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 Pope Innocentius the third De Gemitu Columbae li. 2. c. 9. 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 Tribulation anguish vpon Euery Rom. â—9 11 12. 〈◊〉 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 God will wound the hairy scalpe Psal◠〈…〉 1 of Euery one that goeth on in his wickednes saith the Prophet Dauid The soule Ezâ—kiel 18. 4 that sinneth shall dye Indeed the Gibeonites could gull Captaine Ioshua with Ioshua 〈…〉 5. their old shooes their mouldy crustes 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Psalm 13â— 3. Hearts searcher he knoweth vs all and all our wayes too well to be deceiued by vs. It is not the wearing of a Gyges Cic. Osâ—ic li. 3. 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 Surely the darkenesse shall Psal 1 39. 11. 12 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 trâ—nsgressions then vaâ—a salus hominum as saith the Psalmist Mans helpe is all but in vaine Though hand ioyne in hand saith Salomon the wicked Prou. 11. 25. 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 sinâ—ers turne in that day for the Wise Virgins could not lend any Math. 25. 6. Oyle 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 prâ—uaile for any man For the wisedome of the world is but foolishnesse 1 Cor. 1. 20. Esay 29. 14. with God 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 The flight shall perish Amos 2. 14 15 6. 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 sane his life And he that is of a mightie courage among the strong men shall flee away naked in that day saith the Lord. So that without any Omnis sine â—â—rsonâ—rum exceptione sin excusationum algatione siâ—e aâ—i cuius cuasionâ— Gorth in loâ—â— 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 if like the proud Pharise Luke 18 11. 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 spendthrifts 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 ayerâ—e 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 Math. 25. 30. darkenesse 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 Wee doe not reade that the Rich Luke 16. 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 wee read in 1. Iohn 3. 4. Iohn that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sinne is the transgression of the Law and the transgression of the Law is Sinne and the wages of Sinne is Death 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
fruit be hewen downe and cast into the fire Consider this all yee whom the Lord hath blessed with the fruite of the Wombe least this temporall blessing proue 7 Parents your eternall bane Thinke it not enough that yee bring forth children into the world and prouide for them an earthly inheritance vnlesse yee also bring them vp vnto the Lord and so fit them for the Kingdome of Heauen Alasse what is their first generation more then their Corruption for they are shaped in wickednesse Psal 51 5. and conceiued in sinne and so poore Infants Damnati antequam nati they are damned before their mothers are deliuered and being so what is your Temporall prouision vnto them though neuer so plentifull if after their ioy in this World if they know any they be so farre from knowing any in the next that on the contrary they lye howling in Hell flames for euer If therefore you truely loue your Children for their sakes vndertake a second labour and bring forth this good fruite of your Fatherly loue towards them once more trauell in paine of them but as Paul did of the Galathians till Gal. 4. 19. Christ be formed in them labour that they may be begotten a new in Christ by 1. Pet. 1. 23. the immortall seede of the Word and bee made heyres of the Kingdome of Heauen Let it be your care whatsoeuer it cost to haue them brought vp euen from their Child-hood in the feare of God That when they leaue this world they may attaine vnto the Land of euerlasting life there to raigne with Christ world without end And if you will not doe thus much for their sakes at least doe it for your owne sakes For know to bring forth this good fruit of true fatherly affection to bee carefull for the Spirituall well-fare of your Children and to promote and further it to the vtmost of your power is a dutie God strictly inioyneth And if through neglect hereof your Children Ephes 6. 4. rebell against God he will require their blood at your hands For as God doth visite the sinnes of the Fathers vpon the Children So he doth visite the sinns of the Children vpon the Fathers For an instance remember Old Eli when his 1. Sam. 2. Sonnes trespassed against God He did not sharpely reprooue and correct them but suffered theÌ„ to run on in their Sins this was his ruine In a word remeÌ„ber the IudgeÌ„t here threatned in my Text be moued thereby to bring forth the good fruite of true Fatherly affectioÌ„ instruct your Children in the feare of the Lord reproue correct theÌ„ wheÌ„ they offend the Lord least the Lord hew you downe and cast you into the fire In like manner yee Children remember the Rocke out of which yee 8 Children were hewen the Stocke whereof yee are stemmes your Parents from whom next vnder God yee haue receiued your naturall beeing Oh wound not their tender hearts with your vntoward carriage and rebellious courses the only course to accelerate and hasten their heads to the graue but like good Children bring forth the good fruit of filiall feare and affection that yee may exhilarate reioyce their Soules to the prolonging of their dayes Reuerence them inwardly in your hearts outwardly in your Behauiour yeeld vnto them all dutifull obedience in the Lord least ye pluck their Curse vpon your heads and the Lord hearing it hew you downe cast you into the fire 9 Masters of families Yee that haue the care of Seruants committed to your charge bring forth the Good fruite of Good Masters in your seuerall Families doe vnto your Seruants that which is iust and equall Col. 4. 1. knowing that yee also haue a Master in Heauen Command them not but in the Lord and that louingly Allow them a befitting competency be it in matter of indâ—ment for the Backe or aliment for the Belly and doe not with-hold their wages from them But aboue all instruct them in the knowledge and feare of God as well by your examples as precepts and allow not their profanation of the Lords Sabaths the least Conniuence Least the Lord hew you downe and cast you into the fire And yee that are Seruants serue your 10 Seruants Masters faithfully both in word and deede and obserue them with all respectiue reuerence and submit your selues vnto them to obey them in the Lord least the Lord hew downe you also and cast you into the fire In a word to drawe towards a conclusion giue me leaue to drawe out an Eare or two of the Corne we haue already inn'd for I feare growing too voluminous and large in particularizing farther Yee haue heard how gracious and bountifull a God the Lord hath vowed to shew himselfe vnto all those that submit themselues vnto his lawes and labour to serue him faithfully in bringing forth good fruite in leading a holy and religious course of life that he will reward and crowne their holy endeauours with an eternall weight of Glory in the kingdome of Heauen Yee haue likewise heard how seuere and terrible a Iudge hee will reueale himselfe vnto all such as runne disobedient and rebellious courses that hee will wound the hayrie Scalpe of euery one that goeth on in his wickednesse yea that hee will hew downe and cast into the fire euery Tree not bringing forth good fruite If therefore the sweete blessings of Gerizim the louing mercies of God cannot worke vpon our rebellious hearts to reclaime vs from our wicked wayes let the bitter cursings of Eball the dreadfull terrours of the Law make vs feare to offend least the Lord in his wrath deliuer vs vp vnto a reprobate minde and in that fearefull estate hew vs downe that is by a violent Death rent our Soules and Bodies a sunder cast vs both soule body into the fire to be intollerably eternally tormented in the flames of Hel. My beloued as God is Iealous of so he is Zealous for his glory if he be not glorified a nobis of vs by our conuersion he will be glorified de nobis vpon vs by our confusion if we do not turne vnto him he wil turne vs into Hell â—or it is a conclusion so ratified as neuer to bee repealed that Euery one whether Iew or Gentile bond or free high or low rich or poore Euery tree not bringing forth good fruit shall be hewen downe and cast into the fire O then let euery one of vs make a diligent search into his owne bosome iudge himselfe least he be iudged of the Lord. Let vs dissect rip vp that body of sinne which is within vs not only that Naturall corruption which we haue all alike succâ—ssiuely receiued from our first PareÌ„ts but also those personal transgressioÌ„s which euery man hath made himselfe guilty of more or lesse Then hauing faithfully laid open our sinfulnes let vs look on it with a loathing eye a lamenting heart vnfeinedly deploring the time
of gold in great and mightie mountaines of ground or like the gleaning Esay 7. of the eares of corne after the haruest is past or the gathering of grapes the vintage being ended they lie but scattering and very thinne one in a citie two Ierem. 3. 14. in a tribe wheras Romish Idolaters counterfet Professors and impudent transgressors such as are not ashamed to glory in vngodlinesse and prostitute their deeds of darknesse vnto publike notice are the greatest part yea very neere the whole number of such as are called Christians Not to speake of that Antichristian Spawne and Popish frie though not one of the least and lightest burdens vnder which as the labour of her wombe this our Land groaneth Proceed we vnto the second sort and who is there so blind or deafe that doth not behold or heare how plentifully this our Sion is furnished yea rather how lamentably be pestered with a numerous brood of Apish professors and Mocke-Christians as I may tearm them such as in outward appearance might seeme deseruedly to bâ—â—â—eâ—stred in the roll and ranked in the number of true Nathaneels but are Iohn 1. 47. indeed as ranke false and perfidious as Ioab or Judas They would seeme by the An outside singularly commendable if thâ—â—â—side 〈◊〉 anâ— vâ—â—table precisenesse of their habit and demurenesse of behauiour to be truly mortified to the world To giue them their due which our English Prouerbe will not deny the Deuil himselfe they will reproue sinne refraine from swearing celebrate the Saboth yea many houres of the weeke dayes in hearing of the Word labouring if they like the Preacher to digest it in their memories by penning and mutuall conference in a word oh the sanctitie of the Deuill they will pretend a great deale of faire and religious dealing seeme to bee Gods white children but oh the Deuillishnes of these Saints doth it not plainly appeare that they are little better then Deuils transformed into 2. Cor. 11. 14. Angels of light fell and cruell Wolues couered and clothed in Sheep skins making Religion to serue but for a Stalking horse wearing Christs Liuery for their owne conueniency that so they may the more safely and vnsuspectedly compasse their secret vnsacred endes hath not Time the mother of Truth reuealed this for a truth that there are none more vniust in their dealings none more couetous deceitfull full of pride enuy hatred malice and all vncharitablenesse then they though they take vpon them a more strict profession of Christ then ordinary In a word as the Trojans were neuer more damnified thâ—n when Aeneas did put on harnesse like vnto theirs breaking into the midst of their troops like a member of their army So the true Nathaneels of our Israel yea godlinesse it selfe neuer receiued more disgracefull affronts then haue bin and are continually most vnhappily occasioned by the counterfeit pietie of these so common hypocriticall professors As Iudas betrayed Matth. 26. 49. Christ into the hands of his enemies so these haue and doe continually betray the holy calling of Christianitie and the sincere Professors therof vnto the sharper tongues of lewd-liuing Libertines and vngodly Atheistes yea of many framed of a more sober honest and tractable temper to be scourged lashed with tearmes of disgrace for let a man out of a holy reuerence vnto the sacred Maiesty of God make conscience of an Oath let him out of a sincere heart bee carefull to sanctifie the Sabbath of the Lord in all holy and religious exercises let him vow himselfe to all sobrietie and temperance and be zealous for the Lord of Hosts in reproouing vngodlinesse In a word let him heartily desire and accordingly truely endeuour to keepe a good conscience in all things both toward Actes 24. 16. God and man not partaking in the sinful courses of these wicked times but laboring so far forth as in him lyeth according to that measure of grace hee hath receiued to liue within the limits and compasse of an holy profession it is reputed but precisenesse he is ordinarily derided vnder the name of a Catharist or Puritan and of the most hated and detested as much if not more then a treacherous bloody Papist or damnable Atheist Thus the seeming-Saints of our age by their ouer-hasty running after Christ for sinister respects haue cast the true Nathaneels of our Israel behind hand in their iust credit and estimation Iohn 1. 47. the world measuring the feet of all professors by the Last of these false professors And not onely doth counterfeit pietie Hypocrisie thus flourish to the great contempt reproach of sincere professors but in the third place we may obserue that all vngodlinesse hath aduanced it selfe and taken heart Iniquity hath put on a brow of brasse and Impiety like a shamelesse strumpet attended by Impudency hath taken vp her standing in euery street and corner of Court City and Countrey Ambition base flattery perfidie drunkennesse couetousnesse prodigalitie pride lechery luxury injustice theft murther adultery feareful swearing and periury contempt of the Manna and Ministers of Gods holy Word and what seldom heard-of crimes in former ages are not the familiar minions and darlings of these Times It is a tedious taske and would prooue but an irkesome discourse to trouble your eares with a particular enumeration of all the sinnes that roost yea raigne in this Land for it may be truly said of it as the Poet in his Epigramme vnto Caesar concerning his Theater Quic quid fama canit donat arena tibi Martial There is almost no sinne so peculiar to any forraigne Countrey which is not presented to the life vpon the stage of this Land and there is almost no person of what place or fashion soeuer that doth not act his part in them more or lesse Thus vngodlinesse is become an Epidemicall disease like a Contagious leprosie it hath infected and runne ouer the whole Body of this Land and no part more then this Citie in so much that it may truely be said of vs as the Prophet of the Iewes We are a sinnefull Esa 1. 4. 5. 6. Nation a people laden with iniquitie The whole head is sicke the whole heart is heauy from the sole of the foote to the crowne of the head there is nothing whole therein but wounds and swellings and sores full of corruption And which doth consummate our iniquitie though wee are so desperately sicke of sinne that wee lye euen at the doore of death and there bee scarce so much as a thresh-hold betweene vs and eternall destruction yet who is there that with patience wil suffer the Preacher Gods Deputy-Physician for the good of his soule so much as to lay his finger vpon those his cankred sores of sin which suffered to run on their course will vncurably corrupt and irrecouerably cast away the whole man both body and soule Sinne especially that which ordinarily thrusteth it selfe into the seruice of any calling and like the siluer
Shrines of Diana bringeth in Acts 19. 24. any emolument or reuenew must haue a Protection must not bee touched The corrupt courses of those which appertaine to Courts of Iustice the sacrilegious practise of Church-robbers fraudulent and vnconscionable dealing in priuate commerce these and the rest of your bosome and best beloued sinnes proue but vnplausible but harsh Themes for a Preachers inuectiue Sure I am wee may speake it feelingly wee are sensible of no lesse for deale we ingeniously faithfully in reprouing the corruptions of the time do we lay open your beloued sins vnto the life our labours are entertained with laughter and our fidelity requited with a world of neglect and iniury Are not these the fruits that call this our land their mother soyle I would to God they did not I dare presume yee will all passe your words that I haue deliuered nothing but truth and I may safely add nothing to that which might haue beene deliuered for truth for like those whom Moses sent to spie out the land of Canaan I haue cut downe but Numb 13. 23. a Branch with a Cluster of the Grapes that grow in this our Eschol and haue brought with mee but a Sample of that cursed fruit this land in great plenty affordeth O that we who haue so liberally participated of the superabundant loue and bounty of God should thus aboue measure abound in iniquity The time was O that we had the grace seriously to consider it the time was when we were without Christ and were aliens Ephe. 2. 12 13 from the Commonwealth of Israel and were Strangers from the Couenants of Promise and had no hope and were without God in the world but now through the Mercy of the Almightie wee who were once a farre off are made neere by the Blood of Christ that so we might be no more strangers and Forraigners but Citizens with the Saints and of the Householde of God Againe whereas other Nations doe ride Iam tua resagitur paries cum proximus ardet euen vp vnto their horsebridles in blood haue their Corne-fieldes depopulated their Townes vnpeopled their neerest kindred and dearest acquaintance most cruelly butchered and their whole countrey exposed to the iniury of Armes Wee through the great Goodnesse of God sit euery man vnder his owne Vine in peace The Lord of his mercie continue it long amongst vs whereas other Nations suffer the famine of the Word or at least haue it serued out vnto them mingled with the Cockle and Darnell of Popish errors and traditions Wee God be thanked haue the Word most plentifully and purely preached among vs yea such plenty of the word we enioy that like the Israelites we are crop sicke and loth that heauenly Manna which our forefathers in the time of Popery persecution so much longed after I pray God this bring not a scarcitie of spirituall Bread amongst vs. Whereas others haue been stâ—aitned for the ordinary sustenance of nature and wasted with misery hanging vp their harps vpon the trees and translating the sorrowes of their soules into mournefull ditties and so ending their miserable liues Our Garners on the Psal 144. 13 14. contrary haue beene full and plenteous with all manner of store Our sheepe haue brought forth thousands and ten thousands in our streetes our oxen haue beene strong to labour we haue no leading into captiuitie no complaining in our streets In a word no Nation vnder the Sunne can prescribe and plead a greater portion of the immense Treasury of Gods mercy and fauours then ours the least of all which should for euer bind euery one by way of thankfulnesse to consecrate himselfe both soule and body vnto the seruice of his so benigne and bountifull a God in all holy obedience and newnesse of life to bring forth good fruits the fruits of holinesse and sanctification But alas we are so farre from bringing forth this good fruit that on the contrary we are barren in all goodnesse 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. â—3 making it a pastime to do wickedly neueâ— 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 Psalm 2. flourish for euer 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 God premonisheth before he punisheth intended 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 they doe euen call and crie vnto Genes 4. 10. 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
vomit and instead of bringing forth Vuas grapes wee haue brought Esay 5. 4. forth Labrucas wild grapes our grapes are grapes of gall our clusters be bitter our wine is poyson of dragons and the cruell Deut. 32. 32 33. gall of Aspes My beloued will God thinke we suffer himselfe to be thus deluded from time to time Are we sure he will alwayes looke vpon vs with a fauourable aspect and neuer shut vp his louing kindnesse in displeasure O let vs beware of carnall securitie it is as dangerous and fearfull an euill as the soule imbarqued in the body can meet with whilst sayling in the Sea of this world Certainly if his so many gentle and mercifull visitations will not reclaime vs from our dissolute courses but wee will stil frequent our old sinfull haunts drawing iniquitie with cartropes and sinne with â—he cords of vanity he will lay aside all lenitie deale with vs more roughly â—â—sa patientia 〈…〉 or and seuerely It is not a pruning-knife some fauourable affliction some fatherly correction shall serue the turne for behold hee hath put an axe into the hand of the destroying Angel not like Abimelech to cut downe some boughes Iudg. 43. from the trees no he hath giuen him a straight charge a strict commission if he find any tree any man that bringeth not forth good fruit to hew him down euen at the very root that is by death to root him out of the land of the liuing which is the first particular penaltie the Excision Euery tree not bringing forth The first penalty an Excision good fruit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hewen downe Doe but consider I beseech you the fearefulnesse of this penaltie True Aequa lege necessitas Hâ—â— Carm. lib. 3 Ode 1. Sortitur insigneis imos Omne capax mouet vrna nomen What man liueth and shall not see death Psal 89. 47. Hebr. 9. 27. There is a Statute for it Statutum est omnibus semel mori It is appointed vnto all men once to die Death is Gods Sergeant â—uiâ—â—sâ—i contiâ—it 〈◊〉 â—estat Sâ—â— Ep. 1â—0 vnto whose arrest the whole suruiuing race of Adam is subiect as well the godly as the vngodly and therfore it is not here said that he which bringeth not forth good fruit shall dye but shall be hewen downe to signifie the fearefulnesse of that death which shall befall him The godly man hee that bringeth forth good fruit shal die but he is happy in his end for that he departeth this life in the sweet peace of conscience which he hath obtained through faith in Christs blood wherby he is reconciled vnto God sealed vp vnto the day of redemption so that the misery of death is vnto him the death of all misery and his last end the beginning Dies isle quem tanquam extremum reformidas aeterninatalis est Sen. Ep. 1â—2 the birth day of eternity And therefore laetus lethuÌ„ excipit come Death when it wil come it is truly heartily welcome finds him ready willing with much vnfained ioy to entertaine the stroke which shal separat his soule body that so being freed from the prison of his body he may enter into his masters ioy be Matth. 2â— 21. crownd with glory happinesse in the highest heauens In regard wherof wheÌ„ Jusius dum per mâ—ntem evita tollitur non exciditur sed ia vberius solum transfertur Fran. Luc. Brâ—giens in locum by Death he is taken out of this life he cannot be said to be hewen down but rather transplanted into a more fruitful soile On the other side the vngodly man that bringeth not forth good fruit but is barren in all goodnesse and only fruitfull in the daÌ„nable works of darknes he shal die but a death far different froÌ„ that of the righteous for being besotted with the pleasures of sinne and hauing his affections fast glewed to the things of this world when Death arresteth his Body his Soule wil depart out of it like sawdust grated out of the belly of an hard Oke with much labour and striuing so vnwilling and loth it will be to breake vp house and bid farewell vnto the world Yea for as much as he neuer endeuoured to keep a good Conscience toward God and man therefore his guiltie Conscience like the euill Spirit which vexed Saul shall most 1 Sam. 16. 14. fearefully wracke and torture him and a wounded spirit who can beare saith the Prou. 18. 14. Prouerbialist and thus in the anguish and bitternesse of his Soule he shal be broken Iob 24. 20. like a tree the Axe of Death shall cleaue rent his soule and body asunder with all violence and terror he shall bee hewen downe saith my Text. But is this all shall this Tree thus fell'd there lie and rest and rot where it falleth I meane shall his soule and body thus parted so perish as that he shall cease euer to haue a being any more and consequently a feeling of any further misery Certainly though sinful man be likevnto the beasts that perish yet he doth not perish like the beasts whose bodies are turned into ashes and their spirits vanish as soft ayre and are no more No his soule is an immortall substance and his body though in the eye of a carnall Sadducee it seemeth so to perish as that it shall neuer haue a being any more yet it shall at the last day by the power of God be restored to its iust proportion for after Death there must come a Iudgment particular of the Soule when it departeth from the body generall of Soule and body at the generall resurrection So that this fearfull hewing downe is but as the Prologue to a more tragicall feareful Scene it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of sorrowes the forerunner of more fearefull torments For after the axe of Death hath with all violence cleft and rent his Soule and Body in sunder after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is thus hewen downe it followeth in the next place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is cast into the fire hee is throwen headlong into the flames of Hell And this second penaltie his exastion is The second pâ—naltie an Exustion indeed principally that which causeth his dissolution to be so comfortles full of terrour For when the hand of God lyeth heauy vpon him to hew him downe by death it is not the separation of his soule body that doth so much trouble him nor the leauing his beloued world that doth so much afflict him no nor the cruel gnawings of his guilty conscience that doe so wrack torture him otherwise then ioyned with the present apprehension of being cast into this fire which he then foreseeth will most certainly befal him after his dissolution And no maruell if the apprehension thereof strike such â— dread terror into his departing Ethic. 1 â—9 soule for what Aristotle
bee augmented through their presence hee hauing corrupted them by his bad example In a word Sicut nihil in Coelo desideratur Simon Pauli Sucrinensis quod non inuenitur it a nihil in inferno inuenitur quod desideratur as in Heauen there is nothing desired which is not found so in Hell there is nothing found which is desired He that Dabitur miseris vita mortalis moriâ—ntur semper erunt Cassiodorus Reuel 9. 6. is cast into Hell fire shall seeke Death but shall not finde it hee shall desire to dye but Death shall flee from him Hell shall desire ease but bee so farre from the least hope of obtaining it that whether the present paine hee sustaineth in such extremitie by vertue of this fire or the present thought of the perpetuitie thereof be his greatest affliction it is hard to determine I am not ignorant that this penaltie is Paradoxicall to naturall Reason for first it being a Position in Phylosophie That the Agent is more Noble then the Patient how can this Fire which is generally held Corporeall afflict the Soule which is Spirituall Againe this Fire being of a deuouring Esay 33. 〈◊〉 nature how can it burne the Body and not at length consume and reduce it to nothing the body being naturally as combustible as Chaffe Heere indeed is Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Simonides in another case so must I confesse in this Quò diutiùs mecum cogito â—òmiâ—ùs inuenâ—o The more I seeke into it the more I am to seeke in it It is a great Mysterie a Gordian Knot which naturall Reason cannot vntye What Saâ—nt Augustine for the former Quaere Fit miris sâ—d veris 〈…〉 Dâ—â— cap. 10. modis may also satisfie for the latter That this Corporeall Fire doeth afflict the Soule which is Spirituall that it continually burneth the Body but neuer consumeth it is not more strange then true The same Father for the setling Non 〈…〉 nibus vâ—uere â—â—â—st one sâ—â—e 〈…〉 ne pâ—◠〈…〉 um 〈…〉 Creatorâ—s ib. c. 9. of our Faith in this poynt instanceth in diuers Creatures and more particularly the Salamander that doth miraculously liue in the fire without being consumed Mans weakenesse is vnable to determine the power of God it exceeding all that wee can possibly apprehend These therefore being ineffable Mysteries are not to be measured by the scantling of naturall Reason Our best course is to beleeue it here lest for our vnbeliefe wee be made to feele it hereafter But it may bee replyed That to punish Man eternally who sinned but temporally may argue God of Injustice and Crueltie Saint Gregory doth excellently well demonstrate the Equitie of this Penaltie * Iniqui cum fiâ—â— deâ—quâ—â—â—â— quia cum fine vixeâ—unâ—â— nam voluiâ—senâ— vâ—que si poâ—u â—â—nt â—â—e 〈◊〉 viueâ— vt pâ—ssent sin◠〈◊〉 pâ—â—â—â—â—â— Ostendunt enim quodm pâ—ccaâ—o sâ—mpâ—â—â—â—â—â—e câ—p unt qui nurquaÌ„ de inunt pecâ—are dâ—m vâ—num Greg. â— Dialog Ad â—â—â—â—â—icti iâ—diâ—â—â— sâ—ntentiam perâ—â—â—â— vt â—â—â—quam â—â— cant sâ—â—pâ—â—â—â— quâ— iâ— men in â—â—c vâ—â—â— nuâ—quâ—m vâ—luit â—â—â—â—e pâ—ccato nullus deturn â—â—qâ—â—terminuâ— vâ—tâ—â—â—â— â—ui quam dâ—vi 〈…〉 uit 〈…〉 Greg. 3. lib. Moral The wicked saith hee sinne but for a time because they liue but for a time By their good willes they would neuer dye that they might euer sinne For they shewe they would euer liue in Sinne because they neuer leaue sinning so long as they liue And therefore as hee elsewhere speaketh * It standeth with the Iustice of God to visite man with a perpetuall Penaltie who if hee might would liue perpetually in Iniquitie Besides Man in sinning offendeth an Infinite Maiestie and therefore in all equitie deserueth an infinite misery to bee afflicted with endlesse torments But why doeâ— stand disputing vpon the equity of this penalty as if it were a fit thing to cal God to an account for his Iudgements Certainly though they be secret yet they can neuer be vniust for as Abraham Gen. 18. 25. vnto God Shall not the Iudge of all the world doe right We see then the fearefulnesse of that Penalty which God will after this life inflict vpon sinnefull man he shall be cast into Hell fire there to be tormented extremly to be extremely tormented totally to be extremely and totally tormented eternally O what an eating torment is but the aking of a Tooth What a sharpe and piercing paine to hold but a finger in the fire but to be all on fire of Hell to haue no part free for the whole man to be nothing else but a torment in extremitie and so to continue without the least hope of ease world without end We cannot but apprehend and confesse an intollerable an vnexpressible penaltie But to what purpose doe I labour to set forth the fearfulnesse of this penalty When we speake of these things doe we not participate of Cassandraes blessing Though wee speake the truth and nothing but the truth yet as the Prophet complaineth Who will beleeue our report Esay 53. 2. Or at least who will be reformed by it If we consult with the extraordinary sinnefulnesse of this age wherein we liue the horrible securitie of many and those outragious and vnheard of villanies euery where practised and perpetrated euen in the eye of the Sunn it will plainely appeare that the greatest part of mankind take Hell fire to be but Inane terriculamentum a silly Scar-crow to keepe man in awe and order an Old wiues fable a meere Poeticall fiction so little doth it preuaile with them for their reformation Certainly My beloued were our beliefe in this point as sound and our Meditation thereon as Serious as our liuing is sinnefull O what a holy and blessed change would it work both in our consciences and conuersation Tully writeth of one Damocles a Parasiticall Tuscul lib 5. Courtier that though placed in the Seat-royall of Dionysius his Soueraigne and presented with a banquet of the choycest rarities and to wrap vp the whole History in a word liberally furnished with whatsoeuer his heart could desire for the accomplishment of his conceited happinesse yet when bestowing his eyes about him he espied a glittering Sword hanging ouer his head in a Horse haire ready to cleaue spilt him in twaine euery moment Which as the former was done at the commaÌ„d of Dionysius to let him see his eâ—rour that he behold his happinesse in a false Glasse The â—ust feare of his imminent danger did so captiuate his freer iollitie that hee then began extremely to loath what before he did so entirely loue his delicate iuncates were vnto him but as vnsauory viands and his delâ—ghtfull obiects but as musick in a time of mourning he then had rather part with his happinesse vpon euen termes then purchase it at so deare a price In like manner though naturally we are iâ—finitly delighted in following the lusts of our owne hearts and repute it the onely happines
of the King of Heauen for she only is Hâ—ire to the Kingdome of Heauen â—herefore saith our Sauiour to his Disciples Qui perseuerauerit Matth. 24. 13 hâ— that contâ—nueth to the end shall bee saued and to the Church of Smyrna Reuel 2. 10. Be thou faithfull vnto the death and I will giue thee a Crowne of Life And vpon these termes doth Saint Paul assure himselfe and euery faithfull Christian a Crowne of righteousnesse I haue fought a good fight and haue finished my 2. Tim 7. 8. course I haue kept the faith Hence forth is laid vp for me the Crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee only but vnto all them also that loue that his appearing The absolute necessity of this Perseuerance for all such as expect the Happinesse of a better life hath so deepely sunke into the thoughts of Gods Children in all ages that they haue constantly resolued to suffer the bitterest torments the pregnant malice of the Diuell and his Factors could inflict vpon them rather then to loose the blessed hope of their Heauenly inheritance If therefore wee respect our Future Haâ—pinesse let vs not bee like thâ— plant Ephemeâ—on which doth spring and flourish and fade in a day but as the Oliue tree flourishâ—th and fruâ—â— iâ—eth all the yeare long so let vs continue in bringing forth good fruit perseuerantly To be short the way to Heauen though it be Narrow yet it is Long and our life at the Longest but Short Let vs therefore that we may the better compasse so great a Iourney get vp betimes out of our beds of Sinne euen in the morning of our age at the first houre of the day and quickly make our selues ready that so we may set forth betimes towards the Celestiall Canaan And when we haue once set our feete in the way of righteousnesse the direct and only Rode to that Holy Citie If at the end of our liues when we can trauaile no longer wee would rest in Abrahams bosome let vs labour to imitate him in his iourneying vnto the terrestriall Canaan that is let vs eundo pergere still bee going forward Gen. 129. from grace to grace whatsoeuer Remoraes doe encounter vs in the way whatsoeuer afflictions doe befall vs hauing our eies fixt vpon those heauenly ioyes whereof the troubles and afflictions of this life are not worthy The older we grow in yeares the more let vs grow in goodnesse Let our Workes our Loue our Seruice our Faith our Patience be like the Thyatirians Reuel 2. 19. more at the last then at the first Thus like good Trees bringing forth good fruit presently plentifully perseuerantly wee shall at length bee brought by him who is Alpha and Omega Reuel 1. 8. the beginning and the ending vnto the beginning of that vnspeakable Happinesse which shall haue no ending But happily you will reply in the words of Saint Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. who is sufficient for these things Is not our Father an Amorite and our Mother a Hittite The best of men by Nature is no better then a Brâ—ar a Micha 74. Math. 7. Thorne a Thistle And doe men gather Grapes of Thornes and Figges of Thistles Ex Spinis non nascitur Rosa Such as is the Tree such is the Fruite T is true And therefore to bring forth Good fruit presently plentifully perseuerantly we must be ingrafted into the true Vine and abide in it I am that Vine saith Christ and yee are the branches Iohn 15. 5. He that abideth in me and I in him the same bringeth forth good fruit For without me ye can doe nothing If a man verse 6. abide not in mee hee is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned But how are we ingrafted into Christ by Faith How doe wee abide in Him By Loue. How doth He abide in vs by his Holy Spirit through whose gracious opperation we are inabled to bring forth the good fruits of the Spirit Now for asmuch as no Arme of Flesh can command this Faith this Loue this Holy Spirit Therefore O LORD GOD wee doe here in all humilitie addresse our selues vnto thy diuine Maiestie entirely desiring thee in mercy to looke downe from Heauen vpon vs miserable wretches heere on earth Wee acknowledge O Lord and thou knowest that of our selues wee haue no power to order our wayes aright vnto thee for wee are a crooked generation a people by nature the children of wrath so that if thou shouldest leaue vs to our selues we must looke for no lesse then like fruitlesse Trees to bee hewen downe and cast into the fire But good God remember that thou art our Creatour and we thy Creatures that thou art our Father and wee thy children Oh neglect not the work of thine Hand neither suffer vs thy children to perish but looke vpon vs in the sweet compassions of a tender hearted Father for the blood of Christ pardon all our sinnes past throw behinde thy backe those cursed fruits we haue hitherto continually brought foorth to the dishonour of thy Great and Glorious Name that they may neuer be layd vnto our charge and enable vs for the time to come to doe what thou requirest and then require what thou wilt and we will doe it O Lord stretch foorth thine hand and engraft vs by a true and liuely Faith into the Body of thy Sonne Iesus Christ Dwell in vs O heauenly Father and blessed Sonne by thy holy Spirit that by the gracious and powerfull operation thereof like good trees we may bring forth good fruit that we may euery day more and more abound and increase in grace and goodnesse till wee come to bee perfect men in Christ lesus Graciously heare vs most mercifull Father and graunt vs whatsoeuer thou knowest to bee good for vs and that for thy Sonne and our Sauiour Iesus Christ his sake To whome with thee and the blessed Spirit bee ascribed of vs and of all thy Saints all praise power and Glory for euer Amen FINIS