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
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
Kindnesse Loue. In a word let vs labour to abound in euery good worke that may make vs pleasing and acceptable vn o God let vs bring forth good fruit Abundanter Plentifully 3 Perseuerantly Thirdly and lastly lest all our labour proue but in vaine we must bring forth good fruit Perseueranter Perseuerantly For to what purpose is it if a Souldier at the first onset couragiously encounter with the Enemy and before he hath obtained the victory throw away his Armes Or what doth it profit a Mariner to commit himselfe to the Sea and to enioy the benefit of a faire gale of Wind euen vnto his desired Ports mouth if then the wind doe turne and so turne him backe againe before hee can thrust into the Port Happily thou hast beene just and hast done that which is lawfull and right as it is in Ezec. 18.5 Ezek. 18. More particularly as the Prophet there expresseth himselfe Thou hast not eaten vpon the Mounâ—aines nor lift vp thine eyes vnto Idols nor defiled thy neighbours wife nor oppressed any but hast restored to thy Debtour his Pledge thou hast spoyled none by violence thou hast giuen thy Bread to the Hungry and couered the Naked with a Garment thou hast not giuen forth vpon Vsury neither taken any Increase thou hast withdrawen thy hand from iniquitie executed true Judgement betweene man and man thou hast walked in Gods Statutes and kept his Iudgements to deale truely Thus farre hast thou gone and in these good courses thou hast continued a long time and in so doing hast done well But tell mee what will all this thy righteousnesse auaile thee if afterward thou shalt fall away from God 2 Pet. 2.20 and intangle thy selfe againe in the filthinesse of the world like the Dog that returneth to his owne vomit and the Sow that is washed to her wallowin the myre Ezek. 18. If the righteous turne away from his righteousnesse and committeth iniquitie shall hee liue saith the Lord. No All his righteousnesse that he hath done shall not bee mentioned In his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee dye Ezek. 18. Yea It had been better for him neuer to haue acknowledged the way of Righteousnesse 2 Pet. 2. as the Apostle speaketh then after hee hath knowne it to turne from the holy Commandement deliuered vnto him For the latter end of that man is worse then the beginning If therefore thou wouldst make sure worke for the good of thy Soule and store vp comfort for thy selfe against the day of death and that great day of wrath then thou must not relye vpon thy former righteousnesse Luke 12.19 as the Rich man in the Gospell did vpon the store he had treasured vp in his Barnes and say Soule take thine ease and freely disport thy selfe hence-forward in the delights of sinne for thou hast already brought forth good fruit plentifully which will serue thee for many yeares No thou must bring forth good fruite Perseuerantly for it is not here said euery tree Quae non fecit which hath not brought forth good fruit but euery tree non faciens not bringing forth good fruit shall be hewen downe and cast into the fire So that fecisse non sufficit it sufficeth not formerly to haue brought forth good fruit vnlesse thou continue in so doeing perseuerantly No man saith Christ Luke 9.62 putting his hand to the Plough and looking backe is fit for the Kingdome of Heauen Bernardus Sola perseuerantia singularis summi regis est filia saith a Father ea enim sola est haeres regni Coelorum Perseuerance is the only Daughter of the King of Heauen for she only is Hâ—ire to the Kingdome of Heauen â—herefore saith our Sauiour to his Disciples Matth. 24.13 Qui perseuerauerit hâ— that continueth to the end shall bee saued Reuel 2.10 and to the Church of Smyrna Be thou faithfull vnto the death and I will giue thee a Crowne of Life And vpon these termes doth Saint Paul assure himselfe and euery faithfull Christian a Crowne of righteousnesse I haue fought a good fight 2. Tim. 7.8 and haue finished my course I haue kept the faith Hence forth is laid vp for me the Crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee only but vnto all them also that loue that his appearing The absolute necessity of this Perseuerance for all such as expect the Happinesse of a better life hath so deepely sunke into the thoughts of Gods Children in all ages that they haue constantly resolued to suffer the bitterest torments the pregnant malice of the Diuell and his Factors could inflict vpon them rather then to loose the blessed hope of their Heauenly inheritance 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 fru ifieth all the yeare long so let vs continue in bringing forth good fruit perseuerantly To be short the way to Heauen though it be Narrow yet it is Long and our life at the Longest but Short Let vs therefore that we may the better compasse so great a Iourney get vp betimes out of our beds of Sinne euen in the morning of our age at the first houre of the day and quickly make our selues ready that so we may set forth betimes towards the Celestiall Canaan And when we haue once set our feete in the way of righteousnesse the dâ—rect and only Rode to that Holy Citie If at the end of our liues when we can trauaile no longer wee would rest in Abrahams bosome let vs labour to imitate him in his iourneying vnto the terrestriall Canaan that is Gen. 12 9. let vs eundo pergere still bee going forward from grace to grace whatsoeuer Remoraes doe encounter vs in the way whatsoeuer afflictions doe befall vs hauing our eies fixt vpon those heauenly ioyes whereof the troubles and afflictions of this life are not worthy The older we grow in yeares the more let vs grow in goodnesse Let our Workes our Loue our Seruice our Faith Reuel 2.19 our Patience be like the Thyatirians more at the last then at the first Thus like good Trees bringing forth good fruit presently plentifully perseuerantly wee shall at length bee brought by him who is Alpha and Omega the beginning and the ending Reuel 1.8 vnto the beginning of that vnspeakable Happinesse which shall haue no ending But happily you will reply in the words of Saint Paul 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Is not our Father an Amorite and our Mother a Hittite The best of men by Nature is no better then a Briar Micha 7.4 Math. 7. a Thorne a Thistle And doe men gather Grapes of Thornes and Figges of Thistles Ex Spinis non nascitur Rosa Such as is the Tree such is the Fruite 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 Iohn 15.5 and yee are the branches He that abideth in me and I in him the same bringeth forth good fruit For without me ye can doe nothing verse 6. If a man abide not in mee hee is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned But how are we ingrafted into Christ by Faith How doe wee abide in Him By Loue. How doth He abide in vs by his Holy Spirit through whose gracious opperation we are inabled to bring forth the good fruits of the Spirit Now for asmuch as no Arme of Flesh can command this Faith this Loue this Holy Spirit 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 Iesus 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
penitent thy sins in comparison of Gods mercy are but scintilla ad Mare a sparke in comparison of the Sea And can a sparke of fire liue in the vast Ocean Againe consider these liuely presidents of Gods gracious pardon granted to penitent sinners Is thy sinne great so was Peters Are they many Mat. 26.70 74. Luke 7.47 so were Mary Magdalens Are they foule Iohn 8.3 so were the woman 's taken in adultery Are they cruell so were Pauls Act. 22.4 Psal 51.14 Are they bloudy so were Dauids Yet behold all these vpon their serious repentance obtained mercy And it is very obseruable that our Sauiour Iansen Concord cap. 146. after his resurrection In consolationem poenitentium for the cōfort of true penitents appeared first to Mary Magdalen to Peter who had beene grieuous sinners Your hands are ful of blood saith the Lord to the Iewes Isaiah 1.15 When you spread them out I will hide my face yet vpon condition of repentance Verse 17 18. hee cals them to a parle of peace Cease to doe euill learn to do well Then come let vs reason together saith the Lord Though your sins be as scarlet they shall bee as white as snow though they be red like crimson they shal be as wooll Nulla est macula saith Anselm Sin can neuer take so deep a die Anselme in 1. Cor. 12. but by true and vnfained repentance it may be washed away August hom 27. ex 50. When S. Augustine had deliuered a point of doctrine like this some obiected that he opened a gap to sin but he truly answered that it was Portus poenitentiae a hauen to which a penitent sinner should repaire and was therefore rather a doore motiue to repentance And reason because this ioy of the Angels in heauen comfort of men vpon earth depends vpō this repentance Non meis verbis sed amentiae suae culpa tribuenda est Rom. 6.1 And as Chrysost said in the like case If any hereupon will take boldnesse to sin it is his owne folly not my fault Shal we continue in sin that grace may abound God forbid This indeed were a wicked a wretched resolution Fulgent de paenitent Fulgentius saith truly As to repent without hope is meere desperation so to hope without repentance is vaine presumption That is a worthy caueat that Chrysost giues to this purpose Peruert not the order Ordinem ' non peruertas ne vtilitatem perdas Chrysost de poen ho. 3. lest thou lose the benefit A man must keep a right method that will haue true comfort Thou must not sinne that thou maist repent but thou must repent if thou haue sinned Medicamentū propter vulnus c. Ambros de poenit 2.10 The wound is not ordained for the Plaister but the plaister for the wound And so sinne was not ordained for repentance but repentance for sin And what is the end of this our Sauiours speech and all that I haue said but that you I and euery one of vs be thereby stirred vp to repentance The ancient fathers haue giuen many Elogiums to this duty to stirre vs vp to the diligent practice of it Peccata absoluit Cassiodor in Psal 31. Diabolum superat coelum aperit Chrys de poenitent hom 3. c. It procures both remission reward saith Cassiodore It subdues the diuell and opens to vs the doore of heauen saith Chrysost Neither is this a slender motiue that it yeelds ioy to heauen Tu ergo laetare Angelos saith S. Ambrose so say I Let vs all endeuour that heauen may reioyce for vs which must bee effected by our repentance A man that is wounded may easily bee perswaded to seek for cure Peccatum vulnus paenitentia medicina Chrysost de paenit hom 3. Now sin wounds repentance cures Should we not seeke for it A man in a dangerous shipwracke will gladly lay hold vpon a planke to saue himselfe from drowning Est naufragis tabula saith Tertullian Tertul. de paenit cap. 4. repentance is a planke to saue our soules frō drowning in the gulfe of eternal perditiō should we not lay hold on it Paenitentia pacem operatur Bern. A subiect that hath offended his Soueraigne will bee glad of meanes of pacificatiō behold repentance is the means to make our peace w th God shold we not be glad of it Oh the miserable condition of them who remaine impenitent whilst they cannot mourne for their sins they make heauen mourne for them they depriue themselues of vnspeakeable comfort lye vnder the wrath of God and are lyable to eternall condemnation according to that in the 2. Rom. 5. Thou after thy hardnes and heart that cannot repent treasurest vp to thy selfe wrath against the day of wrath Chrysost Hoc nobis Deus inseuit God hath planted this principle in euery mans heart that sin must be punished either in this life or in the life to come either in this life by vnfained repentance or in the life to come by eternall torments Now if any notwithstanding all this wil yet remaine impenitent and hope for mercy let him heare what Chrysost saith Chrysost in ◠Corinth hom 23. Quomodo Deum rogas vt tibi parcat cùm tu tibi minimè parcas How canst thou desire God to haue compassion vpon thee when thou hast no compassion vpon thy selfe Aulus Gellius writes that the Romanes sent the Carthaginians hastam Aul. Gel. lib. 10 cap. 27. caduceum a speare and a white wand the ensignes of war peace and offered them their choise So deales the Lord with vs vpon our repentance hee offers vs conditions of Peace but if we stand out hee proclaimes open war against vs by his holy Harold the Prophet Isaiah Isai 48.22 saying There is no peace to the wicked saith the Lord. Repentance I know is yrkesome to flesh bloud but the issue therof is comfortable 2. Cor. 7.10 for it is to saluation And how much better is it to mourn and sorrow heere where comfort is to be had then in hell where there is no hope no helpe Better it is to weepe here for our sinnes where our seed of teares may procure vs a ioyfull haruest Psal 126.5 then to reserue them for that place where is nothing but weeping gnashing of teeth What are a few sighes or teares to those eternall torments of hell What is the abandoning of a few vaine and transitory pleasures to the riuers of celestiall permanent ioyes I may say in Nazian words Haec negotiatio est omnium praestantissima Nazianz. Orat. de Cypr. No traffick in the world like this to change a little sorrow for a great deale of ioy yea for infinite and endlesse ioyes It was a moderate speech of that deuout father to Eugenius Non dico semper c. I do not exhort thee to restore thy selfe to thy self alwayes Bern. de
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
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