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 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 personâ—rum exceptione sin excusationum algatione sine alicuius cuosione Gorth in locuÌ„ 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 holinâ—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 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 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 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 Dionystâ—â— Carthusianus in locâ— 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 greedinesse bee tortured and tormented Non minoris est criminis habeÌ„ i tollere quà cum possit habes indigenâ—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 3â— fruite bitter as Gall Deadly as the poison of Dragons O Consider this all yee that forget your God Psal 50. â—2 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
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 thâ—m to vnderstand that they must not as formerly they had done 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 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 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 Buâ—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 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 â— 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 of Psalm 1.5 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 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 Eâ— namque cum continuò sit naturaliter mobilis ociari non patitur Aqu in locâ—Ì„ 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 Mâ—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 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 euiâ—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 CoÌ„monwealth 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 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 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 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
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 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 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 Daâ— 9 25. 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 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 principaâ—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 Hâ—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 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 theÌ„ to run on in their Sins this was his ruine In a word remeÌ„ber the IudgmeÌ„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 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 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 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 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 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 wherein to our iust damnation had we our deserts we haue not only brought forth no fruit but also 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 perfectioÌ„ 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 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 fruit First 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 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 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 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 â— 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 thâ—se the like testimonies of the Saints are recorded for our imitation The plain truth is God caÌ„not away with starueling trees such Professors as are Non-proficients If therfore we mean to auoid the stroke of his axe to be freed froÌ„ the tormeÌ„ts of hel fire thretned in my text we must like good trees thriue in our spiritual estate we must encrease and grow in grace and goodnes we must abound in euery good worke that may make vs perfit meÌ„ in Christ Iesus we must bring forth good fruit pleÌ„tifully And good reason hath God to require it at our hands VVâ—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 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 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 many * Tum pater omnipotens faecundis imbrious aether c. Virg. 2. Gâ—org sweete fructifying showers from heauen and to infuse a quickenâ—ng power into the ground of our hearts he hath caused the Sunne of Peace * Pax alâ—eit vites sucâ—os codidâ— vuâ— funderet vâ— natâ— tesla paterna merum Tiâ— lib. 1. leg 1. the Mother of Plenty for these 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 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 Vnto 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 answering of Gods iust expectation lest in the day of his wrath wee haue the dâ—eper share in his just indignation For Quantò maior gratia Quo clarior lux verbi gratiae offâ— get 〈◊〉 graâ—â—iores paenas mundi ingratitudâ—nem sibi accelerate Chemnit tantò amplior posteà peccantibus poena saith Saint Chrysostome God will at â—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 Brotherly Kindnesse and with Brotherly
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 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 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 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 FINIS A SVB-POENA FROM THE STAR-CHAMBER OF HEAVEN A Sermon preached at Pauls Crosse the 4. of August 1622. With some particular Enlargements which the limited time would not then allow By DAN DONNE Master of Arts and Minister of the Word August Confess lib. 8. cap. 12. Tolle Lege Tolle Lege LONDON Printed by Augustine Mathewes for John Grismand and are to be sold at his Shop in Pauls Alley at the Signe of the Gunne 1623. Honoratiss Dominis IOHANNI COM. DE HOLDERNESSE VICECOM HADDINGTON ET BARON DE KINGSTON AD THAMESIN c. ET DOMINO HENRICO HOBART MIL. ET BARONET CAPIT IVST DOMINI REGIS DE BANCO NEC NON VIRO VERE REVERENDO MVLTIS QVE NOMINIBVS COLENDO IOHANNI DONNE DOCTORI IN SACRA THEOLOG ET DECANO ECCLESIAE DIVI PAVLI LONDON DANIEL DONNE HAS SVAS QVALES CVNQVE MEDITATIONES HVMILLIME D. D. D. To the Reader COurteous Reader I haue in the Title-page of this Booke rendered a sufficient reason of the Excrescencie of this Sermon Yet for thy more particular satisfaction vnderstand that from the Beginning of it to the 52. Page I preached it word for word as it is Printed Now because many at the Crosse had runne into Desperate Debts Borrowed so much Time of the Auditory as they neuer meant to repay therefore I resolued to content my selfe with a briefe Paraphrasticall Explication of the Particulars that remained and so to keepe my selfe out of Debt rather then Borrow what I thought I should neuer repay Since being solicited to Publish what I then Preached that each Part might enioy its iust Proportion for the Exact Composition of the whole I haue enlarged my selfe in Those last Particulars and Commend my Paines therein to thy Candid Interpretation If thou meete with any Faults in the Print they are I dare promise but Literall and such as will scarce puzzle the most Illiterate Correct them if thou please with thy Pen. If there be any thing amisse either in the Method or Matter thy Friendly Information shall be Thrice acceptable In the meane time I aduise Thee to Read with vnderstanding to Remember what thou doest Read And the Lord giue thee grace to practise what thou doest remember Farewell Thine in Christ DAN DONNE A SVBPOENA from the Star-chamber of Heauen LVKE 3.9 Now is the Axe layd vnto the root of the the trees euery tree therefore not bringing foorth good fruit is hewen downe and cast into the fire 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 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
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 radiâ—i Bull. Thus for many a yeare with much patieÌ„ce 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 the vengeance of God which hangeth ouer our heads ready to fall suddenly vpon vs to our fearefull confusion Neâ—p vero novuÌ„ 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 Vineyard 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 vpoÌ„ Sermon with extraordinary earnestnes and importunity knocking at the doores of our harts that hearing him 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 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 â—â—sa patientia sit siâ—â—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 behold hee hath put an axe into the hand of the destroying Angel not like Abimelech Iudg. â— 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 Hor Carm. lib. 3 Ode 1. Ae qua lege necessitas Sortitur insigneis imos Omne capax mouet vrna nomen 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 nasâ—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 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 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 Matth. 25.21
abundantia gloria priuari Stapl. promp mor. Mali non tantuÌ„ 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 of this Penaltie 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 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 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 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 dâ—lere diâ— Seneca â—p 78. Praeceps morbus alterum facies aut extinguâ—tur aut extinguet Ibid. Doâ—or quò incitatior â—o citiùs in alienaâ—ione fluporemque conuertitur hoc itaque solatium est vasti doloris quod necesse est desinas illum sentirâ— 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 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 veâ—bâ— 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 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
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 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 Diuell and his Angels and then shall it be put into execution for they shall goe into euerlasting torments verse 46 The Generalitie or exteâ—t of the Penaltie And 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. Regum timendorum in proprios greges Hor. Carm. lib. 3. Ode 1. Reges in ipsos imperium est Iouis Clari Gygant eo triumpho cuncta supercilio mouentis 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 appeaâ—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 quisque potentior sinon ferat fâ—uctum tanto maiori dâ—gnus est supplicio qui â—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 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 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 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. â— 9 11 12. vâ—â—â—â—â— 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 â—â— â—1 God will wound the hairy scalpe of Euery one that goeth on in his wickednes saith the Prophet Dauid Ezâ—kiel 18.4 The soule that sinneth shall dye Indeed the Gibeonites could gull Captaine Ioshua with their old shooes their mouldy crustes Ioshua â— 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 13â— â— 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 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