...] ­naltie, an Ex­astion. is indeed principally that which causeth his dissolution to be so comfortles & full of terrour. For when the hand of God lyeth heauy vpon him to hew him downe by death, it is not the separation of his soule & body that doth so much trouble [Page 56] him, nor the leauing his beloued world that doth so much afflict him, no, nor the cruel gnawings of his guilty conscience that doe so wrack & torture him, otherwise then ioyned with the present apprehension of being cast into this fire, which he then foreseeth will most cer­tainly befal him af [...]er his dissolution. And no maruell, if the apprehension thereof strike such a dread & terror into his de­parting soule:Et hic. [...] c. 9. for what Aristotle that heathen oracle of learning said of the na­turall death of the Body, as one who saw no farther then the twilight of Nature would giue him leane, may more truel [...] be auerred of this second penalty, that it is [...], the most terrible of terribles. As Zeuxis that excellēt painter desiring to draw Junocs picture exactly, viewed al the Agrigentine Virgins with a curious eye, pickt out fiue of the choycest Pieces Nature did afford amongst them, out of which, for the composition of her pic­ture, he abstracted and expressed with his pencill what he apprehended more accurate and excellent, either for pro­portion or beauty: So the liueliest resem­blance can be framed of this fearfull pe­nalty, is by presenting vnto our fantasie [Page 57] all the torments that euer seized vpon the sons of Adam in this vally of misery; and out of them to make choice of such as are most exquisite, acrimonious, and in­tolerable, and out of these, if it were pos­sible to extract a Quintessence, and to in­flict this quintessence of tormēt vpon one man: and yet when we haue done all this, this all is as nothing: we sha [...]l haue framed but a dull, a weake Idea of this pe­nalty. For the Eie hath not seen, the Eare heard, nor hath it entred into the Heart of Man,1 Cor. 2.9. as what ioyes God hath prepar'd for those that loue him, so what sorrowes he hath laid vp for those that leaue him. And therfore as the Painter presenting the sorrow of the father of Iphigenia, when she was to be sacrificed, drew him with his face couered, as confessing his Art insufficient to expresse in his visage a griefe of that degree: so being at this time, according to my propounded Me­thod, to present so terrible & fearfull a pe­naltie, as to be cast into hell fire, my best course, I cōfesse, were to cast ouer it the vaile of silence, as being best cōscious of my own insufficiency, for a task of such transcendēcy. Yet vnwilling my particu­lar weaknes should frustrate the generall [Page 58] expectation of so Honourable an Audi­ence: And fearing my silence in a point of such importance may occasion some to sleight their owne ruine and neglect their speedy reformation: For such is naturally our slauish disposition that (notwithstanding all the grac [...]ous and glorious promises of the Gospell) vn­lesse the terrors of the Law be punctu­ally propounded vnto the vnderstan­ding, and so reflect and beate vpon the Conscience, wee walke without either feare or wit in the wayes of vngod [...]i­nesse, and as if wee had taken a liberall Dosis of Opium, are cast into a Spiritu­all Lethargie, and fall into Hell before we so much as dreame of Damnation. Therefore a word or two more particu­larly for the description of the feareful­nesse of this particular penaltie: For I intend not, though the case might iust­ly require it, to entertaine you with a particular discourse of the seuerall pu­nishments, wherein all the powers and parts of each damned Wretch to his greater terror shall haue their share; as those Positiue of intollerable cold, the Worme that neuer dyeth, palpable darke­nesse, the horrid aspect of the Deuils, and [Page 59] infinite moe, the least of all which is most horrible, Pectori generoso non tam molestū est rerum angu­gustia premi, quam abundan­tia & gloria pri­uari. Stapl. promp. mor. Mali non tantū dolebunt de ipsò tormento, quam quod repellentur a tali consortio. Ludolph. Si nulla exter­na poena torque­ret haec sola suffi­ceret. Mestreth ex Chrysost. too heauie for Nature to sustaine in her greatest strength. Nei­ther will I speake of the perpetuall pri­uation of the blessed vision of a most glorious God, and happy societie of the holy Angels and glorified Saints: a penaltie by all Diuines both antique and neotericke determined to be more terrible and fearefull, then all the Positiue mi­series Hell, yea tenne thousand Hells can affoord. The large and learned la­bours of Others concerning these par­ticulars shall at this time saue me a la­bour. I would gladly draw towards a conclusion, and therefore must desire so much fauour as that I may confine my selfe vnto this in my Text, as being most frequent in the Scripture, and of a Positiue torment the most fearefull and intollerable. Ex vngue Leonem. I shall in it giue you, as it were the length of Hercules foot, and so leaue you to guesse at the full pourtaiture of his whole body. The Tree which bringeth not forth good fruit shall be hewen downe and cast into the fire.

There are three things that do more punctually discouer vnto vs the feare­fulnesse Hell fire most fearefull for three causes, [Page 64] [...] [Page 65] [...] [Page 60] of this Penaltie.

1 The first is the Extremitie of it.

Many are the torments which cruell Tyrants the Deuils Engineers haue fra­med in the forge of their hellish inuenti­on to make poore Nature suffer:Multa sunt ab hominibus exco­gitata supplicia, sed nullum acu­tius, nullum ve­hementius, nul­lum acrius igne. Bellar. de gem. Columb. lib. 2. cap. 2. But of all; there is none more acute, none more vehement, none more acrimonious then that which is effected by Fire: and yet for extremity of heat, so infinite are the degrees whereby this Hell fire sur­passeth our Hearth fire, that the most expert Mathematician is vnable to take their true distance. Nebuchadnez­zars Furnace, though heated seauen times more then ordinary, yet it com­pared with the extreme heate and fer­uour of this Fire is but as the Chill-warmth of the Sunne in an extreme cold Winters day, or as the meere picture of Fire vnto the Fire which is Pictured: this Fire burneth in such extremitie, that in it the least moment of Paine will swallow vp whole Ages of fore­past pleasures.

2 Secondly, the fearefulnesse of this Pe­naltie appeareth in the Vniuersalitie of it: this terrible Fire burneth not a fin­ger onely,Math. 10.28. or a hand, or a foot, but the [Page 61] whole body, yea, the whole man both body and soule. For as both like Simeon and Leui haue beene brethren in the euill of Sinne: So both shall be brethren in the euil of suffering, both shal be tormented in this Flame, be cast into this Fire.

3 Thirdly, the fearefulnes of this Penal­tie appeareth in the Perpetuitie of it. Though the whole man be extremely & terribly tortured, yet it were some comfort if this acrimonious Penalty might haue either some ende or some ease. In Corporall griefs it is an experimentall Maxime, Nemo potest val­de d [...]lere & di [...] Seneca [...]p 78. Praeceps morbus alterum facies, aut extingu [...]tur aut extinguet. Ibid. Do [...]or quò incita­tior, [...]o citiùs in aliena [...]ione flu­porem (que) conuer­titur, hoc ita (que) solatium est va­sti doloris quod necesse est desi­nas illum sentir [...] si nimis senseris. Senec. Ibid. & ministreth some comfort vn­to the sick Patient, a Disease the shar­per the shorter: the more violent, the lesse permanent. It is impossible (saith Sene­ca) for a man to be in great paine and a great while in paine: for either it wil sud­denly leaue Him, or He suddenly leaue it. And if neither his Disease be suddenly taken from him, nor he from his disease; yet certainly his Paine cannot long continue in extremity, but will at length be translated into a stupiditie; it will produce a Stupefaction and numnesse in the parts it affecteth: and so the Partie ouersensibly affected ceaseth to be sen­sible of his griefe.

Againe a violent and virulent Disease though it be a long time ere a man can wholly shake it off and bid it farewell, sometime not till his last of time, Si longus est, habet intercape­dinem, dat re­fectioni locum, multum tempo­ris donat, necesse est vt exurgat & desinat. Idem ibidem. (Di­seases commonly comming on Horse­backe, but going away on foote) yet it is no small comfort vnto the sicke Patient that it commeth but by fitts: it doth not keep a continuall Terme in his body but hath sometimes its recesses and Va­cations: it doth not alwayes sit in com­mission; sometimes it hath an intermis­sion, and leaueth Man to himselfe to re­collect his scattered spirits, and repaire the ruined and crasie walls of his earth­ly Tabernacle, whereby he is the better enabled to hold out against the furious assaults thereof.

Besides, there are diuers artificiall Confections which the skilfull in Phy­sicke are able to prescribe and prepare, if not for the extirpation of his disease, yet at least for the remission and mitiga­tion of his Paine: there are lenitiues to asswage and quallifie the raging madnes thereof. Howsoeuer at length that Ca­tholike Esculapius Doctor Death will one day visit the perplexed Patient, and giue him a dyet drink that will vndoub­tedly [Page 63] cure him of all his griefes. Thus, I say, though a man bee infested with a disease that doth extremely plague and torture him, yet he hath these comfor­table hopes and helpes to sustaine him in it: either He and his Disease will sud­denly take their last farewell one of an other; or if it continue any time with him, it will in processe of time, through extremity of pain, produce a stupefaction, or admit of some friendly intermission, or at least of some gentle remission, to make it the more supportable: howsoe­uer, the Patient and his paine must one day part, and then there is an end of all his sorrowes. But alas, it is not so here, he that is cast into this fire, is not capa­ble of the least of all these comforts: for the extremity of his paine is perpetu­all, his torments are both endles & easeles.

It was indeed the opinion of Origen and his Disciples, that all the damned, August. lib, 21. de Ciuitate Dei, Cap 17. yea, euen the Deuils themselues, should one day be absolued from their paines,Tanto inuenitur errare deformi­us, & contra Dei ve [...]b [...] peruer­sius, quanto sibi videtur sentire clementius Au­gust. ibidem. and receiued into the societie of the Saints: which though it be a very mer­ciful opinion, yet it is a very foule errour, and hath bin therefore iustly exploded by the Church, as contradicting both [Page 64] reason, and plaine text of Scripture. Rea­son requireth a correspondēcy between the reward of righteousnes, and the wa­ges of iniquitie: that as he which like a good tree bringeth forth good fruit, shall be remoued from earth to heauen, there to inherite euerlasting felicitie: so hee which like a bad tree, doth not bring forth good fruit, should be cut downe from off the face of the earth, and cast into per­petuall misery. And the sacred Scripture doth plainly informe vs that Ex infer­no nulla redemptio, from Hell there is no redemption: As none can go from Hea­uen to Hell,Luke 16.26. so none can goe from Hell to Heauen; No, their heauinesse is con­tinuall, their plague desperate, and can­not bee cured. The breath of the Lord like a riuer of brimstone, Esay 30.33. doth kindle the fire of Hell; and being once kindled, it neuer either of it selfe goeth out, or can be put out:Math. 35.41. Esay 66. Exod. 3.2. for it is fire euerlasting and vnquenchable: and whosoeuer is cast in­to it, like Moses bush, shal be burned, but neuer consumed: he shall there continue eternally both body & soule in vnspeak­able misery. The extremitie of his paine shall not produce in him the least stu­pefaction: for he shall be eternally and [Page 65] totally perfectly sensible of this fire. His paine shall not admit of the least inter­mission, or remission there shal not be the least moment of time, but in which he shall feelingly confesse, I am most ex­treamely and fearefully tormented in this flame. He shall not obtaine so much as a drop of cold water in the eternity of his extremity, to coole the tip of his tongue.

It is no smal content vnto one that is afflicted with a violent burning Feuer, that he can turne and tumble himselfe too and fro in his bed in a vaine hope of ease: But Hee that is cast into this fire, shall be no more able to moue him­selfe,Ji qui fuerunt hic dissoluti D [...]i mand [...]torum vincul [...] d [...]r [...]m­pentes, tunc legatu manibus & ped [...]bus mitten­tur in panam aeternam. Guil. Paris. Math. 22. Est aliquod sola­men in mise [...]is sectos habuisse doloris. Iob 16.12. then a Tree that is hewen downe and cast into the fire. For seeing that through his dissolute course of life hee often broke the Chaine of Gods Com­mandements: he shall therfore by Gods commandement be fast tyed hand and foot with such chaines as hee shall not be able to breake: thus bound he shall be cast into Hell.

And whereas in Miserie it is ac­counted some Comfort to haue Compa­nie: Hee that is cast into this Fire, shall indeed haue Companie, but such as (like Iobs friends) will proue vnto [Page 66] him but miserable comforters: their com­pany shall be so little for his consolati­on, as that it shal much conduce for the augmenting his affliction. For (not to speake of the horrid aspect of his Tor­mentors, and the fearfull howlings of the Tormented) hee shall then see those in hell with him, of whose damnation him­selfe was the procuring cause: and this shall adde infinitely to his paines: for as Hee, who by his godly counsell, and religious conuersation hath bin an in­strument, to conuert others vnto God, shall shine as the starres in the firmament, D [...]n. 12.13. haue a peculiar reward of glory aboue others: so Hee who by his wicked and lewd conuersation hath occasioned the fal of others, shal for it, besides his more generall paines, haue some more speci­all torment inflicted vpon him: so that the very sight of such for whose sake he sustaineth his peculiar torments, shall bring no small affliction to his Soule. And hence it was (as Diuines haue ob­serued) that Diues being in Hell fire, requested Abraham to dispatch La­zarus to his Fathers house,Luke 16.27, 28. to premo­nish his Brethren, that they might not come into that place of Torment: [Page 67] not for any good hee intended toward his Brethren, (for Hell is as farre from Charitie, as Heauen from Enuy) but out of feare lest his paines should bee augmented through their presence, hee hauing corrupted them by his bad example.

In a word,Simon Pauli Suerinensis. Sicut nihil in Coelo deside­ratur quod non inuenitur: ita nihil in in­ferno inuenitur quod desideratur: as in Heauen there is nothing desired which is not found: so in Hell there is no­thing found which is desired.Dabitur miseris vita mortalis, morientur & semper erunt. Cassiodorus. Reuel. 9.6. He that is cast into Hell fire, shall seeke Death, but shall not finde it: hee shall desire to dye, but Death shall flee from him: Hee shall desire ease, but bee so farre from the least hope of obtaining it, that whether the present paine hee su­staineth in such extremitie, by vertue of this fire, or the present thought of the perpetuitie thereof be his greatest af­fliction, it is hard to determine.

I am not ignorant, that this penal­tie is Paradoxicall to naturall Reason: for first, it being a Position in Phylo­sophie, That the Agent is more Noble then the Patient, how can this Fire which is generally held Corporeall, af­flict [Page 68] the Soule which is Spirituall? A­gaine,Esay 33.14 this Fire being of a deuouring nature, how can it burne the Body; and not at length consume and reduce it to nothing, the body being natu­rally as combustible as Chaffe? Heere indeed is Saint Pauls [...]: as Simo­nides in another case: so must I con­fesse in this, Quò diutiùs mecum cogi­to, eò minùs inuenio: The more I seeke into it, the more I am to seeke in it: It is a great Mysterie, a Gordian Knot, which naturall Reason cannot vntye. What Saint Augustine for the former Quaere, Lib. 21. de Ciuit. Dei, cap. 10. Fit miris, sed veris modis, may also satisfie for the latter. That this Corporeall Fire doeth afflict the Soule, which is Spirituall: that it continually burneth the Body, but neuer consumeth it, is not more strange then true.Non nulla ani­malia in ignibus v [...]uere in [...]st [...]one sine cōbustione,- per mi [...]culum omn [...]potentissimi Creatoris, ib. c. 9. The same Father, for the set­ling of our Faith in this poynt, in­stanceth in diuers Creatures, and more particularly the Salamander, that doth miraculously liue in the fire without being consumed. Mans weakenesse is vnable to determine the power of God, it exceeding all that wee can possi­bly apprehend. These therefore being [Page 69] ineffable Mysteries, are not to be mea­sured by the scantling of naturall Rea­son. Our best course is to beleeue it here, lest for our vnbeliefe wee be made to feele it hereafter.

But it may bee replyed, That to punish Man eternally, who sinned but temporally, may argue God of Inju­stice, and Crueltie. Saint Gregory doth excellently well demonstrate the E­quitie of this Penaltie. Iniqui cum sine deniquerut, quia cum fine vixe­runt: nam volu­issent vti (que) si po­tuirsent sine sine viuere, vt p [...]ssent sine sine p [...]e [...]are Ostendunt enim quod in peccato semper viuere cup [...]unt, qui nunquā desinunt peccare dum vi­uunt, Greg. [...], Dialog The wicked, saith hee, sinne but for a time, because they liue but for a time: By their good willes they would neuer dye, that they might euer sinne: For they shewe they would euer liue in Sinne, because they neuer leaue sinning so long as they liue. And therefore, as hee elsewhere spea­keth:Ad districti iu­dicis sententiam per [...]t, vt nun­quam ea cant supplium, quo i­mens in vac vi­ta nu [...]quam vo­luit carere pec­cato: & nullus detur iniquo ter­minus vitiones, qui quam [...] vt aut h [...]ere no­uit [...]ermi [...]um [...]ri [...]s, Greg. 3. lib. Moral. It standeth with the Iustice of God, to visite man with a perpetuall Penaltie, who if hee might would liue perpetually in Iniquitie. Besides, Man in sinning offendeth an Infinite Maie­stie, and therefore in all equitie deser­ueth an infinite misery, to bee afflicted with endlesse torments. But why doe I stand disputing vpon the equity of this penalty? as if it were a fit thing to cal God to an account for his Iudgements

Certainly though they be secret, yet they can neuer be vniust, for as Abra­ham vnto God; Gen. 18.25. Shall not the Iudge of all the world doe right?

We see then the fearefulnesse of that Penalty which God will after this life inflict vpon sinnefull man: he shall be cast into Hell fire, there to be tormented extremly, to be extremely tormented to­tally, to be extremely and totally tormen­ted eternally. O what an eating torment is but the aking of a Tooth? What a sharpe and piercing paine to hold but a finger in the fire: but to be all on fire of Hell? to haue no part free? for the whole man to be nothing else but a tor­ment in extremitie, and so to continue without the least hope of ease world without end? We cannot but appre­hend and confesse an intollerable an vn­expressible penaltie.

But to what purpose doe I labour to set forth the fearfulnesse of this penalty? When we speak of these things, doe we not participate of Cassandraes blessing? Though wee speake the truth and no­thing but the truth, yet as the Prophet complaineth,Esay 53.2. Who will beleeue our re­port? Or at least who will be reformed [Page 71] by it? If we consult with the extraor­dinary sinnefulnesse of this age where­in we liue, the horrible securitie of ma­ny, and those outragious and vnheard of villanies euery where practised and perpetrated euen in the eye of the Sunn, it will plainely appeare that the grea­test part of mankind take Hell fire to be but Inane terriculamentum, a silly Scar­crow to keepe man in awe and order, an Old wiues fable, a meere Poeticall fiction: so little doth it preuaile with them for their reformation: Certainly, My be­loued, were our beliefe in this point as sound and our Meditation thereon as Se­rious as our liuing is sinnefull; O, what a holy and blessed change would it work both in our consciences and conuersation.

Tully writeth of one Damocles a Pa­rasiticall Courtier,Tuscul. lib 5. that though placed in the Seat-royall of Dionysius his So­ueraigne, and presented with a banquet of the choycest rarities, and to wrap vp the whole History in a word, liberally furnished with whatsoeuer his heart could desire for the accomplishment of his conceited happinesse, yet when be­stowing his eyes about him he espied a glittering Sword hanging ouer his head [Page 72] in a Horse haire ready to cleaue & split him in twaine euery moment. Which as the former, was done at the commād of Dionysius to let him see his e [...]rour, that he beheld his happinesse in a false Glasse. The iust feare of his imminent danger did so captiuate his freer iollitie, that hee then began extremely to loath what before he did so entirely loue: his delicate iuncates were vnto him but as vnsauory viands, and his del [...]ghtfull obiects but as musick in a time of mour­ning: he then had rather part with his happinesse vpon euen termes, then pur­chase it at so deare a price. In like man­ner though naturally we are i [...]finitly de­lighted in following the lusts of our owne hearts, and repute it the onely happines that can befall vs freely to disport our selues in all licenciousnesse: Yet if wee did but deliberately weigh our owne case, as indeed it neerely concerneth vs so to doe, Laying the pleasures of sinne which can last but for a little season in one Scale, and the Penaltie for sin which will hold out to eternity in the other; if wee did but seriously consider that the wrath of God is reuealed from Heauen a­gainst all vngodlinesse and vnrighteousnes Rom. 1.18. [Page 73] of men, as the Apostle speaketh: that the Lord hath whet his Sword, Psal 7.12.13. and bent his Bow, and hath made his instruments ready to wound the hayrie Scalpe of him that goeth on in his wickednesse, as the Prophet Dauid speaketh. That the axe of his wrath is already laid vnto the roote of the Trees, and that hee is resolutely determined that those Trees, those Men which bring not forth good fruit shal be hewen downe and cast into the fire, into Hell Fire, there to be extremely and to­tally tormented eternally, it would beget in our hearts a mortall hatred euen of our bosome and best beloued corrupti­ons, and worke with vs euen in the middest of our sinfull pleasures as the Handwriting vpon the Wall with Bel­shazzar in the midst of his Iollitie:Dan. 5.6. it would cause our countenance to be chan­ged, our thoughts to trouble vs, the ioynts of our loines to be loosed, and our knees to smite one against the other: it would make vs with the Iailor to tremble and and fall before the Ministers of God,Acts 16.29.30. & say, Sirs what shall we doe to bee saued? Raro anteceden­tem scelestum deseruit pede paena claudo. Car. lib 3. ode 2 Oh, it is a terrible and fearefull thing to fall into the hands of the liuing God.

Though hee hath leaden heeles, yet hee hath iron hands.Tarditatem vin­dictae Supplicij grauitate com­pensat. Serò, sed seriò, He is in­deed slow to proceed in Iudgment, but when he comes, as come hee will, hee strikes home, and layes it on heauily. Therefore, my Beloued, let vs take heed we doe not dally with God,The certaintie of the penalt [...]e. and slight his terrible Iudgements, as if they did nothing concerne vs: for that the Lord will render vengeance vnto the chil­dren of disobedience, and visit the ini­quities of impudent and impenitent sinners with the intollerable eternall torments of hell fire, is a truth as cleare as that God is truth: wee haue it deli­uered from his own mouth, and recorded vnder his owne hand: his sacred Word endited by the Holy Ghost, hath most clearely reuealed it vnto vs; and questi­onlesse, we may venture to take his word and build vpon it:Numb. 23.19. for God is not as man that hee should lye, neither as the sonne of man that he should repent: hath hee sayd, and shall he not doe it? and hath he spoken, and shall he not accomplish it? Certainly, Heauen and Earth shall sooner passe away, Luke 16.17. saith our Sauiour, then the least iot or title of the Law shall fall. And therefore the penaltie here threatned, shal most certain­ly [Page 75] be inflicted. Yea, to intimate the vn­doubted certaintie thereof, it is not heere said in the future Tense, The tree which bringeth not forth good fruit, shall bee hewen downe and cast into the fire, but is hewen downe and cast into the fire: it be­ing as certaine, as if it were already in­flicted: So hee which beleeueth not, Iohn 3.18. is al­ready condemned, saith our Sauiour. The Law hath already denounced the Sen­tence of malediction against the Sinner, Cursed is hee that confirmeth not all the words of the Law to doe them: Deut. 27.26. And what the curse of the law is, is not vnknown to the veriest Babe in Christianitie: it is the eternall destruction of body and soule in hell fire. So that there is no­thing wanting vnto the certaintie of this Penaltie, but a more solemne declara­tion, and a reall execution thereof: which shall be then effected, when the Sonne of man our Lord Iesus Christ shall come in the clouds in his Glory accompani­ed with all his holy Angels, to iudge the quicke and the dead: then shall hee pronounce that dreadfull Sentence of condemnation, Discedite a me maledicti, Matth. 25.41. Depart from me ye cursed into euerla­sting fire, which is prepared for the [Page 76] Diuell and his Angels, and then shall it be put into execution, for they shall goe into euerlasting torments, verse 46

The Generalitie or exte [...]t of the PenaltieAnd let no man delighting in impiety delude his own soule with a vaine hope of impunitie; let him not thinke to escape the iudgement of God, whilest he commit­eth such things as are worthy of death: Rom. 1 32. for the Lord is a powerfull and an im­partiall Iudge: Who can stand before his wrath? or who can abide the fiercenesse of his wrath? His wrath is powred out like fire, and the very Rocks are broken by him, saith the Prophet. King Nebuchadnez­zar, though a most puissant Prince, a great Tree, as the Scripture stiles him, strong and high vnto heauen,Dan. 4.11. in whose boughes the Birds of the ayre did build their nests, yet saw in a Vision a Wat­cher, Verse 14. a holy One comming downe from Heauen, who cried alowd Succidite ar­borem, Hew downe the Tree and De­stroy it. Tophet is prepared for the King, Esay 30.53. saith the Prophet Esay. Though his excellencie mount vp vnto the hea­uens and his head reach vp to the clouds, yet shall he perish for euer like his owne dung, Iob 20.6.7. saith Iob.

God hath an vnresistahle power ouer the most Commanding Princes:Pro 3.15.16. By him Kings raigne, Princes, Nobles and all the Iudges of the earth doe rule, saith Salomon the greatest Prince that euer ruled vp­on the earth. At his footstoole the migh­tiest Monarchs must lay downe their Crownes and make their appea [...]ance be­fore his most dreadfull presence, sub­mitting themselues to be censured and sentenced and suffer according to their demerits. God spareth none though ne­uer so mightie: yea, for that respect hee dealeth more sharpely with them. For as Hieronimus Guadalupensis vpon this Text obserueth,Quanto quis (que) potentior sinon ferat f [...]uctum tanto maiori d [...]gnus est sup­plicio, qui [...]oc­casio est multis non ferendi bo­nos fructus. Scilicet in vul­gus manaut ex­empla regentum. Claudianus. The more Potent a man is, if he doe not bring forth good fruite, the greater punishment he deserueth, be­cause He is an Occasion vnto many of their not bringing forth good fruit: Men ordinarily suffering thēselues to be di­rected & lob-led by the exāple of their Superiors, like the Spaniard that held his neck awry because Alphonso of Ar­ragon his king was wry neckt.

It is no mans Greatnes that can shel­ter him from the smoking showre of Gods wrath. Euen that Mitred man of Sinne, which treadeth Scepters vnder his feet, and exalteth himselfe aboue all that is called God, though hee plead both a canonizing and a confounding pow­er, yet He also shall one day be brought before the Barre of Gods Iustice, to be arraigned for all his Abominations, wherewith he hath infatuated and be­sotted both himselfe and Gods Inheri­tance, and shall drinke of the dregges of Gods wrath cup, the promerited reward of his workes.

And let no hood-winkt Catholike de­ride this peremptory assertion, as pro­ceeding from a distempered braine: for I know what I say: If his Holinesse cannot procure his owne immunitie from the paines of Purgatory, as for example,De Gemitu Co­lumbae, li. 2. c. 9. Pope Innocentius the third, who as Bellarmine writeth, is to conti­nue there till Doomes day: much lesse shall he be able by his pretended power to deliuer himselfe from hell fire. Now if these lofty Cedars of Lebanon, and sturdy Oakes of Basan cannot auoid the stroke of the Axe, but shall be hewen [Page 79] downe and cast into the fire, what shal be­come of the lesser trees, the lower shrubs? Certainly, God will be impartiall in his judiciary proceedings: his eye will spare none.Rom. [...].9, 11, 12. v [...]. Tribulation & anguish vpon Euery soule of man that doth euill, of the Jew first, and also of the Gentile. With him there is no respect of persons: for as many as haue sinned without the Law, shall also perish without the Law: and as many as haue sinned in the Law, shall bee iudged by the Law. Psalm. [...]. [...]1 God will wound the hairy scalpe of Euery one that goeth on in his wicked­nes, saith the Prophet Dauid. Ez [...]kiel 18.4 The soule that sinneth shall dye. Indeed the Gibe­onites could gull Captaine Ioshua with their old shooes, their mouldy crustes, Ioshua [...].4, 5. and thred bare garments, and so saue them­selues from his sword: But God hath oculum in Sceptro, as he is omnipotent, so hee is omniscient: he is [...],Psalm. 13 [...], [...]. the Hearts searcher: he knoweth vs all, and all our wayes too well to be deceiued by vs.Cic. Offic li. 3. It is not the wearing of a Gyges Ring can keepe vs out of Gods sight: for there is nothing that hath a being in nature, which is not the obiect of his eye. If I say, Psal. 139.11.12 Surely the darkenesse shall couer me, euen the night shall bee a light a­bout [Page 80] me; yea, the darknesse hideth not from thee, but the night shineth as the day; the darkenesse and the light are both alike to thee.

In a word, when the Lord shall call the sonnes of men to a particular account for their transgressions, then vana salus hominum, as saith the Psalmist, Mans helpe is all but in vaine. Though hand ioyne in hand, Prou. 11.25. saith Salomon, the wicked shall not escape vnpunished: that is (saith our English Glosse) Though they make neuer so many friends, or thinke them­selues neuer so secure, yet they shall not escape. It is not the phantasticall trea­sure of the Saints Supererogatiue workes vnder his Holinesse locke and key can serue the sinners turne in that day: for the Wise Virgins could not lend any Oyle,Math. 25.6. lest they should lacke for them­selues. It is not any mans Potency can be his Protection: for the most power­full Monarch is but as a Potters vessell, easily broken into sheards and shiuers with the least touch of Gods yron rod. Reuel. 2.27. It is not the subtill pate of the deepest Politician can preuaile for any man. For the wisedome of the World is but foolish­nesse with God. 1 Cor. 1.20. Esay 29.14. I will destroy the wisdome [Page 81] of the wise, and will cast away the vnder­standing of the prudent, saith the Lord. No course can be taken to disappoynt God of his reuenging purposes: for as the Prophet hath it,Amos 2.14, 15, 6. The flight shall pe­rish from the swift: and the strong shall not strengthen his force: neither shal the migh­tie saue his life: nor hee that handleth the bowe shall stand: and hee that is swift of foot shall not escape, neither shall hee that rideth the horse saue his life: And he that is of a mightie courage among the strong men, shall flee away naked in that day, saith the Lord.Omnis sine per­son [...]rum excep­tione, sin ex­cusationum al­gatione, sine ali­cuius cuosione. Gorth in locū. So that without any personall exception, without any ex­cusiue allegation, without any parti­cular ones euasion, Euery tree, euery man not bringing foorth good fruit, the fruits of holin [...]sse and sanctification, shall be hewen downe, and cast into the fire.

Euery tree not bringing forth Good fruit: Many in their own account passe for current Christians, and are perswa­ded they shall go for no lesse with God, when they are called to giue vp their accounts vnto him, if they do not bring forth bad fruit: Luke 18 11. if like the proud Pharise they can but plead for themselues, Not guiltie as other men, Extortioners, vnjust, [Page 82] adulterers: If they can say, We are no Drunkards, no Swearers, no spend thrifts, no grinders of the Poore, and the like: If like Saint Iohns Herbe, which (as Cookes report) being put into the pot, procureth nor good nor hurt to the pot­tage: so if they doe no hurt, though they neuer do any good; if they be honest harm­lesse men, as they are commonly stiled, such as neither meddle nor make with others: but liue quietly, (it is no mat­ter for religiously) among their Neigh­bours, all is well: they hope in God to goe to Heauen as sure as the best. A­las, poore miserable wretches, how pal­pably, how grossely they deceiue them­selues, Ixion-like embracing a Cloud instead of Iuno: like Camelions fee­ding vpon the ayerie hope of that hap­pinesse they shall neuer find. Indeed, Not to doe euill is commendable; but not to doe good, is culpable, is condemnable. Cast the vnprofitable seruant into vtter darkenesse: Math. 25.30. there shall bee weeping and gnashing of teeth: And here in my text, Euery tree not bringing forth good fruit shall bee hewen downe, and cast into the fire. Luke 16. Wee doe not reade that the Rich man in the Gospell dispoyled Lazarus [Page 83] of any thing whereof he was possessed: yet because he did not open vnto him the bowells of compassion, and cause to be tendered vnto him wherewith to sustaine him in his want: therefore Hell mouth was opened to swallow him vp vnto euerlasting torments.

Now the reason is this,1. Iohn 3.4. wee read in Iohn, that [...]. Sinne is the transgression of the Law: and the transgression of the Law is Sinne, and the wages of Sinne is Death. Rom 6.23. Now the Lords Mandates are as well Affirma­tiue, for the ensuing of Good, as Nega­tiue, for the eschewing of Euill: and the Affirmatiue as well as the Negatiue vnder the Curse require exact obedience. So that, He is no lesse lyable vnto the Laws malediction Qui omittit facienda, which omitteth things to be done, then Qui facit omittenda, He which doth things to bee omitted. The last and great Assises will fully and plainely resolue this case, determine this point.Matt. 25.41. for, Then shall the Sonne of man say vnto the Goates on the left hand, Depart from me yee cursed into euerlasting Fire prepa­red for the Diuels and his Angels: Here is the Curse. Heare wee the Cause: It [Page 84] followeth, For I was an hungred, and yee gaue me no meate: I thirsted, and yee gaue me no drinke; I was naked, and yee clo­thed me not: Sicke and in prison, and yee visited me not. Where we may see the bare omission of the good works of mer­cie the procuring cause of perpetuall mi­serie: ratifying the Position in my Text, that euery Tree not bringing forth good fruit shall be hewen down and cast into the fire.

Now if Euery Tree not bringing forth forth good fruit shall be thus ser­ued: how fearefully shall it fare with those trees that do not onely not bring foorth good fruit, but also bring forth bad fruite? Dionyst [...] Car­thusianus in loc [...] Si sola omissio aternoigne punitur, vitiosa actio quid meretur? If the bare omission and neglect of a pious office bee punishable with euerlasting fire: what doth a vicious action deserue? Si sterilitas condemnatur, continuata im­pietas, foeda delectatio, affectuosa peccati prosecutio quam dirè torquebitur? If ste­rilitie and barrennesse be condemned: how direfully shall continued impietie, wallowing with delight in the stinking puddle of iniquitie, an affected prose­cution of all vngodlinesse euen with [Page 85] greedinesse bee tortured and tor­mented?Non minoris est criminis habē i tollere, quà cum possit & habes indigen [...]ibus de­negare. Ambr. in quedam Ser. If those shall bee thrust into Hell that haue not relieued the poore and needy in their want and miserie; what shall be come of such as lay violent hands vpon their Pa­trimony? If such as neglect the performance of Religious duties whether towards God or Man are guiltie of euerlasting damnation; How shall they escape the dreadfull iudge­ment of God which like the vnrigh­teous Iudge feare nor God, nor man:Luke 18 4. but liue in the wilfull breach of their Makers Lawes? If such shall most certainely be condemned as are onely barren in goodnesse: what shall be come of those that are also fruitfull in the damnable workes of darkenesse? If the Figge tree for not bringing forth good fruit must bee cursed,Math. 21.19. how shall the Vines of Sodome and Gomorrha escape which bring foorth bad fruite, Deut. 32.32, 3 [...]. fruite bitter as Gall, Deadly as the poison of Dragons.

O Consider this all yee that for­get your God,Psal. 50. [...]2. that forget your owne good in being strangers from the life of God, least the Lord in [Page 86] his wrath hew you downe, and there bee none to deliuer you. For if God spared not his blessed Angells, nor his beloued Israel when they brought forth the cursed fruit of rebellion and disobedience: how shall hee spare vs that are but dust and ashes: Wormes and not Men: by Nature mere aliens from the Common wealth of Israel, and strangers from the couenants of promise: seeing in lewdnesse of life and Conuer­sation we are nothing inferiour to the Collapsed Angels or reiected Israelites?

My beloued, I must ingeniously acknowledge with the Prophet Ie­remie, Ieremy 1.6. Puer sum, et nescio loqui, I am but a child and know not how to speake: fitter like an Auditour to sit at Gamaliels feete, Acts 22.3. Matt. 23.2. then like a Doctor in Moses chaire. Yet seeing the Lord hath called mee to this place, and put his word into my mouth: I beseech you suffer with all patience and reuerent attention, a word or two of premonition and exhortation. It may please God so to magnifie his strength in my weaknesse, as to make the wordes which hee hath taught mee effectually powerfull for the re­formation [Page 87] of your liues, and consequently for the euerlasting saluation of your Soules and Bodies.

Shall euery tree not bringing forth good fruit bee hewen downe and cast into the fire?1 Clergy O lay this vnto heart with mee yee Chariots and horsemen of Israel, yee that are of the house of Aaron and the Tribe of Leui, my be­loued fellow-labourers in the worke of the Ministerie. Let vs consider that the Lord hath committed vnto vs the dispensation of his Word, 1 Cor. 4.1. 1. Pet. 1.23. that most precious and immortall seede where­by Christ may be conceiued in vs, and we become spirituall Fathers of many Children in Christ.1. Cor. 4.15. O then let euery one of vs in the feare of God, according to the Talent wherwith we are entrusted, so labour in the Word to be found faith­full dispensers of the Word, feeding the flocke of Christ concredited to our charge with sauory food in season, 2. Tim. 4.2. & out of season, that we may become fruitfull in begetting children vnto Christ for the enlarging of his Kingdome. Let vs remember that the Church is Gods vineyard, the People his plants, and we the Ministers his hired seruants, to [Page 88] labour in his vineyard that it may yeeld forth fruit vnto the Lord. And though Iohn Baptist may haue a back-friend in Herods court, yet let vs not be put to si­lence, or discourag [...]d, but boldly with a h art strike with the Sword of the Spirit at the head of that Serpent Sinne, in whoms [...]euer we see it: remembring that wee are Ambassadours for Christ, 2 Cor. 5.20. One who is able to maintaine his cause euen against the Deuill himselfe. But aboue all, let vs labour to put life into our labours, by bringing forth the fruit of good liuing, that so wee may the better winne our peop [...]e to entertaine the si [...]cere Profession of the Truth, and saue our owne Soules at the day of the Lord Jesus. Serm. de Sancto Benedicto Ab­bate. For as Saint Bernard most sweetly, Sermo vivus & efficax Ope­ris est, plurimum faciens suadibile quod dicitur, dum monstrat factibile quod suadetur: Wee shall easily perswade the people to practise what we preach, when what wee preach, we practise. In a word, let vs remember, that as there it a Vae mihi si non euangeliza­vero, a woe vnto the Minister if hee doe not labour in the Gospell: so there is a vae mihi si non bene vixero, a woe [Page 89] vnto the Minister if he doe not liue according to the Gospell: for euery Tree that bringeth not forth good fruite, the fruite of good liuing shall bee hewne downe and cast into the fire.

In the next place thinke vpon this yee People of this place, 2. Laytie. of this Ci­ty, of this Land. Sure I am, there is no Nation vnder the Celestiall Poles, prof [...]ssing the faith of Christ ouer which the Lord hath placed so Learned, so Laborious, so Religious a Clergy as ouer This. Consider how in it yee are blest of God, that so yee may blesse God when yee consi­der of it: Blesse God? but how! why, blesse him in Sacrificing vnto him the Calues of your lippes: Hosea 14.2. Blesse him in consecrating vnto him the short remnant and remainder of your liues: Blesse him in a reuerend esti­mation of his holy Ordinances: In a word,1 Thess. 5.12, 13. Blesse him in your singular loue vnto those that are ouer you in the Lord, that are dispensers of his sacred mysteries: least yee bee hewen downe and cast into the fire.

And doe yee not so? I would to [Page 90] God I could passe by you concerning these particulars, especially the lat­ter, without apprehending any iust cause for your generall reprehension. It is a Sore I no more but touched, but named before, intending in this place to handle it more at large, and to apply vnto it a corroding Plaister, if it were possible, to draw away the malignant qualitie wherewith it is so much in­fested: that it is euen swo [...]ne vp as high as Heauen, to the pulling downe (as is iustly to bee feared) vpon this Land, a sudden Babel of confusion, with­out some speedy reformation.

Gal. 4.15.I doubt not but there are some Gala­thians amongst vs that would plucke out euen their owne eyes, to doe Paul good.1 Kings 17. That there is some Zareptan, that would euen hazard the hastening her owne hunger-staruing to communicate vnto Elishaes necessities: for whose sakes, I am perswaded, the Lord hath been many wayes gracious vnto this Land, and suspended the infliction of his fearefull iudgements which for our sinnes wee haue long since iustly de­serued. But alas, all these Some, these Galathians, these Zareptans are but a [Page 91] small Summe, scarce to be called a num­ber, in respect of those that are contra­rily affected. For as it was the sin of Ie­roboam, 1 Kings 12.3. with which he is branded vnto posteritie by the Spirit of God, that he made Priests of the lowest and basest of the People: so it is a sinne may bee seene and read in great characters vpon the foreheads of most in this Land, that they make Priests the lowest and basest of People: the lowest, by depriuing them of their allotted Maintenance; the basest, by prosecuting them with all vnreuerence. Not to speak of the former, and therin of those violent, maleuolent, vnchristian-like courses wherein they are very frequent, and fruitfull for the dispoyling, and robbing vs of those re­uenues God out of his holy wisdome hath set apart, and consecrated for the maintenance of those that minister and serue at his Altar, that so they might make the Leuites to stoope vnto them, and hang vpon their sleeues like beggers for their Almes and voluntary contribu­tions. How vnreasonably do they load the Prophets of the Lord with all the in­iuries & indignities their deuilish ma­lice can inuent? The sacred title of our [Page 92] thrice honourable Function is but a terme of disgrace in the mouths of these scof­fing Ismaels, whose malignant spleene is such, that they will not stick to strike at vs with the sword of their virulent tongues, euen in the face of the world, as we walke in the open streets. Nay, such is the height of their impudency, that they will not forb [...]are to offer violence vnto the honour of our Calling, euen before Gods own face, euen in the Sanctu­ary it selfe, which hath alwayes bin re­puted a place of priuiledge, as if they would out-beard & out-braue almigh­tie God himselfe. Is it possible such a high-handed disrespect and contempt should raigne where the Gospell of Christ is so plentifully, and so sincerely preached?

But I doe the lesse maruell at it, when I call to mind the base vsage wherwith the Son of God, Hebr. 6.20. that High Priest for euer after the Order of Melchisedeck, our Lord and Sauiour Iesus Christ, was sa­luted in the dayes of the flesh: He was in the world (saith the beloued Euange­list) and the world was made by him, Iohn 1.10, 11. and the world knew him not. He came vnto his owne, and his owne receiued him not. Nay, [Page 93] they did not onely not receiue him, but did, as ye may read at large in the Hi­story of his life, prosecute and persecute him with a world of indignities, euen vnto the death. Math. 10.24, 25 Now the Disciple is not aboue his Master, nor the seruant aboue his Lord. It is enough (saith our Sauiour) for the disciple to be as his master is, and the seruant as his Lord. If they haue called the master of the house Beelzebub, how much more them of his houshold? Our Lord hath drunke vnto vs out of this bitter cup, and we must resolue to pledge him round. O thrice happy we, if wee could so apprehend it, that he is pleased to accept vs into his sufferings. For if we suffer with Christ, 2 Tim. 2.12. we may bee assured we shall also raigne with Christ. But vn­happy all those whose delight to grieue our spirits by their disrespectiue cari­age and vnconscionable courses, shall make vs to be called Great in the king­dome of heauen: yea, thrice vnhappy and accursed, if they breake not off this their sinfulnesse by a more sanctified and conscionable course of life. We are indeed but weake Earthen vessels, 2 Cor. 47. as the Apo­stle stileth vs. We are sinfull men, men full of sinne, and therin not vnlike your [Page 94] selues: let him that is among you with out sinne cast the first stone at vs.Iohn 8.7. Yet consider that we are your Spirituall fa­thers; 1 Cor. 4.15. Reuel. 3.1. that wee are the Angels of God, and Ambassadours for Christ. 2 Cor. 5, 20. If we be your Fathers, where is our honour? What though Elisha be bald? shall the children of Bethel cal him Baldpate vn­punished?2 Kin. 2.2 [...], 23. No, two Beares come out of the Forrest, and tare them in pieces. What though Noah be drunken? shall his sonne Ham mocke and deride him without a curse?Genes. 9.25. No, Canaan is cursed, a seruant of seruants shall hee bee vnto his brethren. If we be Angels of God and Ambassadours for Christ, where is that homage and reuerence you owe vnto vs in the name of our Lord and Master? Will an earthly Prince, which is but a piece of clay, take to heart as done to himselfe, whatsoeuer indignitie is of­fered vnto his Ambassadours? And will not Almightie God be sensible of that dishonour which is daily done vnto his Ambassadours?

I haue heard credibly related, how superciliously and contemptuously the Palsgraues Countrey hath looked vpon their Clergie. In what case that Coun­trey [Page 95] now standeth, I suppose the remo­test Christian Region is not ignorant. I will not presume peremptorily to de­termine that this one sinne hath been the procuring cause of so fearefull a Iudgement. Thus much I am sure of, that the contempt of the Messengers of God cost Ierusalem a desolation. 2 Chron. 36 16 God is so tender ouer his Prophets, that he will not haue them so much as toucht: hee hath reprooued euen Kings for their sakes. So sensibly he is affected with the wrongs they sustaine, that hee ta­keth them as done to Himselfe. Do ye rob them of their Tythes? Malac 3.8. Ye haue robbed me, saith the Lord. Doe ye neglect and despise them? Ye despise me, saith Christ,Luke 10.16. and him that sent mee, euen God the Fa­ther. And wil not the Lord reuenge these wrongs? Yea, hath hee not already in some measure punished this land for them? Haue not the Coales your Fore­fathers haue stolne from Gods altar, set their neasts on fire, brought a curse vpon their substance, that it hath not thriued vnto a third generation? yea, whilst they and you haue denyed God his Tenth part, hath not God taken away your Nine parts, and giuen you onely a Tenth?

Againe, hath not the Lord taken vnto himselfe many conscionable and painefull Ministers, which according to the course of nature might haue liued long, to haue bin worthy Instruments for your euerlasting good, because ye haue so vn­dervalued them, and set so low an estimate vpon them? But alas, my Beloued, these are but flea-bitings if compared to the remoouing of our Candlesticke from a­mongst vs:Reuel. 2.5. and is it not iustly to bee feared, that he hath euen at this present some such work in hand? I pray God he hath not. But say he doe continue the light of his Gospel amongst vs: yet what benefit can accrue vnto vs by this light, if we be taken from it, and cast into vtter darknesse? This God can doe, and will doe, if wee doe not bring forth better fruit: for euery tree that bringeth not forth good fruit, shall bee hewen downe and cast into the fire. O consider of this, all yee whose greatest glory is to bee the scourge of the Clergie; lest that High Priest Christ Iesus take you in hand, and ye be made to howle eternally in Hell, for contemning his Substitutes, his low Priestes here on earth. Let the Word of the Lord, and the Ministers [Page 97] therof be precious in your sight, that you & your posterity may be precious in the sight of the Lord. Haue those that are o­uer you in the Lord, & labour amongst you in singular loue, if not for their owne sakes, yet for their Masters sake, and for their workes sake, considering how like Candles they consume and waste themselues away to light you in the way vnto perpetual happines. Giue vnto them double honour, and cut them not short of their due reuerence & main­tenance, lest the Lord in his fury cut you off from the state of mercy, lest ye be hewen downe and cast into the fire.

I haue, I suppose, not a little exceeded your expectation, I am sure, my first in­tention in giuing so much way vnto this last particulars extention: but the time I haue borrowed of you in it, I will God willing, repay you to the full in the rest that follow.

Shal euery tree not bringing forth good fruit be hewen downe and cast into the fire?

My Honourable Lord, 3 The Lord Maior. I will giue you but a word, take heed God doe not one day giue you a blow. Hee hath ordai­ned you a Magistrate vnder his Maie­stie, and hath put the Sword of Iustice in­to [Page 98] your hand. I would desire you to take notice, that he hath also an Axe in his hand: therefore like a good tree bring forth good fruit in that place wherein he hath set you: be the Orphans father, and the Widowes husband: be of a good cou­rage, and bee zealous for your great Lord and Master, your Maker the Lord of hosts: protect and countenance the good; correct and cut down the bad, lest the Lord hewe you downe and cast you into Hell fire. 4 Iudges and Lawyers.

Ye Reuerend Iudges of the Land, and all ye that trauell in the Study and Pra­ctise of the Law, remember there is a dreadfull Judge aboue you, euen the Lord of Heauen and Earth, who will one day call all of you to a strict ac­count for all your courses. Therefore like good trees bring forth good fruite in your seuerall places, as you will an­swer it at the Barre of his Tribunal. Let neither the feare of greatnes, nor vnrigh­teous Mammon; let neither priuate spleene, nor particular affection so pre­uaile with you, as to interturbe and o­uerturne the course of Iustice: but walk vprightly and conscionably, as hauing the feare of God before your eyes, lest he hew [Page 99] you downe and cast you into hell fire. 5 Tradesmen.

All ye that exercise your selues in Ci­uill commerce, come hither and consider what I shall say vnto you. What will it aduantage you to bee Lords ouer the whole world, & to loose your owne soules? Luke 9.25. Therefore so Sell and Buy, and Barter, that ye make not shipwracke of a Good Conscience, & loose the kingdom of hea­uen into your Bargaines: that is, deale honestly and sincerely with al men, as it becommeth the Seruants of Christ: and doe not go about cunningly to intrap any with termes of Equiuocation, and to cheat them with false Wares, Measures, and Weights: for these things are an a­bomination vnto the Lord. But aboue all things, take heed of that most frequent and most fearefull custome of swearing worth and credit into your Commodities; lest while ye labour to make them mar­chantable, and good penny-worths with man: yee loose your credit and your penny, that is, your Crowne of Glory with God. Thinke vpon it, for beleeue it the time will come, when the Lord shall weigh you in his Bal­lance, as he did Belshazzar, and shall,Da [...] 9, 25. if he find you too light, seperate you from [Page 100] the Kingdome of Heauen as farre as the East is from the West, and the North from the South: for euery Tree that bringeth not forth good fruite, shall bee hewen downe and cast into the Fre.

In the next place take notice of this all ye,6 Maried folke. whom the Lord hath linked to­gether in Holy and Honourable Matri­mony: that so yee may bring forth fruit beseeming so holy and so honourable an estate. Make conscience of perfor­ming those seuerall Offices and re­spects God in his Sacred Word requi­reth of you one towards another. Bee Carefull Religiously and Constant­ly to obserue and pay those Solemne vowes yee made before God and Men at the Solemnization of your Nuptialls. More particularly and principa [...]ly see­ing God hath made you One of Two, Gen. 2.24. suffer not the Diuel to make you Two of One: but liue peaceably, discreetly, and loyally together: nourish mutuall affection,1. Thess 4.4. and possesse your vessels, that is, your bodies in holinesse and honour: and keepe your selues one to another as vndefiled members of Christs Body,H [...]b 13.4 free from lusting after strange flesh, least yee bee hewen downe and cast into the Fire.

Againe, shall euery Tree not bring­ing forth good fruit be hewen downe and cast into the fire?

Consider this all yee whom the Lord hath blessed with the fruite of the Wombe, 7 Parents. least this temporall blessing proue your eternall bane. Thinke it not enough that yee bring forth children into the world, and prouide for them an earthly inheritance: vnlesse yee also bring them vp vnto the Lord, and so fit them for the Kingdome of Heauen. Alasse, what is their first generation more then their Corruption? Psal. 51 5. for they are shaped in wic­kednesse and conceiued in sinne: and so poore Infants, Damnati antequam nati, they are damned before their mothers are deliuered: and being so, what is your Temporall prouision vnto them, though neuer so plentifull: if after their ioy in this World (if they know any) they be so farre from knowing a­ny in the next, that on the contrary they lye howling in Hell flames for e­uer? If therefore you truely loue your Children, for their sakes vndertake a second labour, and bring forth this good fruite of your Fatherly loue towards them, once more trauell in paine of them, [Page 102] but as Paul did of the Galathians, till Christ be formed in them: Gal. 4.19. labour that they may be begotten a new in Christ by the immortall seede of the Word, 1. Pet. 1.23. and bee made heyres of the Kingdome of Hea­uen. Let it be your care, whatsoeuer it cost, to haue them brought vp euen from their Child-hood in the feare of God. That when they leaue this world, they may attaine vnto the Land of e­uerlasting life, there to raigne with Christ world without end. And if you will not doe thus much for their sakes, at least doe it for your owne sakes. For know, to bring forth this good fruit of true fatherly affection, to bee carefull for the Spirituall well-fare of your Children, and to promote and further it to the vtmost of your power, is a dutie God strictly inioyneth. And if through neglect hereof your Children rebell against God,Ephes. 6.4 he will require their blood at your hands. For as God doth visite the sinnes of the Fathers vpon the Children: So he doth visite the sinns of the Children vpon the Fathers. For an instance remember Old Eli: 1. Sam. 2. when his Sonnes trespassed against God, He did not sharpely reprooue and correct them: but suffered thē to run on in their [Page 103] Sins: & this was his ruine: In a word, remēber the Iudgmēt here threatned in my Text, & be moued thereby to bring forth the good fruite of true Fatherly affectiō: instruct your Children in the feare of the Lord: reproue & correct thē whē they offend the Lord: least the Lord hew you downe and cast you into the fire. 8 Children.

In like manner yee Children, re­member the Rocke out of which yee were hewen, the Stocke whereof yee are stemmes: your Parents from whom, next vnder God, yee haue receiued your naturall beeing. Oh wound not their tender hearts with your vntoward carriage and rebellious courses, the only course to accelerate and hasten their heads to the graue: but like good Children, bring forth the good fruit of filiall feare and affection, that yee may exhilarate & reioyce their Soules to the prolonging of their dayes. Reuerence them inwardly in your hearts, & outwardly in your Behauiour: yeeld vnto them all dutifull obedience in the Lord, least ye pluck their Curse vpon your heads, and the Lord hearing it,9 Masters of families. hew you downe & cast you into the fire.

Yee that haue the care of Seruants [Page 104] committed to your charge, bring forth the Good fruite of Good Masters in your seuerall Families: doe vnto your Seruants that which is iust and equall, Col. 4.1. knowing that yee also haue a Master in Heauen. Command them not but in the Lord, and that louingly. Allow them a befitting competency, be it in matter of indument for the Backe, or aliment for the Belly; and doe not with-hold their wages from them. But aboue all, in­struct them in the knowledge and feare of God, as well by your examples, as precepts: and allow not their profana­tion of the Lords Sabaths the least Con­niuence: Least the Lord hew you downe and cast you into the fire.

10 Seruants.And yee that are Seruants, serue your Masters faithfully both in word and deede: and obserue them with all re­spectiue reuerence, and submit your selues vnto them to obey them in the Lord, least the Lord hew downe you also, and cast you into the fire.

In a word, to drawe towards a con­clusion, giue me leaue to drawe out an Eare or two of the Corne we haue alrea­dy inn'd: for I feare growing too vo­luminous and large, in particularizing [Page 105] farther. Yee haue heard how gracious and bountifull a God the Lord hath vowed to shew himselfe vnto all those that submit themselues vnto his lawes, and labour to serue him faithfully in bringing forth good fruite: in leading a holy and religious course of life: that he will reward and crowne their holy endeauours with an eternall weight of Glory in the kingdome of Heauen. Yee haue likewise heard how seuere and ter­rible a Iudge hee will reueale himselfe vnto all such as runne disobedient and re­bellious courses, that hee will wound the hayrie Scalpe of euery one that goeth on in his wickednesse: yea, that hee will hew downe and cast into the fire euery Tree not bringing forth good fruite. If there­fore the sweete blessings of Gerizim, the louing mercies of God cannot worke vpon our rebellious hearts, to reclaime vs from our wicked wayes: let the bitter cursings of Eball, the dreadfull terrours of the Law make vs feare to offend: least the Lord in his wrath deliuer vs vp vnto a reprobate minde, and in that fearefull estate hew vs downe: that is, by a violent Death rent our Soules and Bodies a sunder: [Page 106] & cast vs both soule & body into the fire, to be intollerably & eternally tormen­ted in the flames of Hel. My beloued, as God is Iealous of, so he is Zealous for his glory: if he be not glorified a nobis, of vs by our conuersion: he will be glorified de nobis vpon vs, by our confusion: if we do not turne vnto him, he wil turne vs into Hell: for it is a conclusion so ratified, as neuer to bee repealed: that Euery one whether Iew or Gentile, bond or free, high or low, rich or poore: Euery tree not bring­ing forth good fruit, shall be hewen downe and cast into the fire. O then, let euery one of vs make a diligent search into his owne bosome, & iudge himselfe, least he be iudged of the Lord. Let vs dissect & rip vp that body of sinne which is within vs; not only that Naturall corruption, which we haue all alike succ [...]ssiuely receiued from our first Parēts, but also those per­sonal transgressiōs which euery man hath made himselfe guilty of, more or lesse. Then hauing faithfully laid open our sinfulnes, let vs look on it with a loath­ing eye & a lamenting heart: vnfeinedly deploring the time wherein to our iust damnation, had we our deserts, we haue not only brought forth no fruit, but also [Page 107] naughty fruit, fruite cursed & abomina­ble: & herein, not only dishonored God our selues: but also, to our further damna­tion, drawn others to doe the like by our lewd examples: for which, let vs go with faith in the blood of Iesus Christ to the throne of Grace, imploring mercy at the hands of our heauenly Father, who is ready & willing to imbrace with the armes of his mercy, al such petitioning him for grace in the Name of his Sonne: & let vs for the time following, entertain this setled resolution into our hearts, faithfully to labor in the reformation of all those faults we lament: And which is the consummation & perfectiō of our repentance, let vs crowne our holy resolu­tions by putting them into action: by bringing forth fruit worthy amendment of life, as it is in the verse before my Text, or as it is here in my Text, by bringing forth good fruit, by leading in our seue­ral places & callings a right holy & reli­gious course of life. For it is not a bare entertainement of better courses into our thoughts, of dead, of naked purposes: nor an outside of Religion, an outward conformity to the seruice of God, will preserue vs from the wrath to come: [Page 108] the former being but a bringing forth of good leaues, the latter but of good flow­ers, or if of fruit, but of such as is false and counterfeit: No, wee must either bring forth good fruit, that is, as ye haue heard, Fruit not onely outwardly beauti­full and good in the eye of man, but also inwardly good and sound in the sight of God, or we must vndergoe the wrath of God be hewen down, and cast into the fire. Such fruit must euery Tree bring forth, and that

• 1. Properanter, presently.
• 2. Abundanter, plentifully.
• 3. Perseueranter, perseuerantly.

VVe must bring foorth good fruitFirst, we must bring forth good fruit properanter, presently; it is a taske wee must take in hand out of hand: 1. Presently. as much is implied in the letter of my text, Euery tree, [...], not bringing forth good fruit, that is, Now, presently (for it is a word of the present tense, and doth vrge a present taske) shal be hewen downe and cast into the fire. This Speed is emphatically pressed in the first words of my text, Now is the axe laid vnto the root of the trees; as if the Baptist had more largely deliuered himselfe thus: It is no delaying the time of your turning vnto God: he [Page 109] hath taried your leasure so long, that he is resolued to attend you no longer: therefore looke to your selues, God wil now be but a word and a blow: for he hath already taken his Axe, the instru­ment of death, into his hand: yea he hath already lifted vp his arme to strike: nay more, he hath so farre set forward his blow, that he hath euen laid his Axe to the root of the trees, resolutely determi­ning to make his blow, to hew you downe out of hand, and cast you into the fire, if ye do not presently repent, & bring foorth fruite worthy amendment of life. O then, my beloued, I beseech you let vs consider, that now onely is the time of making or marring our fortunes for euer. Alas, what is our life but a blast? Spiramus, expiramus: we breath, and in­stantly our breath is gone. So it is, that no man liuing can assure vnto himselfe the least moment of time beyond that which he doth at the very instant inioy. Indeed the Deuill, to lead vs on in our sinnes, would perswade vs, that Nature hath sealed vnto vs a long Lease of our liues; and that we need not as yet trou­ble our heads with repentance; there will be time enough for that hereafter. [Page 110] But the truth is, we hold this fading breath but as Gods Tenants at will. Hee may and will, if it please him, without the least warning take it away from vs. But suppose we may liue long, and re­pent time enough hereafter, for that poe­nitentia vera nunquam sera, Poenitentia sera, raro vera. True repen­tance is neuer too late: yet are we sure we can repent when wee please? No, True repentance is the gift of God, and it is iust with him to deny it that man at his death, which hath so carelessely negle­cted it throughout the whole course of his life.

So that in a word, in mora [...], it is but a folly, yea extreame madnesse to dally and delay the time of our conuer­sion, considering the imminent wrath of God, and our own frailty. Sure I am, As the tree falleth, so it lyeth; as Death lea­ueth vs, so Iudgement findeth vs. Let vs therfore euen Now, whilst it is called to day, begin to worke out our saluation with feare & trembling: When the night of Death commeth, no man can worke. Let vs Now, whilest the acceptable little time of saluation lasteth, vnfainedly re­pent, and call vpon God for mercy. Let it suffice that we haue spent the time past [Page 111] vpon the lusts of our own hearts, in brin­ing forth the corrupt fruit of the flesh, in drunkennesse, in swearing, in profanenesse, in pride in vncleannesse, and the like: Let vs Now begin to awake out of sin, and to walke in newnesse of life: lest the Lord do suddenly before we so much as dreame of it hew vs downe, and cast vs into the fire.

Secondly,2. Plentifully. we must bring forth good fruit abundanter, plentifully. It is the Encomium Christ giueth his Spouse the Church, Cant. 4.14. that shee is an Orchard full of sweet fruits. And Saint Paul affirmeth of the Romans, Rom. 1, [...]. Rom. 15.14. that their faith was published throughout the whole world. & Rom. 15. I am perswaded, saith he, that ye are full of goodnes, & filled with all knowledge; and of the Thessalonians he affirmeth, that their faith did grow exceedingly, 1 Thess 1.3. and their loue did generally abound. My beloued, th [...]se & the like testimonies of the Saints are re­corded for our imitation. The plain truth is, God cānot away with starueling trees, such Professors as are Non-proficients. If therfore we mean to auoid the stroke of his axe, & to be freed frō the tormēts of hel fire thretned in my text, we must like good trees thriue in our spiritual estate, we [Page 112] must encrease and grow in grace and good­nes, we must abound in euery good worke that may make vs perfit mē in Christ Iesus; we must bring forth good fruit plētifully

And good reason hath God to require it at our hands,VV [...]y God ex­pecteth at our hands bringing forth of good fruit plentifully. considering the extraor­dinary cost & care he hath bestowed vp­on vs to this end and purpose. For first as hath bin said before, he hath bin pleased 1 to sowe the pure seed of his Word in no place so plentifully as in this land, in no place of this land so plentifully as in this Citie.

2 Againe, that it might take deep root in our hearts to the bringing forth of good fruit plentifully in our liues, hee hath watered and refreshed this his In­heritance with infinite remarkable te­stimonies of his singular sauour, as it were with so manyTum pater omnipotens fae­cundis imbrious aether, &c. Virg. 2. G [...]org. sweete fructifying showers from heauen: and to infuse a quicken [...]ng power into the ground of our hearts; he hath caused the Sunne of Peace,Pax al [...]eit vi­tes, & suc [...]os co­did [...] vu [...], fun­deret v [...] nat [...] tesla paterna merum. Ti [...]. lib. 1. leg. 1. the Mother of Plenty, for these 3 many yeares to shine vpon vs. In a word, what medicinall courses hath hee neglected, which in the iudgement of man might conduce to the furthering of our fruitfulnes? He hath pared off our ri­otous [Page 113] Twigs, and lopped off our luxuriant Branches, ript vp our Rind, opened our Roots: that is, he hath scourged vs with sundry kinds of Crosses and Afflictions, that thereby hee might call vs backe from wandring abroad after the be­witching pleasures of Sinne, to serue Him the onely true and euerliuing God, with a sound and vpright heart in all holinesse of life and conuersation. All which layd together, wee haue no reason to thinke, that praying vnto God in the Church once a weeke, the hearing of a Sermon once a moneth, a strict obserua­tion of the Saboth once a quarter, a Re­ceiuing of the Sacrament once in sixe moneths, a Feasting of the poore once a yeare will serue the turne. No, God will not be satisfied with such a Barren and Dwarfling Obedience: he will not bee contented with the Gleanings of Haruest, with heere a Bery, and there a Bery, as it was with the shaken Oliue Tree, Esay 17. No, Euery tree must bring forth good fruit plentifully: for, Ʋnto whom soeuer much is giuen, Luke 12.48. of him shall be much required, saith our Sauiour.

So that it doth stand vs euery one in hand accordingly to endeauour the reall [Page 116] [...] [Page 117] [...] [Page 114] answering of Gods iust expectation, lest in the day of his wrath, wee haue the d [...]eper share in his just indignation. For Quantò maior gratia, Quo clarior lux verbi & gratiae off [...] get, [...] gra­ [...]iores paenas mundi ingrati­tud [...]nem sibi ac­celerate. Chem­nit. tantò amplior po­steà peccantibus poena, saith Saint Chry­sostome. God will at [...]he Last day pro­portion out the punishment of a sinner according to the meanes of grace he hath afforded him in the time of his sinning At the worlds great Sessions it shall go harder with Chorazin and Bethsaida, then with Tyrus and Sidon: it shall goe harder with Capernaum, then with Sodom: because God did more abound in the meanes of grace to Chorazim, Bethsaida, and Capernaum, then to Ty­rus, Sidon, and Sodome. Seeing there­fore it hath pleased God to deale so li­berally with vs in the meanes of Grace: let vs in the name of God endeauour in some proportion to answer his boun­tie in our measure of grace. Let vs la­bour to be full of the sweet fruits of the Spirit: Let vs labour to bee strong in the Faith, 2 Pet. 1.5 &c. and (as Saint Peter speaketh) With our Faith let vs ioyne Vertue; with Vertue, Knowledge; with Knowledge, Temperance; with Temperance, Patience; with Patience, Godlinesse, with Godlinesse, [Page 115] Brotherly Kindnesse; and with Brotherly Kindnesse, Loue. In a word, let vs la­bour to abound in euery good worke, that may make vs pleasing and acceptable vn o God: let vs bring forth good fruit, A­bundanter, Plentifully.3 Perseuerantly.

Thirdly and lastly, lest all our labour proue but in vaine, we must bring forth good fruit Perseueranter, Perseuerant­ly. For to what purpose is it, if a Soul­dier at the first onset couragiously en­counter with the Enemy: and before he hath obtained the victory, throw away his Armes? Or what doth it profit a Mariner to commit himselfe to the Sea, and to enioy the benefit of a faire gale of Wind euen vnto his desired Ports mouth: if then the wind doe turne, and so turne him backe againe before hee can thrust into the Port? Happily thou hast beene just, and hast done that which is lawfull and right, as it is in Ezec. 18.5.Ezek. 18. More particularly, as the Prophet there expresseth himselfe, Thou hast not eaten vpon the Moun [...]aines, nor lift vp thine eyes vnto Idols, nor defiled thy neigh­bours wife, nor oppressed any, but hast re­stored to thy Debtour his Pledge: thou hast spoyled none by violence; thou hast gi­uen [Page 116] thy Bread to the Hungry, and couered the Naked with a Garment; thou hast not giuen forth vpon Vsury, neither taken any Increase: thou hast withdrawen thy hand from iniquitie, & executed true Judgement betweene man and man: thou hast walked in Gods Statutes, and kept his Iudgements to deale truely. Thus farre hast thou gone, and in these good courses thou hast continued a long time, and in so doing hast done well: But tell mee, what will all this thy righteousnesse a­uaile thee, if afterward thou shalt fall away from God,2 Pet. 2.20. and intangle thy selfe a­gaine in the filthinesse of the world, like the Dog that returneth to his owne vomit, and the Sow that is washed, to her wallow­in the myre? Ezek. 18. If the righteous turne a­way from his righteousnesse, and commit­teth iniquitie, shall hee liue? saith the Lord. No, All his righteousnesse that he hath done, shall not bee mentioned: In his trespasse that hee hath trespassed, and in his sinne that hee hath sinned, in them shall hee dye. Ezek. 18. Yea, It had been bet­ter for him neuer to haue acknowledged the way of Righteousnesse, 2 Pet. 2. (as the Apostle speaketh) then after hee hath knowne it, to turne from the holy Commandement de­liuered [Page 117] vnto him: For the latter end of that man, is worse then the beginning.

If therefore thou wouldst make sure worke for the good of thy Soule, and store vp comfort for thy selfe against the day of death, and that great day of wrath: then thou must not relye vpon thy former righteousnesse,Luke 12.19. as the Rich man in the Gospell did vpon the store he had treasured vp in his Barnes: and say, Soule take thine ease, and freely dis­port thy selfe hence-forward in the de­lights of sinne; for thou hast already brought forth good fruit plentifully, which will serue thee for many yeares. No, thou must bring forth good fruite Perseuerantly: for it is not here said, euery tree, Quae non fecit, which hath not brought forth good fruit: but eue­ry tree non faciens, not bringing forth good fruit shall be hewen downe and cast into the fire: So that fecisse non suf­ficit, it sufficeth not formerly to haue brought forth good fruit, vnlesse thou continue in so doeing perseuerantly.

No man, saith Christ,Luke 9.62. putting his hand to the Plough, and looking backe, is fit for the Kingdome of Heauen. Bernardus. Sola per­seuerantia singularis summi regis est fi­lia, [Page 118] (saith a Father) ea enim sola est haeres regni Coelorum: Perseuerance is the on­ly Daughter of the King of Heauen, for she only is H [...]ire to the Kingdome of Heauen. [...]herefore saith our Saui­our to his Disciples,Matth. 24.13 Qui perseuerauerit, h [...] that continueth to the end shall bee saued;Reuel 2.10. and to the Church of Smyrna, Be thou faithfull vnto the death, and I will giue thee a Crowne of Life. And vp­on these termes doth Saint Paul assure himselfe, and euery faithfull Christian a Crowne of righteousnesse: I haue fought a good fight, 2. Tim. 7.8. and haue finished my course; I haue kept the faith. Hence forth is laid vp for me the Crowne of righteous­nesse, which the Lord the righteous Iudge shall giue mee at that day: and not to mee only, but vnto all them also that loue that his appearing. The absolute necessity of this Perseuerance for all such as expect the Happinesse of a better life, hath so deepely sunke into the thoughts of Gods Children in all ages, that they haue constantly resolued to suffer the bitterest torments the pregnant malice of the Diuell and his Factors could in­flict vpon them; rather then to loose the blessed hope of their Heauenly inhe­ritance. [Page 119] If therefore wee respect our Future Ha [...]pinesse, let vs not bee like th [...] plant Epheme [...]on, which doth spring and flourish, and fade in a day: but as the Oliue tree flourish [...]th and fru ifi­eth all the yeare long so let vs continue in bringing forth good fruit perseue­rantly. To be short, the way to Heauen though it be Narrow yet it is Long: and our life at the Longest but Short. Let vs therefore, that we may the bet­ter compasse so great a Iourney, get vp betimes out of our beds of Sinne, euen in the morning of our age, at the first houre of the day; and quickly make our selues ready, that so we may set forth betimes towards the Celestiall Canaan. And when we haue once set our feete in the way of righteousnesse, the d [...]rect and only Rode to that Holy Citie, If at the end of our liues, when we can trauaile no longer, wee would rest in Abrahams bosome: let vs labour to imitate him in his iourneying vnto the terrestriall Canaan: that is,Gen. 12 9. let vs eundo pergere, still bee going forward from grace to grace, whatsoeuer Re­moraes doe encounter vs in the way, whatsoeuer afflictions doe befall vs [Page 120] hauing our eies fixt vpon those heauen­ly ioyes, whereof the troubles and af­flictions of this life are not worthy. The older we grow in yeares, the more let vs grow in goodnesse: Let our Workes, our Loue, our Seruice, our Faith,Reuel. 2.19. our Patience be like the Thya­tirians, more at the last then at the first. Thus like good Trees, bringing forth good fruit presently, plentifully, per­seuerantly; wee shall at length bee brought by him who is Alpha and O­mega the beginning and the ending, Reuel. 1.8. vnto the beginning of that vnspeakable Hap­pinesse which shall haue no ending.

But happily you will reply in the words of Saint Paul, 2 Cor. 2.16. [...]? who is sufficient for these things? Is not our Father an Amorite, and our Mother a Hittite! The best of men by Nature is no better then a Briar, Micha 7.4. Math. 7. a Thorne, a Thistle. And doe men gather Grapes of Thornes, and Figges of Thistles? Ex Spinis non nascitur Rosa. Such as is the Tree, such is the Fruite. Tis true: And therefore to bring forth Good fruit presently, plentifully, per­seuerantly, we must be ingrafted into the true Ʋine, and abide in it. I am that [Page 121] Vine, saith Christ,Iohn 15.5. and yee are the bran­ches. He that abideth in me, and I in him, the same bringeth forth good fruit: For without me ye can doe nothing. verse. 6. If a man abide not in mee, hee is cast forth as a branch that is withered, and men gather them, and cast them into the fire, and they are burned. But how are we ingrafted into Christ? by Faith. How doe wee abide in Him? By Loue. How doth He abide in vs? by his Holy Spirit: through whose gracious opperation we are inabled to bring forth the good fruits of the Spirit: Now for asmuch as no Arme of Flesh can command this Faith, this Loue, this Holy Spirit,