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 truely be auerred of this second penalty that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles As Zeuxis that excelleÌ„t painter desiring to draw Junocs picture exactly viewed al the Agrigentine Virgins with a curious eye pickt out siue 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 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 tormeÌ„t vpon one man and yet when we haue done all this this all is as nothing we shall 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 as what ioyes God hath prepar'd 1 Cor. â— 9. 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 coÌ„fesse were to cast ouer it the vaile of silence as being best coÌ„scious of my own insufficiency for a task of such transcendeÌ„cy Yet vnwilling my particular weaknes should frustrate the generall 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 gracious 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 vngodâ—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 infinite moe the least of all which is most horrible too heauie for Nature to Pectorâ— gâ—â—eroso non tam molestuÌ„ estrerum augugustia premi quam abundantia gloria priuari Stapl. promp mor. Mali non tantuÌ„ dolebunt de ipso tormento quam quod repellentur a tali consortio Ludolph Si nulla externa poena torqueret haec sola sufficerâ—t Mestreth ex Chrylost 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 Hell fire most fearefull for three causes punctually discouer vnto vs the fearefulnesse of this Penaltie The first is the Extremitie of it Many are the torments which cruell Multa sunt ab hominibus excogitata supplicâ—â— sed nullum acuâ—us nullum vchementius nullum acrius igut Bellaâ— de gem Columb lib. 2. cap. 2. Tyrants the Deuils Engineers haue framed in the forge of their hellish inuention to make poore Nature suffer 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 Heaâ—th fire that the most expert Mathematician is vnable to take their true distance Nebuchadnezzars Furnace though heatedâ— 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 Secondly the fearefulnesse of this Penaltie appeareth in the Vniuersalitie of it this terrible Fire burneth not a singer onely or a hand or a foot but the Math. 10. 28. whole body yea the whole man both body and soule For as both like Simeon and Leui haue beene brethten 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 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 ministreth some comfort vnto the sick Patient a Disease the sharper Nâ—mo potest â—alde dâ—lere diâ— Seneca â—p 78. Praceps moâ—bus alterum facieâ— aut exuâ—guâ—tuâ— aut extingâ—et Ibid. Do'or quâ— ineitation to cuius in alienaâ—ione fluporemque conuerlituâ— hoc itaque solatum est vasti doâ—oris quod necesse est desinas illum sentire si nimis sensiris Senec. Ibid. 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 desease 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 Diseases Silongus est habet intercapedinem dat refectiom locuâ—â— multum temporis donat necesse est vt exurgat desimat Jdem ibidem 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 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 August lib 21. de Ciuitate Dei Cap 17. and his Disciples that all the damned yea euen the Deuils themselues should one day be absolued from their paines Tanto inuenitur erraâ—e dâ—formus contra Des veâ—bâ— peruersius quanto sibi videtur sentire â—lementius August ibidem and receiued into the sociâ—tie 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 reason and plaine text of Scripture Reason requireth a correspondeÌ„cy 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 Exinferno nulla redemptio from Hell there is no redemption As none can go from Heauen to Hell so none can goe from Hell Luke 16. 26. to Heauen No their heauinesse is continuall their plague desperate and cannot bee cured The breath of the Lord like a riuer of brimstone doth kindle the Esay 30. 33. fire of Hell and being once kindled it neuer either of it selfe goeth out or can be put out for it is fire euerlasting and Math. â—5 41 Esay 66. Exod. 3. 2. vnquenchable and whosoeuer is call 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 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 then a Tree that is hewen downe and cast into the fire For seeing that Jiqui â—â—erunt â—â—c 〈◊〉 Dâ—mand â—â—â—unt vincuâ—â—dâ—râ—m pentâ—◠〈◊〉 ligatu â—â—nibus pedibus mittentur in pananâ— aeternam Guil. Paris Math. â—2 Eâ—tâ—liquod soâ— amen 〈◊〉 〈◊〉 sâ—câ—â— habuisse doloris Iob 16. 12. 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 witâ— 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 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 Dâ—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 Luke 16. 27 28. to his Fathers house to premonish his Brethren that they might not come into that place of Torment 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
that can befall vâ— 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 Rom. 1. 18. all vngodlinesse and vnrighteousnes of men as the Apostle speaketh that the Lord hath whet his Sword and bent his Bow and hath made his instruments Psal 7. 12. 13. 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 Dan. 5. 6. in the midst of his Iollitie 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 Oh it is a terrible and fearefull thing Raro antecedentem scelestum deseruit pede paena claudo Car. lib 3. ode 2 to fall into the hands of the liuing God Though hee hath leaden heeles yet hee hath iron hands Serò sed serio He is indeed Tarditatem vindictae Supplic ij grauitate compensat 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 The certaintie of the penâ—lâ—â—â— we doe not dally with God 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 for God is not as man Numb 23. 19. 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 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 â—ewen downe and cast into the fire it being as certaine as if it were already inflicted So hee which beleeueth not is already Iohn 3. 18. condemned saith our Sauiour The Law hath already denounced the Sentence of malediction against the Sinner Cursed is hee that confirmeth not all the Deut. 27. 26. words of the Law to doe them 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 Diuell and his Angels and then shall it be put into execution for they shall goe into euerlasting torments verse 46 And let no man delighting in impiety The Generalitie or exteâ—â— of the Penaltie delude his own soule with a vaine hope of impunitie let him not thinke to escape the iudgement of God whilest he commiteth Rom. 1 32. such things as are worthy of death 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 Dan. 4. 11. strong and high vnto heauen in whose boughes the Birds of the ayre did build their nests yet saw in a Vision a Watcher a holy One comming downe from Verse 14. Heauen who cried alowd Succidite arborem Hew downe the Tree and Destroy it Tophet is prepared for the Esay 30. 33. King 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 saith Iob. Iob 20. 6. 7. Regum timendorum in proprios greges Reges in ipsos imperium est Iouis Hâ—r Carm. lib. 3. Ode 1. Clari Gygant â—o triumpho cunsta supercilio mouentis God hath an vnresistable power ouer the most Commanding Princes By him Kings raigne Princes Nobles and all the Pro 8. 15. 16. Iudges of the earth doe rule saith Salomon the greatest Prince that euer ruled vpon the earth At his foot stoole the mightiest Monarchs must lay downe their Crownes and make their appeaâ—ance before his most dreadfull presence submâ—ting 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 Guadalupeâ—sis vpon this Text obserueth The more Potent a man Quanto quisque potentior sinon ferat fâ—uctum tonto maiori dâ—gnus est supplicio qui â—occasio est multis non ferendi bonos fructus Scilicet in vulgus manout exemplâ— regentum Claudianus 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 theÌ„selues to be directed lob-led by the exaÌ„ple of their Superiors like the Spaniard that held his neck awry because Alphonso of Arragon his king was
fruit be hewen downe and cast into the fire Consider this all yee whom the Lord hath blessed with the fruite of the Wombe least this temporall blessing proue 7 Parents 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 for they are shaped in wickednesse Psal 51 5. 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 but as Paul did of the Galathians till Gal. 4. 19. Christ be formed in them labour that they may be begotten a new in Christ by 1. Pet. 1. 23. the immortall seede of the Word 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 Ephes 6. 4. rebell against God 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 when his 1. Sam. 2. Sonnes trespassed against God He did not sharpely reprooue and correct them but suffered theÌ„ to run on in their Sins this was his ruine In a word remeÌ„ber the IudgeÌ„t here threatned in my Text be moued thereby to bring forth the good fruite of true Fatherly affectioÌ„ instruct your Children in the feare of the Lord reproue correct theÌ„ wheÌ„ they offend the Lord least the Lord hew you downe and cast you into the fire In like manner yee Children remember the Rocke out of which yee 8 Children 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 hew you downe cast you into the fire 9 Masters of families Yee that haue the care of Seruants 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 indâ—ment 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 And yee that are Seruants serue your 10 Seruants 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 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 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 â—or 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 succâ—ssiuely receiued from our first PareÌ„ts but also those personal transgressioÌ„s 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
vomit and instead of bringing forth Vuas grapes wee haue brought Esay 5. 4. forth Labrucas wild grapes our grapes are grapes of gall our clusters be bitter our wine is poyson of dragons and the cruell Deut. 32. 32 33. 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 â—he cords of vanity he will lay aside all lenitie deale with vs more roughly â—â—sa patientia 〈…〉 or and seuerely It is not a pruning-knife some fauourable affliction some fatherly correction shall serue the turne for behold hee hath put an axe into the hand of the destroying Angel not like Abimelech to cut downe some boughes Iudg. 43. 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 Euery tree not bringing forth The first penalty an Excision good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hewen downe Doe but consider I beseech you the fearefulnesse of this penaltie True Aequa lege necessitas Hâ—â— Carm. lib. 3 Ode 1. Sortitur insigneis imos Omne capax mouet vrna nomen What man liueth and shall not see death Psal 89. 47. Hebr. 9. 27. There is a Statute for it Statutum est omnibus semel mori It is appointed vnto all men once to die Death is Gods Sergeant â—uiâ—â—sâ—i contiâ—it 〈◊〉 â—estat Sâ—â— Ep. 1â—0 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 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 isle quem tanquam extremum reformidas aeterninatalis est Sen. Ep. 1â—2 the birth day of eternity And therefore laetus lethuÌ„ 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 be Matth. 2â— 21. crownd with glory happinesse in the highest heauens In regard wherof wheÌ„ Jusius dum per mâ—ntem evita tollitur non exciditur sed ia vberius solum transfertur Fran. Luc. Brâ—giens in locum 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 daÌ„nable works of darknes he shal die but a death far different froÌ„ that of the righteous for being besotted with the pleasures of sinne and hauing his affections fast glewed to the things of this world 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 shall most 1 Sam. 16. 14. fearefully wracke and torture him and a wounded spirit who can beare saith the Prou. 18. 14. Prouerbialist and thus in the anguish and bitternesse of his Soule he shal be broken Iob 24. 20. like a tree 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 likevnto 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is cast into the fire hee is throwen headlong into the flames of Hell And this second penaltie his exastion is The second pâ—naltie an Exustion 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 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 after his dissolution And no maruell if the apprehension thereof strike such â— dread terror into his departing Ethic. 1 â—9 soule for what Aristotle
vnder the Curse require exact obedience So that He is no lesse lyable vnto the Laws malediction Quiomittit 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 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 Si sola omissio eternoigne punitur Diâ—â—ystâ—â— Certh 〈…〉 in locâ—â— 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 greedinesse bee tortured and tormented If those shall bee thrust Non miâ—oris est criminis hâ—â—â—â—i tollere quâ—â—um possiâ— habes indigen ibus deâ—egare Ambr. â—n quedam Ser. 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 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 Luke 184. Iudge feare nor God nor man 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 Mâ—th 21. 19. fruit must bee cursed how shall the Vines of Sodome and Gomorrha escape Deut. 32. 32 3â— which bring foorth bad fruite fruite bitter as Gall Deadly as the poison of Dragons O Consider this all yee that forget Psal 50. â—2 your God that forget your owne good in being strangers from the life of God least the Lord in 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 Puer sum et nescio loqui I am Ieremy 1. 6. but a child and know not how to speake fitter like an Auditour to sit at Gamaliels feete then like a Doctor in Moses chaire Yet seeing the Acts 22. 3. Matt. 23. 2. 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 of your liues and conse quently for the euerlasting saluation of your Soules and Bodies Shall euery tree not bringing forth good fruit bee hewen downe and cast 1 Clergy into the fire 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 that 1 Cor. 4. 1. 1. Pet. 1. 23. most precious and immortall seede whereby Christ may be conceiued in vs and we become spirituall Fathers of many 1. Cor. 4. 15. Children in Christ 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 fâ—eding the flocke of Christ concredited to our charge with sauory food in season out of season that we may become fruitfull in 2. Tim. 4. 2. 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 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 discouragâ—d but boldly with a hâ—art strike with the Sword of the Spirit at the head of that Serpent Sinne in whomsâ—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 people to entertaine the siâ—cere Profession of the Truth and saue our owne Soules at the day of the Lord Jesus For as Saint Bernard most Serm de Sancto Benedicto Abbate 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 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 of this City 2. Laytie of this Land Sure I am there is no Nation vnder the Celestiall Poles profâ—ssing the faith of Christ ouer which the Lord hath
bee augmented through their presence hee hauing corrupted them by his bad example In a word Sicut nihil in Coelo desideratur Simon Pauli Sucrinensis quod non inuenitur it a 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 He that Dabitur miseris vita mortalis moriâ—ntur semper erunt Cassiodorus Reuel 9. 6. is cast into Hell fire shall seeke Death but shall not finde it hee shall desire to dye but Death shall flee from him Hell 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 the Soule which is Spirituall Againe this Fire being of a deuouring Esay 33. 〈◊〉 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 â—òmiâ—ùs inuenâ—o 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 Saâ—nt Augustine for the former Quaere Fit miris sâ—d veris 〈…〉 Dâ—â— cap. 10. 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 The same Father for the setling Non 〈…〉 nibus vâ—uere â—â—â—st one sâ—â—e 〈…〉 ne pâ—◠〈…〉 um 〈…〉 Creatorâ—s ib. c. 9. 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 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 fiâ—â— deâ—quâ—â—â—â— quia cum fine vixeâ—unâ—â— nam voluiâ—senâ— vâ—que si poâ—u â—â—nt â—â—e 〈◊〉 viueâ— vt pâ—ssent sin◠〈◊〉 pâ—â—â—â—â—â— Ostendunt enim quodm pâ—ccaâ—o sâ—mpâ—â—â—â—â—â—e câ—p unt qui nurquaÌ„ de inunt pecâ—are dâ—m vâ—num Greg. â— Dialog Ad â—â—â—â—â—icti iâ—diâ—â—â— sâ—ntentiam perâ—â—â—â— vt â—â—â—quam â—â— cant sâ—â—pâ—â—â—â— quâ— iâ— men in â—â—c vâ—â—â— nuâ—quâ—m vâ—luit â—â—â—â—e pâ—ccato nullus deturn â—â—qâ—â—terminuâ— vâ—tâ—â—â—â— â—ui quam dâ—vi 〈…〉 uit 〈…〉 Greg. 3. lib. Moral 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 * 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 doeâ— 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 Gen. 18. 25. vnto God 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 speake 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 Who will beleeue our report Esay 53. 2. Or at least who will be reformed 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 Scar-crow 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 Tuscul lib 5. Courtier 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 in a Horse haire ready to cleaue spilt him in twaine euery moment Which as the former was done at the commaÌ„d of Dionysius to let him see his eâ—rour that he behold his happinesse in a false Glasse The â—ust 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 delâ—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 iâ—finitly delighted in following the lusts of our owne hearts and repute it the onely happines
Ierusalem a desolation 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 Ye haue robbed Malac 3. 8. 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 Reuel 2. 5. vs 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 â—his 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 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 I will giue you 3 The Lord Maior 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 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 Ye Reuerend Iudges of the Land and 4 Iudges and Lawyers 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 you downe and cast you into hell fire All ye that exercise your selues in Ciuill 5 Tradesmen 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 Baâ—ter 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 Daâ— 9 25. as he did Belshazzar and shall if he find you too light seperate you from 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 taâ—e notice of this all ye whom the Lord hath linked together 6 Maried foâ—ke 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 principaâ—lâ— seeing Gen. 2. 24. God hath made you One of Two suffer not the Diuel to make you Two of One but liue peaceably discreetly and loyally together nourish mutuall affection and possesse your vessels that 1. Thess 4. 4. is your bodies in holinesse and honour and keepe your selues one to another Hâ—b 13. 4 as vndefiled members of Christs Body free from lusting after strange flesh least yee bee hewen downe and cast into the Fire Againe shall euery Tree not bringing forth good