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
of discourse in cases of Christianitie that will serue the turne all this is but a meere flourish but a bringing foorth of leaues and flowres whereas God will haue euery Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring foorth fruit And though nothing but Fruit 3 The Qualification yet not any fruit will serue his turne it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bad but good Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring foorth good fruit the fruits of holinesse and sanctification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated Bonum gâ—â—â—◠〈…〉 â—fie pulchrum be 〈…〉 wee must bring 〈…〉 â—t must be beautifull in the 〈◊〉 of Men and good in the sight of God our fruit must be beautifull â—n the sight of Men for our liues must so shine before men that they may see our good Works and glorifie our Father which is in heauen Matth. 5.16 Our fruite must be also good in the sight of God for hee will not be put off with counterfeit pietie with him it is no better then double impietie for so shall we find it in our reckonings at the last day Both then must goe together wee liue heere in the sight of God and Man and therefore must with Saint Paul Actes 24.16 heerein exercise our selues that wee may haue a good Conscience voyd of offence toward God and toward man Most true it is Onely good fruit is euer beautifull but that which is onely beautifull is neuer good Indeed the Pharises had their fruits such as were beautifull full of beautie vnto the eye they had their Almes-deedes Matth. 6. their Prayers their Fastings excellent workes excellent fruites of Pietie at the first blush beyond all compare not to bee paraleld they being presented vnto the eye of the world in so absolute and compleate a forme But were they as they appeared to bee Certainely nothing lesse for our Sauiour making a narrow search into the nature of them found that they were nothing better then the fruit which Solinus reporteth to grow in Sodom which is in shew like other fruit but being touched there is a strange discouery Extimae cutis ambitio fuliginem fauillaceam cohibet the outward rine or skinne is but a case that is full of filthy soyly embers and stinking ashes So their outward pietie was but a case to couer their inward impiety their fruits carried a faire glosse seemed by their outside to side with the best but All is not gold that glisters within they were full of pride vaine glory and hypocrisie men did see what they did and thereby happily did glorifie God but what they did was onely to be seene of men and therein they did dishonour God Indeed such fruits ordinarily go for currant with man because he receiueth direction for his Judgement as hee is informed by his outward senses But it is not so with God his All-seeing Eye piercing the most inward and secret parts hee prizeth euery thing according to the inward worth and iudgeth of the workes of pietie as they proceede from the inward puritie so that hee will not bee satisfied with false and counterfeit fruites Such Wares are not warrantable not marchantable with God hee requireth trueth in the inward parts Psalm 51.6 he will haue euery tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruit not onely outwardly beautifull but inwardly good and sound Euery man as ye haue heard is a tree euery branch of a good tree bringeth forth good fruit so must each part of man our Hearts must be fruitfull in sanctified thoughts and holy desires our tongues must bring forth gracious words such as may magnifie Gods holy name and minister grace and comfort vnto others our Hands must worke the things that are good in the sight of God and man our Feete must walke in the wayes of peace in a word we must giue all our members seruants vnto righteousnesse in holinesse Rom. 6.19 Abounding in the fruits of the Spirit Galat. 5.22 in loue peace long suffering gentlenesse goodnesse faith meeknesse patience and in euery good worke that may make vs perfect men in Christ Jesus For this were wee elected before the world Ephes 1.4 God the Father did chuse vs in Christ his Sonne before the foundations of the world that wee should bee holy and without blame before him in loue For this were we created into the world wheras all things were made to serue for the vse of man man was made to serue his Maker For this end were we redeemed out of the world Luke 1.74 For Christ deliuered vs from the hands of our enemies that we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life For this purpose doth God sanctifie vs in this world with his Holy Spirit I will put my Spirit within you Ezek. 36.27 and cause you to walke in my Statutes and ye shall keepe my iudgements and doe them And for this shall we bee glorified in the world to come Come yee blessed of my Father Matth. 25.34 take the Inheritance of the kingdome prepared for you from the foundation of the world for I was an hungred and yee gaue mee meate c. Thus will God crowne the holy liues of his seruants with an eternall weight of glory Such honour shall haue all his Saints which are fruitful in good works not that they doe by their fruits of holinesse and workes of pietie No man can merit heauen merit so glorious a remuneration alas what can we pleade for by way of merit at Gods hand seeing when we haue done all that we can doe yea that wee are commanded to doe which is more then wee can doe Luke 17.10 we are but vnprofitable seruants saith our Sauiour And what is the reward for vnprofitable seruants which God will render vnto them at the last day Why this is their fearefull Sentence Matth. 29.30 Cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth No my beloued Eternall life is not of mans merit but of the meere gift of God through Iesus Christ our Lord Rom. 6.23 As a reuerend religious Prelate of our Church hath obserued Doctor King Bi. of London wee may read of a Mercy-seat in the Temple of God but neuer heare of a Stoole of Merit but in the Chappell of Antichrist Indeed God doth in many places of his Scripture promise the kingdome of heauen to all that leade a religious and holy life but this his promise is not grounded vpon a foresight of any merit in man but proceedeth meerly from the free grace and bounty of God who herein dealeth with vs as a louing and bountifull father with his child promising him some gift of great worth for the performance of some small piece of seruice happily for making vnto him a legge or the like that so by his
all manner of store Our sheepe haue brought forth thousands and ten thousands in our streetes our oxen haue beene strong to labour we haue no leading into captiuitie no complaining in our streets In a word no Nation vnder the Sunne can prescribe and plead a greater portion of the immense Treasury of Gods mercy and fauours then ours the least of all which should for euer bind euery one by way of thankfulnesse to consecrate himselfe both soule and body vnto the seruice of his so benigne and bountifull a God in all holy obedience and newnesse of life to bring forth good fruits the fruits of holinesse and sanctification But alas we are so farre from bringing forth this good fruit that on the contrary we are barren in all goodnesse and onely fruitfull in the damnable workes of darknesse sucking in sinne as fishes doe water like swift Dromedaries running with full speed into all vngodlinesse Prou. 10.23 making it a pastime to do wickedly neue◠so much as once dreaming of that dreadful day of account that great and terrible Assises of the Lord wherein hee will execute his wrath and vengeance vpon the children of disobedience O my beloued let vs take heed we bee not deceiued This is the will of God saith the Apostle euen your sanctification 1 Thes 4.3 now the wil and pleasure of God is not barely propounded vnto man as a thing arbitrary or of no great consequence whether performed or not for as with bountifull promises so with feareful penalties it is in sacred Scripture frequently pressed the Lord as he hath a Gerizim Deut. 11.29 for blessing so he hath an Eball for cursing As he will most graciously and liberally recompense all such as worke righteousnes with an immarcessible crown of glory so he will most seuerely and terribly reward all workers of iniquity with an vnmercifull weight of misery They which like good trees bring foorth good fruit in due season their leafe shall not wither saith the Psalmist they shall flourish for euer Psalm 2. But they which doe not bring foorth good fruit shall be like the chaffe which the wind scattereth away from the face of the earth they shall perish for euer so saith the Baptist here in my text Euery tree not bringing foorth good fruit is hewen downe and cast into the fire which is the third generall Part obserueable in this sacred Writ The third generall part the penaltie attending delinquents such as performe not what God in this Writ requireth The Penaltie is heere expressed 1. as intended God premonisheth before he punisheth Now is the Axe layd vnto the roote of the trees 2. As inflicted Euery tree not bringing foorth good fruite is hewen downe and cast into the fire A Mercifull Method and well beseeming the God of Method who is full of mercie though our sinnes be so numerous and haynous that like vnto that of Cains Genes 4.10 they doe euen call and crie vnto God for present vengeance though our iniquities be so enormous and growne to so great a height that they reach vp vnto Heauen and euen pull God out of his Mercy-Seate to enter into Iudgement with vs to emptie out the full Vialls of his wrath vpon vs to our present fearefull confusion yet Oh the goodnesse of God hee dealeth not with vs sinnefull miscreants according to our deserts and as many a mercilesse Creditor with his Debitor who couertly without the least noise procureth an Execution against him and serueth it vpon him happily to his irrecouerable vndoing not so much as once fore-acquainting him with his Resolution that so he might in time thinke vpon some honest course for preuention No my beloued though mans wayes are full of cruelty yet Gods wayes are full of mercy Hee would haue all the world to know that he is not delighted in the death of a sinner Ezek 13.23 but had rather hee should turne from his wickednesse bring forth fruit worthy of repentance and so liue for euer and therefore as Jonathan shot three arrowes to forewarne Dauid of Sauls displeasure 1. Sam. 20. that hee might the better prouide for his saftie so almightie God first in mercy proclaimeth his wrath indignation before in Iustice he proceed to Execution First he is pleased to foretell vs that for our transgressions for our not bringing forth good fruit he intendeth a seuere penaltie against vs before such time as he suffer it to be inflicted vpon vs Praemoniti Praemuniti that so we being forewarned of that feareful euill which from God is like to befall vs for our falling away from God we might in time make our peace with him so preuent the execution of his wrath For the more effectuall performance whereof that wee may the more carefully and speedily addresse our selues proceed we according to our propounded method to take some punctuall notice of the fearefulnesse of his fury displaied in the particulars of the penalty Now is the Axe laid vnto the root of the trees Euery tree therefore not bringing forth good fruit is hewen downe and cast into the fire Each word as you haue heard beareth a part and euery part doth most euidently demonstrate the Greatnesse of Gods wrath and indignation against vs and is of power to imprint Characters of terror in our hearts were they as hard as rockes of Adamant To take vp the words as they lye in their order First behold the Lord of Hosts is already vp in armes and his wrath like Iehu the Sonne of Nimshi after Iehoram marcheth most furiously after vs 2 King 9.10 yea to our greater terror it hath already wrought it selfe within distance for Now euen Now is the axe laid vnto the root of the trees Secondly consider we the instrument apprehended for the execution of his wrath Musculus in locum it is not Culter Sarmentarius a pruning knife but Securis excisionis a ruining Axe Thirdly this ruining Axe is not vibrata Gorthan in locum brandished or shaken ouer the trees but posita it is put laid close to the trees Fourthly this ruining Axe is not laid ad truncum aut ramos Bullinger to the bodie or boughes of the trees but ad radicem to the fountaine of life the root which once hurt or cut de tota arbore actum est the whole tree doth perish and is past all hope of shooting forth againe Such is the penaltie here intended and is pronounced as inflicted Euery tree not bringing forth good fruit is hewen downe and to make it more fearefull is cast into the fire There was a custome among the ancient Romans that their Consuls had as Ensignes of their authoritie bundles of rods and an Axe carried before them Rod◠the 〈◊〉 of Iustice to cut them off in case they proued incorrigible and would not bee reformed with any fauourable correction In like manner Almighty God hath his Pruning knife and his Axe Hauing planted his
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
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
ashes Wormes and not Men by Nature mere aliens from the Common wealth of Israel and strangers from the couenants of promise seeing in lewdnesse of life and Conuersation we are nothing inferiour to the Collapsed Angels or reiected Israelites My beloued I must ingeniously acknowledge with the Prophet Ieremie Ieremy 1.6 Puer sum et nescio loqui I am but a child and know not how to speake fitter like an Auditour to sit at Gamaliels feete Acts 22.3 Matt. 23.2 then like a Doctor in Moses chaire Yet seeing the Lord hath called mee to this place and put his word into my mouth I beseech you suffer with all patience and reuerent attention a word or two of premonition and exhortation It may please God so to magnifie his strength in my weaknesse as to make the wordes which hee hath taught mee effectually powerfull for the reformation of your liues and consequently for the euerlasting saluation of your Soules and Bodies Shall euery tree not bringing forth good fruit bee hewen downe and cast into the fire 1 Clergy O lay this vnto heart with mee yee Chariots and horsemen of Israel yee that are of the house of Aaron and the Tribe of Leui my beloued fellow-labourers in the worke of the Ministerie Let vs consider that the Lord hath committed vnto vs the dispensation of his Word 1 Cor. 4.1 1. Pet. 1.23 that most precious and immortall seede whereby Christ may be conceiued in vs and we become spirituall Fathers of many Children in Christ 1. Cor. 4.15 O then let euery one of vs in the feare of God according to the Talent wherwith we are entrusted so labour in the Word to be found faithfull dispensers of the Word feeding the flocke of Christ concredited to our charge with sauory food in season 2. Tim. 4.2 out of season that we may become fruitfull in begetting children vnto Christ for the enlarging of his Kingdome Let vs remember that the Church is Gods vineyard the People his plants and we the Ministers his hired seruants to 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 h 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 peopâ—e to entertaine the siâ—cere Profession of the Truth and saue our owne Soules at the day of the Lord Jesus Serm. de Sancto Benedicto Abbate For as Saint Bernard most sweetly Sermo vivus efficax Operis est plurimum faciens suadibile quod dicitur dum monstrat factibile quod suadetur Wee shall easily perswade the people to practise what we preach when what wee preach we practise In a word let vs remember that as there it a Vae mihi si non euangelizavero a woe vnto the Minister if hee doe not labour in the Gospell so there is a vae mihi si non bene vixero a woe vnto the Minister if he doe not liue according to the Gospell for euery Tree that bringeth not forth good fruite the fruite of good liuing shall bee hewne downe and cast into the fire In the next place thinke vpon this yee People of this place 2. Laytie of this City of this Land Sure I am there is no Nation vnder the Celestiall Poles profâ—ssing the faith of Christ ouer which the Lord hath placed so Learned so Laborious so Religious a Clergy as ouer This. Consider how in it yee are blest of God that so yee may blesse God when yee consider of it Blesse God but how why blesse him in Sacrificing vnto him the Calues of your lippes Hosea 14.2 Blesse him in consecrating vnto him the short remnant and remainder of your liues Blesse him in a reuerend estimation of his holy Ordinances In a word 1 Thess 5.12 13. Blesse him in your singular loue vnto those that are ouer you in the Lord that are dispensers of his sacred mysteries least yee bee hewen downe and cast into the fire And doe yee not so I would to God I could passe by you concerning these particulars especially the latter without apprehending any iust cause for your generall reprehension It is a Sore I no more but touched but named before intending in this place to handle it more at large and to apply vnto it a corroding Plaister if it were possible to draw away the malignant qualitie wherewith it is so much infested that it is euen swoâ—ne vp as high as Heauen to the pulling downe as is iustly to bee feared vpon this Land a sudden Babel of confusion without some speedy reformation Gal. 4.15 I doubt not but there are some Galathians amongst vs that would plucke out euen their owne eyes to doe Paul good 1 Kings 17. That there is some Zareptan that would euen hazard the hastening her owne hunger-staruing to communicate vnto Elishaes necessities for whose sakes I am perswaded the Lord hath been many wayes gracious vnto this Land and suspended the infliction of his fearefull iudgements which for our sinnes wee haue long since iustly deserued But alas all these Some these Galathians these Zareptans are but a small Summe scarce to be called a number in respect of those that are contrarily affected For as it was the sin of Ieroboam 1 Kings 12.3 with which he is branded vnto posteritie by the Spirit of God that he made Priests of the lowest and basest of the People so it is a sinne may bee seene and read in great characters vpon the foreheads of most in this Land that they make Priests the lowest and basest of People the lowest by depriuing them of their allotted Maintenance the basest by prosecuting them with all vnreuerence Not to speak of the former and therin of those violent maleuolent vnchristian-like courses wherein they are very frequent and fruitfull for the dispoyling and robbing vs of those reuenues God out of his holy wisdome hath set apart and consecrated for the maintenance of those that minister and serue at his Altar that so they might make the Leuites to stoope vnto them and hang vpon their sleeues like beggers for their Almes and voluntary contributions How vnreasonably do they load the Prophets of the Lord with all the iniuries indignities their deuilish malice can inuent The sacred title of our thrice honourable Function is but a terme of disgrace in the mouths of these scoffing Ismaels whose malignant spleene is such that they will not stick to strike at vs with the sword of their virulent tongues euen in the face of the world as we walke in
the open streets Nay such is the height of their impudency that they will not forbâ—are to offer violence vnto the honour of our Calling euen before Gods own face euen in the Sanctuary it selfe which hath alwayes bin reputed a place of priuiledge as if they would out-beard out-braue almightie God himselfe Is it possible such a high-handed disrespect and contempt should raigne where the Gospell of Christ is so plentifully and so sincerely preached But I doe the lesse maruell at it when I call to mind the base vsage wherwith the Son of God Hebr. 6.20 that High Priest for euer after the Order of Melchisedeck our Lord and Sauiour Iesus Christ was saluted in the dayes of the flesh He was in the world saith the beloued Euangelist and the world was made by him Iohn 1.10 11. and the world knew him not He came vnto his owne and his owne receiued him not Nay they did not onely not receiue him but did as ye may read at large in the History of his life prosecute and persecute him with a world of indignities euen vnto the death Math. 10.24 25 Now the Disciple is not aboue his Master nor the seruant aboue his Lord. It is enough saith our Sauiour for the disciple to be as his master is and the seruant as his Lord. If they haue called the master of the house Beelzebub how much more them of his houshold Our Lord hath drunke vnto vs out of this bitter cup and we must resolue to pledge him round O thrice happy we if wee could so apprehend it that he is pleased to accept vs into his sufferings For if we suffer with Christ 2 Tim. 2.12 we may bee assured we shall also raigne with Christ But vnhappy all those whose delight to grieue our spirits by their disrespectiue cariage and vnconscionable courses shall make vs to be called Great in the kingdome of heauen yea thrice vnhappy and accursed if they breake not off this their sinfulnesse by a more sanctified and conscionable course of life We are indeed but weake Earthen vessels 2 Cor. 47. as the Apostle stileth vs. We are sinfull men men full of sinne and therin not vnlike your selues let him that is among you with out sinne cast the first stone at vs. Iohn 8.7 Yet consider that we are your Spirituall fathers 1 Cor. 4.15 Reuel 3.1 that wee are the Angels of God and Ambassadours for Christ 2 Cor. 5 20. If we be your Fathers where is our honour What though Elisha be bald shall the children of Bethel cal him Baldpate vnpunished 2 Kin. 2 2â— 23. No two Beares come out of the Forrest and tare them in pieces What though Noah be drunken shall his sonne Ham mocke and deride him without a curse Genes 9.25 No Canaan is cursed a seruant of seruants shall hee bee vnto his brethren If we be Angels of God and Ambassadours for Christ where is that homage and reuerence you owe vnto vs in the name of our Lord and Master Will an earthly Prince which is but a piece of clay take to heart as done to himselfe whatsoeuer indignitie is offered vnto his Ambassadours And will not Almightie God be sensible of that dishonour which is daily done vnto his Ambassadours I haue heard credibly related how superciliously and contemptuously the Palsgraues Countrey hath looked vpon their Clergie In what case that Countrey now standeth I suppose the remotest Christian Region is not ignorant I will not presume peremptorily to determine that this one sinne hath been the procuring cause of so fearefull a Iudgement Thus much I am sure of that the contempt of the Messengers of God cost Ierusalem a desolation 2 Chron. 36 16 God is so tender ouer his Prophets that he will not haue them so much as toucht hee hath reprooued euen Kings for their sakes So sensibly he is affected with the wrongs they sustaine that hee taketh them as done to Himselfe Do ye rob them of their Tythes Malac 3.8 Ye haue robbed me saith the Lord. Doe ye neglect and despise them Ye despise me saith Christ Luke 10.16 and him that sent mee euen God the Father And wil not the Lord reuenge these wrongs Yea hath hee not already in some measure punished this land for them Haue not the Coales your Forefathers haue stolne from Gods altar set their neasts on fire brought a curse vpon their substance that it hath not thriued vnto a third generation yea whilst they and you haue denyed God his Tenth part hath not God taken away your Nine parts and giuen you onely a Tenth Againe hath not the Lord taken vnto himselfe many conscionable and painefull Ministers which according to the course of nature might haue liued long to haue bin worthy Instruments for your euerlasting good because ye haue so vndervalued them and set so low an estimate vpon them But alas my Beloued these are but flea-bitings if compared to the remoouing of our Candlesticke from amongst vs Reuel 2.5 and is it not iustly to bee feared that he hath euen at this present some such work in hand I pray God he hath not But say he doe continue the light of his Gospel amongst vs yet what benefit can accrue vnto vs by this light if we be taken from it and cast into vtter darknesse This God can doe and will doe if wee doe not bring forth better fruit for euery tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire O consider of this all yee whose greatest glory is to bee the scourge of the Clergie lest that High Priest Christ Iesus take you in hand and ye be made to howle eternally in Hell for contemning his Substitutes his low Priestes here on earth Let the Word of the Lord and the Ministers therof be precious in your sight that you your posterity may be precious in the sight of the Lord. Haue those that are ouer you in the Lord labour amongst you in singular loue if not for their owne sakes yet for their Masters sake and for their workes sake considering how like Candles they consume and waste themselues away to light you in the way vnto perpetual happines Giue vnto them double honour and cut them not short of their due reuerence maintenance lest the Lord in his fury cut you off from the state of mercy lest ye be hewen downe and cast into the fire I haue I suppose not a little exceeded your expectation I am sure my first intention in giuing so much way vnto this last particulars extention but the time I haue borrowed of you in it I will God willing repay you to the full in the rest that follow Shal euery tree not bringing forth good fruit be hewen downe and cast into the fire My Honourable Lord 3 The Lord Maior I will giue you but a word take heed God doe not one day giue you a blow Hee hath
ordained you a Magistrate vnder his Maiestie and hath put the Sword of Iustice into 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