Heauens ioy, for a sinners repentance A sermon preached at VVhite-Hall the 4. of March, 1623. By Iohn Denison, Doctor of Diuinity, one of his Maiesties chaplaines.
Heauens Ioy, for a Sinners Repentance. Luke 15.7. I say vnto you, that likewise ioy shall be in Heauen for one sinner that repenteth, more then for ninety and nine iust persons, which neede no repentance.
Heavens Joy, for a Sinners Repentance. Lycia 15.7. I say unto you, that likewise joy shall be in Heaven for one sinner that Repenteth, more then for ninety and nine just Persons, which need no Repentance.
Hereupon our Sauiour percutit, consolatur, prouocat, checks the proud Pharises, comforts the humble Publicans, and stirres vp euery sinner to repentance.
Hereupon our Saviour Persecuteth, consolatur, prouocat, Checks the proud Pharisees, comforts the humble Publicans, and stirs up every sinner to Repentance.
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And, that he may hunt the Pharises out of these thickets of pride and enuy, he deliuers three parables, that the same be as a threefold cord, not easily broken.
And, that he may hunt the Pharisees out of these thickets of pride and envy, he delivers three parables, that the same be as a threefold cord, not Easily broken.
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These actions in those persons the Pharises cannot dislike, Now thus stands the case, These sinners are the lost sheepe, the lost groat, the lost Sonne.
These actions in those Persons the Pharisees cannot dislike, Now thus Stands the case, These Sinners Are the lost sheep, the lost groat, the lost Son.
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why should they not rather reioyce, as heauen doth? For behold, there is ioy in heauen for one sinner that repenteth, more then for ninetie and nine iust persons, that need no repentance.
why should they not rather rejoice, as heaven does? For behold, there is joy in heaven for one sinner that Repenteth, more then for ninetie and nine just Persons, that need no Repentance.
The comparison of persons in respect of 1. quantity, one, opposed to ninety and nine. 2. quality, A sinner that repents, to them that need no repentance. Their different condition;
The comparison of Persons in respect of 1. quantity, one, opposed to ninety and nine. 2. quality, A sinner that repents, to them that need no Repentance. Their different condition;
They sayd, This man receiueth sinners: therefore saith our Sauiour, I say vnto you: as if he should say, that which you, say sauours of earth, of enuy;
They said, This man receiveth Sinners: Therefore Says our Saviour, I say unto you: as if he should say, that which you, say savours of earth, of envy;
Simon answered, Master, say on: So should wee (when Christ doth thus preface his speeches) long to heare what hee will say, expect from him some remarkeable matter,
Simon answered, Master, say on: So should we (when christ does thus preface his Speeches) long to hear what he will say, expect from him Some remarkable matter,
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Condulcet sermonem, saith Chrysostome, hee doth so confect, and compose his heauenly medicines, that they may minister grace to euery penitent patient.
Condulcet sermonem, Says Chrysostom, he does so confect, and compose his heavenly medicines, that they may minister grace to every penitent patient.
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and Pharises that fearfull doome vpon themselues; Hee will cruelly destroy those wicked men; That by the confession of their own mouthes, they might be condemned.
and Pharisees that fearful doom upon themselves; He will cruelly destroy those wicked men; That by the Confessi of their own mouths, they might be condemned.
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Yea, such a strong impression it wrought in him, that it made him retire himselfe, & with deep sorrow to bewaile his sin, as his mournefull penitentiall Psalme doth manifest.
Yea, such a strong impression it wrought in him, that it made him retire himself, & with deep sorrow to bewail his since, as his mournful penitential Psalm does manifest.
and ioy is that which euery one desires to haue and heare of; because, a ioyfull heart causeth good health, whereas a sorrowfull minde dryeth the bones.
and joy is that which every one Desires to have and hear of; Because, a joyful heart Causes good health, whereas a sorrowful mind drieth the bones.
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The place yeelds ioy, it is a goodly City, a glorious Kingdome: There (as the Psalmist saith) there is ioy and gladnesse in the Tabernacles of the righteous, where the Angels sing Halleluiaes to the blessed Trinity:
The place yields joy, it is a goodly city, a glorious Kingdom: There (as the Psalmist Says) there is joy and gladness in the Tabernacles of the righteous, where the Angels sing Halleluiaes to the blessed Trinity:
(as Fulgent. saith) yet that they are therefore like to them in all things, is a non sequitur. And this is the Rhemists fallacy, They take that simpliciter, which is spoken secundum quid, as they might haue learned of their owne Iansenius; yea, of themselues,
(as Fulgent. Says) yet that they Are Therefore like to them in all things, is a non sequitur. And this is the Rhemists fallacy, They take that simpliciter, which is spoken secundum quid, as they might have learned of their own Jansenius; yea, of themselves,
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For the Angels, who are as neer God as the Saints are, and do see as much in him as the Saints doe, were ignorant of the Gentiles infranchisment, till it was made knowne to them in the Churches, by the Apostles preaching;
For the Angels, who Are as near God as the Saints Are, and do see as much in him as the Saints do, were ignorant of the Gentiles enfranchisement, till it was made known to them in the Churches, by the Apostles preaching;
Neither doth this conceit make the Saints equall to the Angels onely, but both Saints and Angels to Almighty God, in respect of that incommunicable Attribute, his Omniscience, whereof no creature is capable.
Neither does this conceit make the Saints equal to the Angels only, but both Saints and Angels to Almighty God, in respect of that incommunicable Attribute, his Omniscience, whereof no creature is capable.
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those friends, which haue idem velle, & idem nolle, with Almighty God, and those neighbours, that are neere to him in the place of blisse and happinesse.
those Friends, which have idem velle, & idem nolle, with Almighty God, and those neighbours, that Are near to him in the place of bliss and happiness.
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They reioyce in respect of themselues, Quia numerus eorum repletur: Because their society is repayred by the accession of repentant sinners, which was diminished by the fall of the reprobate angels.
They rejoice in respect of themselves, Quia Numerus Their repletur: Because their society is repaired by the accession of repentant Sinners, which was diminished by the fallen of the Reprobate Angels.
so the Angels our good friends, when they see vs freed from the heauy burden of sinne, doe reioyce for vs. Againe, the blessed Trinity reioyceth for our conuersion.
so the Angels our good Friends, when they see us freed from the heavy burden of sin, do rejoice for us Again, the blessed Trinity rejoices for our conversion.
1 God the Father is that indulgent Father, who reioyceth here for the returne of his Prodigall Son. He that protesteth so solemnely, Ezech. 33. As I liue, I delight not in the death of a sinner;
1 God the Father is that indulgent Father, who rejoices Here for the return of his Prodigal Son. He that protesteth so solemnly, Ezekiel 33. As I live, I delight not in the death of a sinner;
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and calleth so passionately and compassionately, Turne you, turn you, for why will you dye, O you house of Israel? must needs reioyce for the conuersion of a sinner.
and calls so passionately and compassionately, Turn you, turn you, for why will you die, Oh you house of Israel? must needs rejoice for the conversion of a sinner.
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So that if •ny one of his goe astray, he sends after him, to reclaime him and when this wandering sinner returnes by vnfained repentance, hee reioyceth more in him,
So that if •ny one of his go astray, he sends After him, to reclaim him and when this wandering sinner returns by unfeigned Repentance, he rejoices more in him,
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But as our Sauiour said concerning the Lepers, & nouem vbi sunt? Where are the nine? so may I say, Where are these ninety and nine iust persons? Surely it is here,
But as our Saviour said Concerning the Lepers, & November vbi sunt? Where Are the nine? so may I say, Where Are these ninety and nine just Persons? Surely it is Here,
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and as those needed not the Phisicion: so these need not repentance. And the like stupifaction we find vpon the conscience of the vaunting Pharisie, I thanke God (saith he) I am not as other men, extortioners, vniust, adulterers;
and as those needed not the physician: so these need not Repentance. And the like stupifaction we find upon the conscience of the vaunting Pharisee, I thank God (Says he) I am not as other men, extortioners, unjust, Adulterers;
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as if he should say, I tell you, there is more ioy for one of these penitent sinners, which you despise, thē for ninety nine such iust persons as you are, who are iust onely in conceit.
as if he should say, I tell you, there is more joy for one of these penitent Sinners, which you despise, them for ninety nine such just Persons as you Are, who Are just only in conceit.
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Againe, as there is iustice in conceit, so is there also in truth, and that both passiue and actiue; there is iustice by imputation, & iustice in action: So Abraham beleeued in God, and that was counted vnto him for righteousnes;
Again, as there is Justice in conceit, so is there also in truth, and that both passive and active; there is Justice by imputation, & Justice in actium: So Abraham believed in God, and that was counted unto him for righteousness;
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Now this passiue iustice, which is by imputatiō, is perfect, because it is the act of God which caused the Apostle to make that comfortable challenge, Who shal lay any thing to the charge of Gods chosen? It is God that iustifieth.
Now this passive Justice, which is by imputation, is perfect, Because it is the act of God which caused the Apostle to make that comfortable challenge, Who shall lay any thing to the charge of God's chosen? It is God that Justifieth.
Be not iust ouermuch. Shall a Church, because she cānot obtaine a perfect reformation, reiect her vnion with Christ? What more impious? And shall a Christian,
Be not just overmuch. Shall a Church, Because she cannot obtain a perfect Reformation, reject her Union with christ? What more impious? And shall a Christian,
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because hee cannot attaine to an absolute perfection, cast off all care of Christianity, and betake himselfe to a debosht kinde of life? What more absurd?
Because he cannot attain to an absolute perfection, cast off all care of Christianity, and betake himself to a deboshed kind of life? What more absurd?
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then another, who hath not been so deepely drenched in sin, how can wee cleare his Iustice? To this I might answere with Chrysologus, To leaue the greatest,
then Another, who hath not been so deeply drenched in since, how can we clear his justice? To this I might answer with Chrysologus, To leave the greatest,
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there is more ioy for such a notorious sinner, because that such a one being effectually called, cōmonly becomes the most serious penitent, and the soundest conuert.
there is more joy for such a notorious sinner, Because that such a one being effectually called, commonly becomes the most serious penitent, and the soundest convert.
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Such do exceedingly hunger & thirst after righteousnes. By them the Kingdome of heauen suffers violence, and the violent take it by force, as Christ speakes.
Such do exceedingly hunger & thirst After righteousness. By them the Kingdom of heaven suffers violence, and the violent take it by force, as christ speaks.
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It is with such conuerts, as with yron, and other cold and solid metals, which, being thorowly heated, are hotter then other substances, & remaine so longer.
It is with such converts, as with iron, and other cold and solid metals, which, being thoroughly heated, Are hotter then other substances, & remain so longer.
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but shed them so aboundantly, that she washed our Sauiours feet with them? Who more constant in following Christ? for shee neuer left him, till hee left the world, and was translated to heauen:
but shed them so abundantly, that she washed our Saviour's feet with them? Who more constant in following christ? for she never left him, till he left the world, and was translated to heaven:
And her encomium, giuen her by our Sauiour is this, Many sinnes were forgiuen her, therfore she loued much. And S. Paul, who had beene a famous persecutor,
And her encomium, given her by our Saviour is this, Many Sins were forgiven her, Therefore she loved much. And S. Paul, who had been a famous persecutor,
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when hee was called in the way to Damascus, did he not hold a proportionable correspondence in his conuersion & conuersation? None more displeased with himselfe for his sins, then he;
when he was called in the Way to Damascus, did he not hold a proportionable correspondence in his conversion & Conversation? None more displeased with himself for his Sins, then he;
So that in this respect, the holy Angels, and the blessed Trinity may reioyce for the conuersion of such a notorious sinner, more then for ninety and nine, who hauing not sinned so hainously, haue not repented so seriously, nor reformed themselues so effectually.
So that in this respect, the holy Angels, and the blessed Trinity may rejoice for the conversion of such a notorious sinner, more then for ninety and nine, who having not sinned so heinously, have not repented so seriously, nor reformed themselves so effectually.
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and there is a ioy for a sinner restored to the state of grace by repentance, which is like the interrupted streame of the same riuer, which, hauing got passage, runs strongly & violently.
and there is a joy for a sinner restored to the state of grace by Repentance, which is like the interrupted stream of the same river, which, having god passage, runs strongly & violently.
But in a word, to speake punctually, these speeches import thus much, that repentance is Deo gratissimum, (as Cyprian saith) that which is most acceptable to Almighty God.
But in a word, to speak punctually, these Speeches import thus much, that Repentance is God gratissimum, (as Cyprian Says) that which is most acceptable to Almighty God.
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Say not to me (saith Chrysost.) My sin is great, and how can I be saued? Quod tu non potes, tuus potest Dominus: That which thou canst not doe, thy mercifull God can.
Say not to me (Says Chrysostom) My since is great, and how can I be saved? Quod tu non potes, Thy potest Dominus: That which thou Canst not do, thy merciful God can.
So that if thou bee truely 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.
So that if thou be truly penitent, thy Sins, in comparison of God's mercy, Are but scintilla ad Mare: a spark, in comparison of the Sea. And can a spark of fire live in the vast Ocean? Again, Consider these lively Presidents of God's gracious pardon, granted to penitent Sinners.
And it is very obseruable, that our Sauiour, after his resurrection, In consolationem poenitentium, for the cōfort of true penitents, appeared first to Mary Magdalen, & to Peter, who had beene grieuous sinners.
And it is very observable, that our Saviour, After his resurrection, In consolationem Penitence, for the Comfort of true penitents, appeared First to Marry Magdalen, & to Peter, who had been grievous Sinners.
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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,
they deprive themselves of unspeakable Comfort, lie under the wrath of God, and Are liable to Eternal condemnation, according to that in the 2. Rom. 5. Thou, After thy hardness,
let him heare what Chrysost. saith, Quomodo Deum rogas vt tibi parcat, cùm tu tibi minimè parcas? How canst thou desire God to haue compassion vpon thee,
let him hear what Chrysostom Says, Quomodo God Rogas vt tibi parcat, cùm tu tibi minimè parcas? How Canst thou desire God to have compassion upon thee,
when thou hast no compassion vpon thy selfe? Aulus Gellius writes, that the Romanes sent the Carthaginians hastam, & caduceum: a speare and a white wand, the ensignes of war & peace, and offered them their choise.
when thou hast no compassion upon thy self? Aulus Gellius writes, that the Romans sent the Carthaginians hastam, & caduceum: a spear and a white wand, the ensigns of war & peace, and offered them their choice.
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but if we stand out, hee proclaimes open war against vs, by his holy Harold the Prophet Isaiah, saying, There is no peace to the wicked, saith the Lord.
but if we stand out, he proclaims open war against us, by his holy Harold the Prophet Isaiah, saying, There is no peace to the wicked, Says the Lord.
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, then to reserue them for that place, where is nothing but weeping & gnashing of teeth.
then in hell, where there is no hope, no help? Better it is to weep Here for our Sins, where our seed of tears may procure us a joyful harvest, then to reserve them for that place, where is nothing but weeping & gnashing of teeth.
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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:
What Are a few sighs or tears, to those Eternal torments of hell? What is the abandoning of a few vain and transitory pleasures, to the Rivers of celestial & permanent Joys? I may say in Nazian. words, Haec negotiatio est omnium praestantissima:
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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, I do not desire thee to do it often, but onely sometime.
It was a moderate speech of that devout father to Eugenius. Non dico semper etc. I do not exhort thee to restore thy self to thy self always, I do not desire thee to do it often, but only sometime.
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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.
And that which he speaks of Eugenius his retiring himself to consideration, I may apply to the sequestering of our selves to the actions of humiliation; as fasting, prayer, Repentance.
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, for they shall bee comforted.
yet, whosoever will have Comfort by christ, must have his heart pierced with remorse for his Sins, that he may be partaker of that benediction, Blessed Are those that mourn, for they shall be comforted.
Now Lent is, 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, and bee worthy partakers of the blessed Sacrament.
Now Lent is, and Paschale Festum Preparation, a preparation to the great solemnity of Easter, that we may keep that feast with the unleavened bred of sincerity and truth, and be worthy partakers of the blessed Sacrament.
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Yea, Leo doubted not to say, Parùm religiosus, &c. If a man be not religious at this time, there is little hope that he will be at any time. To conclude therefore;
Yea, Leo doubted not to say, Parùm Religious, etc. If a man be not religious At this time, there is little hope that he will be At any time. To conclude Therefore;
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& 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, This day is saluation come to this house. You haue made heauen glad:
& his soul is touched with remorse, with a purpose of Reformation (as I hope there Are many) then may I say in our Saviour's words, This day is salvation come to this house. You have made heaven glad:
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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.
THis Text At the First blush, appears like it self, bearing a face of utter ruin and destruction: parallel unto that of the Edomites, Psa. 137.7. Down with it, down with it, even to the ground.
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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, Gen. 3.24. heere a fearefull Axe: yet both farre different for their ends:
It begins with the Axe, and Endeth with Fire, two merciless Instruments of ruin & destruction. The former makes work for the latter; the Axe for the Fire: for the Axe is laid unto the root of the tree, that the tree being Cut down, may be cast into the fire. The Entrance into this Text does something resemble that into Paradise: there was a flaming sword, Gen. 3.24. Here a fearful Axe: yet both Far different for their ends:
whilest hee seriously considereth his fearefull estate, how that his transgressions haue made him like a Tree, vnto the root whereof an Axe is laid to hewe it downe, that it may be cast into the fire, he may presently turne vnto God, and in due time bring foorth fruites meete for repentance, lest hee also bee hewen downe by the Axe of Gods wrath, and so perish for euer.
whilst he seriously Considereth his fearful estate, how that his transgressions have made him like a Tree, unto the root whereof an Axe is laid to hew it down, that it may be cast into the fire, he may presently turn unto God, and in due time bring forth fruits meet for Repentance, lest he also be hewn down by the Axe of God's wrath, and so perish for ever.
This sacred Writ may not vnfitly be tearmed a Subpoena, sent from the Star-Chamber of Heauen, the high Court of Almightie God, and serued by Iohn the Baptist, Gods especiall Bayliffe, vpon certaine Pharisees and Sadduces that came vnto his Baptisme: wherein is giuen th•m to vnderstand, that they must not,
This sacred Writ may not unfitly be termed a Subpoena, sent from the Star-chamber of Heaven, the high Court of Almighty God, and served by John the Baptist, God's especial Bailiff, upon certain Pharisees and Sadducees that Come unto his Baptism: wherein is given th•m to understand, that they must not,
but must manifest the truth thereof in bringing foorth fruites worthy repentance, making their appearance out of hand before almighty God in all holinesse and righteousnesse of life vnder paine of both temporall and eternall destruction. Now this Subpoena is expressed by way of Parable, or Metaphor, wherein God is resembled vnto an Husbandman, or Gardiner trauersing his ground, with an Axe in his hand, hauing this resolution in his heart; not to suffer any Tree to grow in his Orchyard, that doth not bring forth good fruit, but to cut it vp euen at the very root, and to make of it fewell for the fire. The whole World is Gods Orchard: the men in the world are the trees of this Orchyard: that man which bringeth not foorth the good fruit of good liuing, the Lord will vtterly root vp out of the land of the liuing: for, Now is the Axe laid vnto the root of the trees;
but must manifest the truth thereof in bringing forth fruits worthy Repentance, making their appearance out of hand before almighty God in all holiness and righteousness of life under pain of both temporal and Eternal destruction. Now this Subpoena is expressed by Way of Parable, or Metaphor, wherein God is resembled unto an Husbandman, or Gardener traversing his ground, with an Axe in his hand, having this resolution in his heart; not to suffer any Tree to grow in his Orchard, that does not bring forth good fruit, but to Cut it up even At the very root, and to make of it fuel for the fire. The Whole World is God's Orchard: the men in the world Are the trees of this Orchard: that man which brings not forth the good fruit of good living, the Lord will utterly root up out of the land of the living: for, Now is the Axe laid unto the root of the trees;
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2. The thing required of euery tree, and that is, NONLATINALPHABET to bring foorth good fruit. 1. We must NONLATINALPHABET, bring forth, there is a production.
2. The thing required of every tree, and that is, to bring forth good fruit. 1. We must, bring forth, there is a production.
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2. We must NONLATINALPHABET, bring forth fruit, there is a fructification. 3. We must NONLATINALPHABET, bring forth good fruit, there is a qualification.
2. We must, bring forth fruit, there is a fructification. 3. We must, bring forth good fruit, there is a qualification.
3. The Generalitie, or large extent of it, no tree shall scape, for NONLATINALPHABET, Euery tree not bringing forth good fruit, is hewen downe, and cast into the fire.
3. The Generality, or large extent of it, no tree shall escape, for, Every tree not bringing forth good fruit, is hewn down, and cast into the fire.
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therefore something of euery thing, plainly of all: I pray God as profitably vnto all. And first of the Parties, whom this Writ doth summon and concerne;
Therefore something of every thing, plainly of all: I pray God as profitably unto all. And First of the Parties, whom this Writ does summon and concern;
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so may wee see men, NONLATINALPHABET, like trees. It is the allusion of that renowned Heathen, that Man is planta inuersa, a tree turned vpside downe: his head is the root, his body the trunke, his armes and legges the maine branches, his fingers and toes the lesser boughes, his skinne the barke, his soule the life of the whole. And in the sacred Scripture, we find it a familiar metaphor, to expresse Man by a tree: Either make the tree good, and his fruit good;
so may we see men,, like trees. It is the allusion of that renowned Heathen, that Man is Planta inuersa, a tree turned upside down: his head is the root, his body the trunk, his arms and legs the main branches, his fingers and toes the lesser boughs, his skin the bark, his soul the life of the Whole. And in the sacred Scripture, we find it a familiar metaphor, to express Man by a tree: Either make the tree good, and his fruit good;
Where by tree is meant man; by fruit, his workes: both Iewes and Gentiles are by Saint Paul tearmed trees, Rom. 11. the Iew a good Oliue tree, the Gentile a wild Oliue tree. Not to multiply instances, let one place speake for all. The Prophet Dauid describing the state of the child of God, he shall be (saith hee) like a tree planted by the riuers of waters.
Where by tree is meant man; by fruit, his works: both Iewes and Gentiles Are by Saint Paul termed trees, Rom. 11. the Iew a good Olive tree, the Gentile a wild Olive tree. Not to multiply instances, let one place speak for all. The Prophet David describing the state of the child of God, he shall be (Says he) like a tree planted by the Rivers of waters.
Now as of Trees, some are high and loftie, as the Cedars; some low, as the shrubs: so of Men, some are high and mightie, like the Cedars of Lebanon, and the Okes of Basan, publike men, men of eminent place in Ciuill and Ecclesiasticall gouernment:
Now as of Trees, Some Are high and lofty, as the Cedars; Some low, as the shrubs: so of Men, Some Are high and mighty, like the Cedars of Lebanon, and the Oaks of Basan, public men, men of eminent place in Civil and Ecclesiastical government:
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some low like shrubs, priuate men, men of inferiour note and condition: This Subpoena concerneth not onely some one tree particularly, a princely Cedar, or petty shrub; but indefinitely, NONLATINALPHABET, trees, that is, any trees: yea vniuersally, NONLATINALPHABET, euery tree: not onely Genera singulorum, some Princes, some Priests, some People:
Some low like shrubs, private men, men of inferior note and condition: This Subpoena concerns not only Some one tree particularly, a princely Cedar, or Petty shrub; but indefinitely,, trees, that is, any trees: yea universally,, every tree: not only Genera singulorum, Some Princes, Some Priests, Some People:
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So that you cannot say vnto me, as the Apostles vnto our Sauiour, when hee told them that one of them should betray him, Is is J? or, is it I? or as the high Priests to Iudas, Matt 27.4.
So that you cannot say unto me, as the Apostles unto our Saviour, when he told them that one of them should betray him, Is is J? or, is it I? or as the high Priests to Iudas, Matt 27.4.
What is it to vs? For as our Prognosticators in the Frontispice, & Title page of their Almanacks, that they are calculated for the Meridian of some particular Town,
What is it to us? For as our Prognosticators in the Frontispice, & Title page of their Almanacs, that they Are calculated for the Meridian of Some particular Town,
So may I say of this Subpoena, though it was particularly serued vpon the Iewes that came to be baptized of Iohn in the riuer of Iordan; yet it concerneth all, both Iewes and Gentiles, for whose sinnes our blessed Sauiour shed forth the Iordan of his precious blood: And therfore God doth send mee,
So may I say of this Subpoena, though it was particularly served upon the Iewes that Come to be baptised of John in the river of Iordan; yet it concerns all, both Iewes and Gentiles, for whose Sins our blessed Saviour shed forth the Iordan of his precious blood: And Therefore God does send me,
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Non enim tam improbus sum, vt curationes aeger obeam, sed tanquam in eodem valet udinario jaceam de communi malo vobiscum colloquor, remedia communico.
Non enim tam Improbus sum, vt curationes aeger obeam, sed tanquam in Eodem valet udinario jaceam de Communi Malo vobiscum colloquor, Remedy communico.
As Seneca most sweetly, and more particularly to his Lucilius, Ep. 27. Seeing therefore it is directed to euery one of vs, let euery one of vs in the feare of God, as we tender the good of our owne soules, hearken with reuerence and attention what God in this Writ requireth of vs;
As Senecca most sweetly, and more particularly to his Lucilius, Epistle 27. Seeing Therefore it is directed to every one of us, let every one of us in the Fear of God, as we tender the good of our own Souls, harken with Reverence and attention what God in this Writ requires of us;
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and the Lord of his mercy giue vs grace & power to performe it. That which God in this Writ requireth of vs, is, NONLATINALPHABET, to bring forth good fruit.
and the Lord of his mercy give us grace & power to perform it. That which God in this Writ requires of us, is,, to bring forth good fruit.
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First for the Production, Euery tree must NONLATINALPHABET, bring forth. This verbe NONLATINALPHABET is a word of action: and action is the life of the world.
First for the Production, Every tree must, bring forth. This verb is a word of actium: and actium is the life of the world.
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The Celestiall creatures haue their continuall motion, the Sublunary are estated in alteration Man the great worlds little summe, hath an actiue soule infused into an organicall body: nothing is more naturall vnto him then to be in action. Sloth is not more the bane of the body, then of the Soule: for the Soule (saith Aquinas) being alwayes naturally mooueable, cannot endure to be out of action.
The Celestial creatures have their continual motion, the Sublunary Are estated in alteration Man the great world's little sum, hath an active soul infused into an organical body: nothing is more natural unto him then to be in actium. Sloth is not more the bane of the body, then of the Soul: for the Soul (Says Aquinas) being always naturally movable, cannot endure to be out of actium.
A garment out of wearing, is subiect to the M•ath: Iron not vsed, contracteth rust; standing waters, corruption. The wheele that lyes still, is a fit Loome for the Spider to worke in.
A garment out of wearing, is Subject to the M•ath: Iron not used, contracteth rust; standing waters, corruption. The wheel that lies still, is a fit Loom for the Spider to work in.
When man is idle, out of action, the Deuill is ready at his elbow to presse him for his Souldier. What is the reason that many doe so lust after their Dalilahs, offer so much incense vnto Venus, and sacrifice so often to her Shrine? Is it not because they are Idle? For as our learned Postiller hath obserued it, Vnchaste folly is for the most part begot of an idle braine,
When man is idle, out of actium, the devil is ready At his elbow to press him for his Soldier. What is the reason that many do so lust After their Delilahs, offer so much incense unto Venus, and sacrifice so often to her Shrine? Is it not Because they Are Idle? For as our learned Postiller hath observed it, Unchaste folly is for the most part begotten of an idle brain,
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Singularly commendable therfore is that Discipline which is practised in Cassan, a principall citie in Parthia: there no idle person is permitted to liue among them.
Singularly commendable Therefore is that Discipline which is practised in Cassan, a principal City in Parthia: there no idle person is permitted to live among them.
Sure I am in Gods vineyard none must stand idle. Adam euen in his innocency must dresse & keepe the garden of Eden. Man is borne to labour as the sparkles that fly vpward, saith Iob It is euery mans Calling to worke, to eat his bread in the sweat of his brows;
Sure I am in God's vineyard none must stand idle. Adam even in his innocency must dress & keep the garden of Eden. Man is born to labour as the sparkles that fly upward, Says Job It is every men Calling to work, to eat his bred in the sweat of his brows;
but to be idle, neither Church nor Cōmonwealth affordeth any such Calling. In both some labour, some looke ouer, but none must looke on, standing like ciphers to make vp a number, or fil vp a roome:
but to be idle, neither Church nor Commonwealth affords any such Calling. In both Some labour, Some look over, but none must look on, standing like ciphers to make up a number, or fill up a room:
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there must be fructification as well as production. Euery Tree must NONLATINALPHABET bring forth Fruit. Wee read that our Sauiour, going from his lodging in Bethany vnto the Citty of Ierusalem, saw a Figge tree in the way, went vnto it,
there must be fructification as well as production. Every Tree must bring forth Fruit. we read that our Saviour, going from his lodging in Bethany unto the city of Ierusalem, saw a Fig tree in the Way, went unto it,
My beloued, vnderstand the Morall, for Christ knew well enough, it was not the time of the yeare for the Figge tree to bring forth fruit: no, Non ficus, sed fidem, non fructus arboris, sed fructus operis quaesiuit.
My Beloved, understand the Moral, for christ knew well enough, it was not the time of the year for the Fig tree to bring forth fruit: no, Non ficus, sed fidem, non fructus arboris, sed fructus operis quaesiuit.
He sought not for Figges but for Faith, not for the fruit of the Tree, but for the fruit of Workes. It is not with God as it is with Man: Though we will not suffer dead Trees to stand in our grounds,
He sought not for Figs but for Faith, not for the fruit of the Tree, but for the fruit of Works. It is not with God as it is with Man: Though we will not suffer dead Trees to stand in our grounds,
but will digge them vp by the rootes, and haue them carried foorth to the Fire; yet we will suffer many trees and plants to grow in our grounds, not because they bring vs foorth any fruit, or are otherwise profitable vnto vs,
but will dig them up by the roots, and have them carried forth to the Fire; yet we will suffer many trees and plants to grow in our grounds, not Because they bring us forth any fruit, or Are otherwise profitable unto us,
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so hee cannot endure fruitles and vnprofitable Trees, such as grow pro forma tantùm, onely for fashions sake, that are all for leaues and flowres, but nothing for fruit. It is not the carrying of a Bible vnder the arme, It is not the frequent repayring vnto Gods Temple to heare his Word, that maketh a sound and acceptable Christian in the sight of God: for though Happy is that house, and blessed alwayes that Congregation, wherein Martha complaineth of Mary:
so he cannot endure fruitless and unprofitable Trees, such as grow Pro forma tantùm, only for fashions sake, that Are all for leaves and flowers, but nothing for fruit. It is not the carrying of a bible under the arm, It is not the frequent repairing unto God's Temple to hear his Word, that makes a found and acceptable Christian in the sighed of God: for though Happy is that house, and blessed always that Congregation, wherein Martha Complaineth of Marry:
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when men and women are so Reliously affected as they can finde in their hearts to sequester themselues from their worldly cares to goe to Gods Church; yet who is ignorant that this may be done for halfe endes, and sinister respects, to haue our braines swimming in knowledge, and our tongues tipt with the Scripture Dialect, that so wee may beget an opinion of our holinesse in others,
when men and women Are so Reliously affected as they can find in their hearts to sequester themselves from their worldly Cares to go to God's Church; yet who is ignorant that this may be done for half ends, and sinister respects, to have our brains swimming in knowledge, and our tongues tipped with the Scripture Dialect, that so we may beget an opinion of our holiness in Others,
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and the better worke out our more priuate ends. It is not therefore I say, sufficient that we be frequent hearers of the Word, vnlesse we be doers also:
and the better work out our more private ends. It is not Therefore I say, sufficient that we be frequent hearers of the Word, unless we be doers also:
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It is not a formall conformitie, in passages of Pietie, it is not the turning vp of our eye vnto heauen, it is not a volubility 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 NONLATINALPHABET to bring foorth fruit.
It is not a formal conformity, in passages of Piety, it is not the turning up of our eye unto heaven, it is not a volubility of discourse in cases of Christianity that will serve the turn, all this is but a mere flourish, but a bringing forth of leaves and flowers; whereas God will have every Tree to bring forth fruit.
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•t must be beautifull in the 〈 ◊ 〉 of Men: and good in the sight of God: our fruit must be beautifull •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.
•t must be beautiful in the 〈 ◊ 〉 of Men: and good in the sighed of God: our fruit must be beautiful •n the sighed of Men; for our lives must so shine before men, that they may see our good Works, and Glorify our Father which is in heaven.
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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:
Our fruit must be also good in the sighed of God; for he will not be put off with counterfeit piety: with him it is no better then double impiety: for so shall we find it in our reckonings At the last day. Both then must go together:
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wee liue heere in the sight of God and Man, and therefore must with Saint Paul, heerein exercise our selues, that wee may haue a good Conscience voyd of offence toward God and toward man.
we live Here in the sighed of God and Man, and Therefore must with Saint Paul, herein exercise our selves, that we may have a good Conscience void of offence towards God and towards man.
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Indeed the Pharises had their fruits, such as were beautifull, full of beautie vnto the eye, they had their Almes-deedes, 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:
Indeed the Pharisees had their fruits, such as were beautiful, full of beauty unto the eye, they had their Almsdeeds, their Prayers, their Fastings, excellent works, excellent fruits of Piety, At the First blush beyond all compare, not to be paralleled, they being presented unto the eye of the world in so absolute and complete a Form:
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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:
for our Saviour 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 show like other fruit, but being touched there is a strange discovery, Extimae cutis ambitio fuliginem fauillaceam cohibet, the outward rind or skin is but a case that is full of filthy soyly embers, and stinking Ashes: So their outward piety was but a case to cover their inward impiety; their fruits carried a fair gloss, seemed by their outside to side with the best:
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:
Because he receiveth direction for his Judgement, as he is informed by his outward Senses. But it is not so with God: his All-seeing Eye, piercing the most inward and secret parts, he prizeth every thing according to the inward worth, and Judgeth of the works of piety, as they proceed from the inward purity; so that he will not be satisfied with false and counterfeit fruits: Such Wares Are not warrantable, not Merchandisable with God; he requires truth in the inward parts:
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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,
our Hearts must be fruitful, in sanctified thoughts, and holy Desires: our tongues must bring forth gracious words, such as may magnify God's holy name,
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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;
our Hands must work the things that Are good in the sighed of God and man: our Feet must walk in the ways of peace: in a word, we must give all our members Servants unto righteousness in holiness;
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:
For this were we created into the world, whereas all things were made to serve for the use of man, man was made to serve his Maker: For this end were we redeemed out of the world:
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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 christ Delivered us from the hands of our enemies that we might serve him without Fear, in holiness and righteousness before him all the days of our life.
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;
alas, what can we plead for by Way of merit At God's hand? seeing when we have done all that we can do, yea, that we Are commanded to do, which is more then we can do;
And what is the reward for vnprofitable seruants, which God will render vnto them at the last day? Why, this is their fearefull Sentence, Cast yee the vnprofitable seruant into vtter darkenesse, there shall be weeping and gnashing of teeth. No, my beloued.
And what is the reward for unprofitable Servants, which God will render unto them At the last day? Why, this is their fearful Sentence, Cast ye the unprofitable servant into utter darkness, there shall be weeping and gnashing of teeth. No, my Beloved.
As a reuerend religious Prelate of our Church hath obserued, 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;
As a reverend religious Prelate of our Church hath observed, we may read of a Mercy-seat in the Temple of God, but never hear of a Stool of Merit, but in the Chapel of Antichrist. Indeed God does in many places of his Scripture promise the Kingdom of heaven to all that lead a religious and holy life;
yet behold the great goodnesse of God, what he might command and compell vs vnto, in the name of our Soueraigne Lord and maker, he doth (considering our weaknes and infirmitie) intreat and wooe vs vnto, in the language of a louing and bountifull Father. As S. Augustine most sweetly, Nobis praemia repromittit, vt nobis obsequia debita seruitutis extorqueat, he doth make vnto vs a promise of remuneration, to draw vs to the performance of that seruice which in dutie we owe vnto him in the whole course of our life and conuersation:
yet behold the great Goodness of God, what he might command and compel us unto, in the name of our Sovereign Lord and maker, he does (considering our weakness and infirmity) entreat and woo us unto, in the language of a loving and bountiful Father. As S. Augustine most sweetly, Nobis praemia repromittit, vt nobis obsequia Debita seruitutis extorqueat, he does make unto us a promise of remuneration, to draw us to the performance of that service which in duty we owe unto him in the Whole course of our life and Conversation:
Vt quos nolle seruire conspicit sponte, suorum beneficiorum possit promissionibus inuitare, that whom he sees will not freely serue him of his owne accord, he might louingly and friendly inuite, by promising a reward.
Vt quos nolle seruire conspicit sponte, suorum Benefits possit promissionibus inuitare, that whom he sees will not freely serve him of his own accord, he might lovingly and friendly invite, by promising a reward.
This doth God, to make it knowne and manifest vnto the sonnes of men, 1. how sweet and pleasing a sauour the sacrifice of our holy Obedience doth send vp into the nostrils of the most High. 2. That none shall euer inherit the ioyes of heauen,
This does God, to make it known and manifest unto the Sons of men, 1. how sweet and pleasing a savour the sacrifice of our holy obedience does send up into the nostrils of the most High. 2. That none shall ever inherit the Joys of heaven,
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And that the Sunne of Gods grace and bounty may yet more clearly and freely reflect its beames vpon the eyes of your vnderstanding, I hold it not vnfitting before we proceed any further in a word or two to remooue out of the way the opinion of Mans merit, which like a thick mist and darke cloud the enemies of the crosse of Christ, haue cast before it, to the great obscuring and impayring of the glorious splendor thereof.
And that the Sun of God's grace and bounty may yet more clearly and freely reflect its beams upon the eyes of your understanding, I hold it not unfitting before we proceed any further in a word or two to remove out of the Way the opinion of men merit, which like a thick missed and dark cloud the enemies of the cross of christ, have cast before it, to the great obscuring and impairing of the glorious splendour thereof.
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Sure I am, it maketh much for the promoting of Gods glory, and the furthering of our owne Good: for when wee seriously consider the insufficiency of our owne works to saue vs, we may learne a poynt of true wisedome, not to leane vpon the broken staffe of our owne Merits, which will surely deceiue vs,
Sure I am, it makes much for the promoting of God's glory, and the furthering of our own Good: for when we seriously Consider the insufficiency of our own works to save us, we may Learn a point of true Wisdom, not to lean upon the broken staff of our own Merits, which will surely deceive us,
but who so well weigheth the drift of the Holy Ghost, shall find, and consequently beare me witnesse, that I doe not beg my Theame, pick a quarrel with that which the text of it selfe will not seeme to affoord and offer.
but who so well weigheth the drift of the Holy Ghost, shall find, and consequently bear me witness, that I do not beg my Theme, pick a quarrel with that which the text of it self will not seem to afford and offer.
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If ye bring forth good fruit, yee shall be saued: but if ye doe not bring forth good fruit, yee shall be damned. Now, the not bringing foorth of good fruite, being the meritorious cause of our Damnation, (as you shall heare afterward) one would thinke on the contrary, that the bringing foorth of good fruit, is a meritorious cause of our Saluation.
If you bring forth good fruit, ye shall be saved: but if you do not bring forth good fruit, ye shall be damned. Now, the not bringing forth of good fruit, being the meritorious cause of our Damnation, (as you shall hear afterwards) one would think on the contrary, that the bringing forth of good fruit, is a meritorious cause of our Salvation.
That we cannot by way of Merit challenge so magnificent a remuneration, as God out of his great goodnesse doth binde himselfe by promise to conferre vpon the Sonnes of Men for their pious and god•y conuersation, may be plainely demonstrated vnto you by diuers particulars I will at this time contract my selfe in fiue.
That we cannot by Way of Merit challenge so magnificent a remuneration, as God out of his great Goodness does bind himself by promise to confer upon the Sons of Men for their pious and god•y Conversation, may be plainly demonstrated unto you by diverse particulars I will At this time contract my self in fiue.
1. That Worke which doth merit any thing at Gods hand must of necessitie be opus Gratuitum, a free-will Offering, a worke of Gratuitie, and in no wise due for any other cause or respect.
1. That Work which does merit any thing At God's hand must of necessity be opus Gratuitum, a freewill Offering, a work of Gratuity, and in no wise due for any other cause or respect.
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2. There must be Vtilitie, that Good which we doe, to make it meritorious, must be profitable and commodious vnto him, at whose hands wee merit any thing.
2. There must be Utility, that Good which we do, to make it meritorious, must be profitable and commodious unto him, At whose hands we merit any thing.
for as Eliphaz said vnto Iob, May a man be profitable vnto God as he that is wise may be profitable vnto himselfe? Is it any thing to the Almightie that thou art righteous? or is it profitable to him that thou makest thy wayes vpright? His Interogation doth argue a stronge negatiue resolution: as if he had said in a word, No mans righteousnesse can bee any way profitable vnto God:
for as Eliphaz said unto Job, May a man be profitable unto God as he that is wise may be profitable unto himself? Is it any thing to the Almighty that thou art righteous? or is it profitable to him that thou Makest thy ways upright? His Interrogation does argue a strong negative resolution: as if he had said in a word, No men righteousness can be any Way profitable unto God:
Now Good workes, Good fruits are not our own, they are Gods: wee cannot of our selues so much as Will, much lesse worke that which is Good, for it is God that worketh in vs both the will and the deed:
Now Good works, Good fruits Are not our own, they Are God's: we cannot of our selves so much as Will, much less work that which is Good, for it is God that works in us both the will and the deed:
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4. There must bee a Puritie, our workes must be performed according to that absolute Perfection and Puritie which God in his reuealed will requireth of vs:
4. There must be a Purity, our works must be performed according to that absolute Perfection and Purity which God in his revealed will requires of us:
they must bee vindicated and freed from all vncleannesse and imperfection, which no man so long as hee liueth in the flesh can vndertake for the best and choisest fruit he bringeth forth:
they must be vindicated and freed from all uncleanness and imperfection, which no man so long as he lives in the Flesh can undertake for the best and Choicest fruit he brings forth:
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for euen our best actions, were they narrowly scanned, in some thing or other Carnis putredinem sapiunt, as Caluin noteth, doe sauour and relish of the Corruption of the Flesh: happely they haue leaned to some sinister respect, or haue not beene performed with such sincerity and alacrity as God requireth.
for even our best actions, were they narrowly scanned, in Some thing or other Carnis putredinem sapiunt, as Calvin notes, do savour and relish of the Corruption of the Flesh: happily they have leaned to Some sinister respect, or have not been performed with such sincerity and alacrity as God requires.
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Now what Parity, what Proportion betweene our workes which are but temporall and finite, and the reward which is eternall and infinite: The Naturall Phylosopher, and any one that is not a mere naturall, will tell vs that Finiti ad Infinitum nulla est proportio, there is no proportion betweene that which is finite and that which is infinite. Therefore our choicest fruits, our best workes being defectiue in euery one of these fiue particulars which ought necessarily to concurre for the making of them meritorious, it is strange there should liue in this great light of the Gospell any that dare attempt such a worke of darkenesse as to stampe mans workes with the Character of Merit. Sure I am in the Word of God we cannot so much as finde the Word Merit Indeed God doth very frequently in the Sacred Scripture promise a reward to the godly,
Now what Parity, what Proportion between our works which Are but temporal and finite, and the reward which is Eternal and infinite: The Natural Philosopher, and any one that is not a mere natural, will tell us that Finiti ad Infinitum nulla est proportio, there is no proportion between that which is finite and that which is infinite. Therefore our Choicest fruits, our best works being defective in every one of these fiue particulars which ought necessarily to concur for the making of them meritorious, it is strange there should live in this great Light of the Gospel any that Dare attempt such a work of darkness as to stamp men works with the Character of Merit. Sure I am in the Word of God we cannot so much as find the Word Merit Indeed God does very frequently in the Sacred Scripture promise a reward to the godly,
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for as the Learned haue obserued, that which by Saint Mathew is termed NONLATINALPHABET a Reward, is by Saint Luke termed NONLATINALPHABET, Grace, fauour or thankes; to signifie vnto vs, that when God rewardeth the righteousnesse of men, the reward is not to be ascribed to any worth or dignity in the Creature, but wholly to the benignitie of the Creator: not to any desert or merit in Man, but vnto the meere grace and mercy of his Maker. For as Saint Paul 2 Ephes. 8.9. a place worth the noting, By Grace we are saued through Faith, and that not of our selues;
for as the Learned have observed, that which by Saint Matthew is termed a Reward, is by Saint Lycia termed, Grace, favour or thanks; to signify unto us, that when God Rewardeth the righteousness of men, the reward is not to be ascribed to any worth or dignity in the Creature, but wholly to the benignity of the Creator: not to any desert or merit in Man, but unto the mere grace and mercy of his Maker. For as Saint Paul 2 Ephesians 8.9. a place worth the noting, By Grace we Are saved through Faith, and that not of our selves;
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The Case being so cleare, we may be bold to affirme that most blasphemous is the practise of the Papists who both in Pulpit and Presse so stiffely contend to enthronize the imperfect, impure workes of sinnefull man in the Chaire of Merit, in which nothing by right but the holy and perfect obedience of the Sonne of God can sit.
The Case being so clear, we may be bold to affirm that most blasphemous is the practice of the Papists who both in Pulpit and Press so stiffly contend to enthronize the imperfect, impure works of sinful man in the Chair of Merit, in which nothing by right but the holy and perfect Obedience of the Son of God can fit.
My beloued, I dare confidently affirme it for trueth, and you may boldly take it vpon that terme, that no Mortall by building him vp a Babel of his merits can euer reach Heauen:
My Beloved, I Dare confidently affirm it for truth, and you may boldly take it upon that term, that no Mortal by building him up a Babel of his merits can ever reach Heaven:
The sairest face hath some Mole or Freckle: the soundest Pomegranate, some rotten Kernell: Corruption is a great part of the best: yea the best euen from their conception are wholly ouer-runne with corruption, from which they can neuer be throughly purged till the soule and the body by death be parted and put asunder:
The sairest face hath Some Mole or Freckle: the soundest Pomegranate, Some rotten Kernel: Corruption is a great part of the best: yea the best even from their conception Are wholly overrun with corruption, from which they can never be thoroughly purged till the soul and the body by death be parted and put asunder:
by reason whereof euen our best actions are stained, our best fruits wee bring forth are foulely blemished, and wil not endure the Iust eye of heauen to behold them as they are in themselues: the serious consideration of this made the Prophet Dauid thus pray vnto God:
by reason whereof even our best actions Are stained, our best fruits we bring forth Are foully blemished, and will not endure the Just eye of heaven to behold them as they Are in themselves: the serious consideration of this made the Prophet David thus pray unto God:
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Therefore my beloued, instead of standing like Proud Pharises vpon the tiptoes of of our owne goodnesse, let vs with the Penitent Publican truely humble our selues before the throne of his Sacred Maiestie for our manifold transgressions which bring vs vnder the curse of the Law: for the manifold sinfull imperfections and blemishes euen in the best fruits that euer wee brought forth, for which we stand guiltie before him:
Therefore my Beloved, instead of standing like Proud Pharisees upon the tiptoes of of our own Goodness, let us with the Penitent Publican truly humble our selves before the throne of his Sacred Majesty for our manifold transgressions which bring us under the curse of the Law: for the manifold sinful imperfections and blemishes even in the best fruits that ever we brought forth, for which we stand guilty before him:
Let vs reiect the menstruous and rotten ragges of our owne righteousnesse, wholly relying vpon the louing mercies of our heauenly Father, which hee hath set forth vnto vs in his Sonne Iesus Christ, who himselfe alone by his most perfect and all-sufficient obedience hath merited our redemptiō from the wrath to come,
Let us reject the menstruous and rotten rags of our own righteousness, wholly relying upon the loving Mercies of our heavenly Father, which he hath Set forth unto us in his Son Iesus christ, who himself alone by his most perfect and All-sufficient Obedience hath merited our redemption from the wrath to come,
but how? vnder condition of our new obedience; of putting off the olde Ma•, and putting on the new: of forsaking the crooked paths of Sinne, and following the straight way of Righteousnesse: So that being redeemed and bought with the price of the Lambe, wee must not thinke we may liue according to the lusts of our owne hearts and whatsoeuer seemeth good in our owne eyes,
but how? under condition of our new Obedience; of putting off the old Ma•, and putting on the new: of forsaking the crooked paths of Sin, and following the straight Way of Righteousness: So that being redeemed and bought with the price of the Lamb, we must not think we may live according to the Lustiest of our own hearts and whatsoever seems good in our own eyes,
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for this is nothng else but a trampling of the blood of Christ vnder our feet, a turning of the grace of God into wantonnesse, the onely way to make our selues vncapable of that inestimable bounty of our blessed Redeemer: No, no;
for this is nothing Else but a trampling of the blood of christ under our feet, a turning of the grace of God into wantonness, the only Way to make our selves uncapable of that inestimable bounty of our blessed Redeemer: No, no;
such as are Iustified by the blood of Christ, and haue any sauing portion in his bitter death and passion, are also sanctified by his blessed Spirit vnto all holy obedience, to bring forth good fruite, the fruit of good liuing:
such as Are Justified by the blood of christ, and have any Saving portion in his bitter death and passion, Are also sanctified by his blessed Spirit unto all holy Obedience, to bring forth good fruit, the fruit of good living:
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This is the true Character and cognisance of such as are of the houshold of Faith: For as the tree is knowne by the fruit: so is Faith made manifest by the workes of righteousnesse.
This is the true Character and cognisance of such as Are of the household of Faith: For as the tree is known by the fruit: so is Faith made manifest by the works of righteousness.
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For as among the Antique Romanes, the two Temples of Vertue and Honour were so contriued, that none could haue accesse vnto the latter, vnlesse hee did take the former in his way:
For as among the Antique Romans, the two Temples of Virtue and Honour were so contrived, that none could have access unto the latter, unless he did take the former in his Way:
So it is with vs, God in his eternall decree hath set downe this resolution, which like the Lawes of the Medes and Persians will admit of no alteration, that none shall obtaine the life of Glory, but such as liue in the state of Grace: The penny is paid onely to such as labour in Gods vineyard. The Crowne of righteousnesse is laid vp only for those that fight a good fight, and finish vp the course of their liues in the faith of Iesus Christ.
So it is with us, God in his Eternal Decree hath Set down this resolution, which like the Laws of the Medes and Persians will admit of no alteration, that none shall obtain the life of Glory, but such as live in the state of Grace: The penny is paid only to such as labour in God's vineyard. The Crown of righteousness is laid up only for those that fight a good fight, and finish up the course of their lives in the faith of Iesus christ.
To draw vp all in a word, though we can neuer bee saued for bringing forth good fruit, yet we can neuer be saued without it, such is the necessitie thereof:
To draw up all in a word, though we can never be saved for bringing forth good fruit, yet we can never be saved without it, such is the necessity thereof:
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as the Instrument by which we apprehend and lay hold on the Obedience of Christ, the only meritorious cause of our saluation; but not faith alone, that is, a barren, a dead faith, a faith without fruits; for that is no sauing, no justifying faith: and therefore euery tree must bring forth good fruit.
as the Instrument by which we apprehend and lay hold on the obedience of christ, the only meritorious cause of our salvation; but not faith alone, that is, a barren, a dead faith, a faith without fruits; for that is no Saving, no justifying faith: and Therefore every tree must bring forth good fruit.
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This is the Doctrine we Preach and Presse. See then by the way, the impudent malignitie of our broad-mouth'd aduersaries, the brats of Romish Babylon, in traducing and branding our Protestant Ministers for Solifidian Preachers, such as in their Sermons are al for faith, and nothing for fruits. Thus like cursed Vipers they vent out the venom of their malice vpon vs, of purpose to bring our persons and doctrine into contempt with their hood-winkt Proselites, and all because wee will not with them beyond truth, adde to the worth of good works,
This is the Doctrine we Preach and Press. See then by the Way, the impudent malignity of our broad-mouthed Adversaries, the brats of Romish Babylon, in traducing and branding our Protestant Ministers for Solifidian Preachers, such as in their Sermons Are all for faith, and nothing for fruits. Thus like cursed Vipers they vent out the venom of their malice upon us, of purpose to bring our Persons and Doctrine into contempt with their hoodwinked Proselytes, and all Because we will not with them beyond truth, add to the worth of good works,
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and detract from the sole efficiencie of Christ his obedience. Maugre their virulent malice, this is our abundant comfort, that besides the testimony of our owne cleare consciences, which are vnto vs as many millions of witnesses: those many learned and religious Treatises of our Churchmen, which haue vndergone the Presse,
and detract from the sole efficiency of christ his Obedience. Maugre their virulent malice, this is our abundant Comfort, that beside the testimony of our own clear Consciences, which Are unto us as many millions of Witnesses: those many learned and religious Treatises of our Churchmen, which have undergone the Press,
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that little world of Christian people by our ministery fed to their euerlasting happinesse, those many holy and blessed Angels alwayes present at our solemne sacred Assemblies:
that little world of Christian people by our Ministry fed to their everlasting happiness, those many holy and blessed Angels always present At our solemn sacred Assemblies:
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Oh my beloued, I would to God all of vs, both Priests and people, could as generally wipe away this their foule and false aspersion, by bringing forth of good fruit, as by our generall preaching and professing the necessity thereof.
O my Beloved, I would to God all of us, both Priests and people, could as generally wipe away this their foul and false aspersion, by bringing forth of good fruit, as by our general preaching and professing the necessity thereof.
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But alas, the neuer too much to be lamented misery, whilst out of our zeale to Gods glory, we labor to maintaine the sacred prerogatiue of Christ his obedience, and labour to pull downe those proud pillars of merit which our Aduersaries of their owne heads haue erected to the honour of mans worthlesse works, and the dishonour of God, we carelesly neglect,
But alas, the never too much to be lamented misery, while out of our zeal to God's glory, we labour to maintain the sacred prerogative of christ his Obedience, and labour to pull down those proud pillars of merit which our Adversaries of their own Heads have erected to the honour of men worthless works, and the dishonour of God, we carelessly neglect,
I remember I haue read this censure of the Roman State, Omnium honorum principum imagines in vno posse exculpi annulo, that the pourtratures of their good Princes might bee cut out within the compasse of a little ring. Oh my beloued, is it not as iustly to be feared, that the like may be as truly affirmed of vs? So small is the number of those in this our Sardis, which haue giuen vp their names vnto Christ, (if we may take the libertie to censure the tree by the fruit ) that should the Lord send forth a Ieremy to make inquisition for a man, that is, a good man, one that like Iob truly feareth God,
I Remember I have read this censure of the Roman State, Omnium honorum Principum imagines in vno posse exculpi annulo, that the pourtratures of their good Princes might be Cut out within the compass of a little ring. O my Beloved, is it not as justly to be feared, that the like may be as truly affirmed of us? So small is the number of those in this our Sardis, which have given up their names unto christ, (if we may take the liberty to censure the tree by the fruit) that should the Lord send forth a Ieremy to make inquisition for a man, that is, a good man, one that like Job truly fears God,
Good men being like little veines of gold in great and mightie mountaines of ground; or like the gleaning of the eares of corne after the haruest is past,
Good men being like little Veins of gold in great and mighty Mountains of ground; or like the gleaning of the ears of corn After the harvest is passed,
they lie but scattering and very thinne, one in a citie, two in a tribe, wheras Romish Idolaters, counterfet Professors, and impudent transgressors, such as are not ashamed to glory in vngodlinesse,
they lie but scattering and very thin, one in a City, two in a tribe, whereas Romish Idolaters, counterfeit Professors, and impudent transgressors, such as Are not ashamed to glory in ungodliness,
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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 b• registred in the roll,
yea rather how lamentably be pestered with a numerous brood of Apish professors, and Mocke-Christians, as I may term them, such as in outward appearance might seem deservedly to b• registered in the roll,
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 Angels of light? fell and cruell Wolues couered and clothed in Sheepskins, 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,
they will reprove sin, refrain from swearing, celebrate the Sabbath, yea many hours of the Week days in hearing of the Word, labouring if they like the Preacher to digest it in their memories by penning and mutual conference: in a word (o the sanctity of the devil) they will pretend a great deal of fair and religious dealing, seem to be God's white children: but (o the Deuillishnes of these Saints) does it not plainly appear, that they Are little better then Devils transformed into Angels of Light? fell and cruel Wolves covered and clothed in Sheepskins, making Religion to serve but for a Stalking horse, wearing Christ Livery for their own conveniency, that so they may the more safely and unsuspectedly compass their secret unsacred ends? hath not Time the mother of Truth revealed this for a truth, that there Are none more unjust in their dealings, none more covetous, deceitful, full of pride, envy, hatred, malice, and all uncharitableness then they,
In a word, as the Trojans were neuer more damnified, th•n when Aeneas did put on harnesse like vnto theirs, breaking into the midst of their troops like a member of their army:
In a word, as the Trojans were never more damnified, th•n when Aeneas did put on harness like unto theirs, breaking into the midst of their troops like a member of their army:
So the true Nathaneels of our Jsrael, 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 Christ into the hands of his enemies;
So the true Nathaneels of our Israel, yea godliness it self never received more disgraceful affronts, then have been and Are continually most unhappily occasioned by the counterfeit piety of these so Common hypocritical professors. As Iudas betrayed christ into the hands of his enemies;
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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:
so these have and do continually betray the holy calling of Christianity, and the sincere Professors thereof unto the sharper tongues of lewd-liuing Libertines, and ungodly Atheists; yea, of many framed of a more Sobrium, honest and tractable temper, to be scourged & lashed with terms of disgrace: for let a man out of a holy Reverence unto the sacred Majesty of God, make conscience of an Oath: let him out of a sincere heart be careful to sanctify the Sabbath of the Lord in all holy and religious exercises:
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In a word, let him heartily desire, and accordingly truely endeuour to keepe a good conscience in all things both toward God and man, not partaking in the sinful courses of these wicked times,
In a word, let him heartily desire, and accordingly truly endeavour to keep a good conscience in all things both towards God and man, not partaking in the sinful courses of these wicked times,
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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,
but labouring so Far forth as in him lies, according to that measure of grace he hath received, to live within the Limits and compass of an holy profession, it is reputed but preciseness, he is ordinarily derided under the name of a Catharist or Puritan, and of the most hated and detested as much,
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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:
if not more, then a treacherous bloody Papist, or damnable Atheist. Thus the seeming Saints of our age, by their overhasty running After christ for sinister respects, have cast the true Nathaneels of our Israel behind hand in their just credit and estimation:
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!
Ambition, base flattery, perfidy, Drunkenness, covetousness, prodigality, pride, lechery, luxury, injustice, theft, murder, adultery, fearful swearing, and perjury, contempt of the Manna and Ministers of God's holy Word; and what seldom heard-of crimes in former ages, Are not the familiar minions and darlings of these Times!
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yea raigne in this Land: for it may be truly said of it, as the Poet in his Epigramme vnto Caesar concerning his Theater: Quicquid fama canit, donat arena tibi.
yea Reign in this Land: for it may be truly said of it, as the Poet in his Epigram unto Caesar Concerning his Theater: Quicquid fama canit, donat arena tibi.
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 Nation, a people laden with iniquitie:
Thus ungodliness is become an Epidemical disease: like a Contagious leprosy it hath infected and run over the Whole Body of this Land; and no part more then this city: in so much that it may truly be said of us as the Prophet of the Iewes, We Are a sinful nation, a people laden with iniquity:
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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;
And which does consummate our iniquity, though we Are so desperately sick of sin that we lie even At the door of death, and there be scarce so much as a Threshold between us and Eternal destruction;
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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.
so much as to lay his finger upon those his cankered sores of since, which suffered to run on their course, will uncurably corrupt, and irrecoverably cast away the Whole man both body and soul.
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Sinne, especially that which ordinarily thrusteth it selfe into the seruice of any calling, and like the siluer Shrines of Diana, bringeth in any emolument, or reuenew, must haue a Protection, must not bee touched.
Sin, especially that which ordinarily thrusts it self into the service of any calling, and like the silver Shrines of Diana, brings in any emolument, or revenue, must have a Protection, must not be touched.
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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.
The corrupt courses of those which appertain to Courts of justice, the sacrilegious practice of Church-robbers, fraudulent and unconscionable dealing in private commerce; these and the rest of your bosom and best Beloved Sins prove but unplausible, but harsh Themes for a Preachers invective.
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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:
for deal we ingeniously & faithfully in reproving the corruptions of the time? do we lay open your Beloved Sins unto the life? our labours Are entertained with laughter, and our Fidis requited with a world of neglect and injury. are not these the fruits that call this our land their mother soil? I would to God they did not:
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for like those whom Moses sent to spie out the land of Canaan, I haue cut downe but 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.
for like those whom Moses sent to spy out the land of Canaan, I have Cut down but a Branch, with a Cluster of the Grapes that grow in this our Eschol, and have brought with me but a Sample of that cursed fruit this land in great plenty affords.
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The time was (O that we had the grace seriously to consider it) the time was, when we were without Christ, and were aliens from the Commonwealth of Israel, and were Strangers from the Couenants of Promise, and had no hope,
The time was (Oh that we had the grace seriously to Consider it) the time was, when we were without christ, and were aliens from the Commonwealth of Israel, and were Strangers from the Covenants of Promise, and had no hope,
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 now, through the Mercy of the Almighty, we who were once a Far off, Are made near by the Blood of christ, that so we might be no more Strangers and Foreigners,
but Citizens with the Saints, and of the Householde of God. Againe, whereas other Nations doe ride euen vp vnto their horsebridles in blood, haue their Corne-fieldes depopulated, their Townes vnpeopled, their neerest kindred, and dearest acquaintance most cruelly butchered,
but Citizens with the Saints, and of the Household of God. Again, whereas other nations do ride even up unto their horsebridles in blood, have their Cornfields depopulated, their Towns unpeopled, their nearest 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:
and their Whole country exposed to the injury of Arms. we through the great goodness of God, fit every man under his own Vine in peace: The Lord of his mercy continue it long among us:
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;
whereas other nations suffer the famine of the Word, or At least have it served out unto them mingled with the Cockle and Darnel of Popish errors and traditions: we, God be thanked, have the Word most plentifully and purely preached among us;
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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.
yea such plenty of the word we enjoy, that like the Israelites, we Are crop sick, and loath that heavenly Manna, which our Forefathers in the time of Popery & persecution so much longed After.
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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:
and wasted with misery, hanging up their harps upon the trees, and translating the sorrows of their Souls into mournful ditties, and so ending their miserable lives:
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Our Garners on the contrary, haue beene full and plenteous with all manner of store: Our sheepe haue brought forth thousands, and ten thousands in our streetes:
Our Garners on the contrary, have been full and plenteous with all manner of store: Our sheep have brought forth thousands, and ten thousands in our streets:
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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,
then ours: the least of all which should for ever bind every one by Way of thankfulness to consecrate himself both soul and body unto the service of his so benign and bountiful a God, in all holy Obedience,
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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,
and newness of life, to bring forth good fruits, the fruits of holiness and sanctification: But alas, we Are so Far from bringing forth this good fruit, that on the contrary, we Are barren in all Goodness, and only fruitful in the damnable works of darkness, sucking in sin,
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as fishes doe water; like swift Dromedaries, running with full speed into all vngodlinesse, 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.
as Fish do water; like swift Dromedaries, running with full speed into all ungodliness, making it a pastime to do wickedly: neue• so much as once dreaming of that dreadful day of account, that great and terrible Assizes of the Lord, wherein he will execute his wrath and vengeance upon the children of disobedience. Oh my Beloved, let us take heed we be not deceived.
This is the will of God, saith the Apostle, euen your sanctification: 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:
This is the will of God, Says the Apostle, even your sanctification: now the will and pleasure of God is not barely propounded unto man as a thing arbitrary, or of no great consequence, whither performed or not:
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for as with bountifull promises, so with feareful penalties, it is in sacred Scripture frequently pressed, the Lord as he hath a Gerizim, for blessing, so he hath an Eball for cursing.
for as with bountiful promises, so with fearful penalties, it is in sacred Scripture frequently pressed, the Lord as he hath a Gerizim, 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:
As he will most graciously and liberally recompense all such as work righteousness, with an Immarcessible crown of glory: so he will most severely and terribly reward all workers of iniquity with an unmerciful weight of misery. They which like good trees bring forth good fruit in due season, their leaf shall not wither, Says the Psalmist, they shall flourish for ever:
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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:
But they which do not bring forth good fruit, shall be like the chaff which the wind Scattereth away from the face of the earth, they shall perish for ever:
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and cast into the fire, which is the third generall Part obserueable in this sacred Writ, the penaltie attending delinquents, such as performe not what God in this Writ requireth.
and cast into the fire, which is the third general Part observable in this sacred Writ, the penalty attending delinquents, such as perform not what God in this Writ requires.
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The Penaltie is heere expressed, 1. as 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.
The Penalty is Here expressed, 1. as intended, Now is the Axe laid unto the root of the trees, 2. As inflicted, Every tree not bringing forth good fruit, is hewn down, and cast into the fire.
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though our sinnes be so numerous and haynous, that like vnto that of Cains, they doe euen call and crie vnto God for present vengeance: though our iniquities be so enormous,
though our Sins be so numerous and heinous, that like unto that of Cains, they do even call and cry unto God for present vengeance: though our iniquities be so enormous,
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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:
and grown to so great a height, that they reach up unto Heaven, and even pull God out of his Mercy-Seate, to enter into Judgement with us, to empty out the full Vials of his wrath upon us to our present fearful confusion:
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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.
and serveth it upon him, happily to his irrecoverable undoing, not so much as once fore-acquainting him with his Resolution, that so he might in time think upon Some honest course for prevention.
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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, but had rather hee should turne from his wickednesse, & bring forth fruit worthy of repentance, and so liue for euer:
No, my Beloved, though men ways Are full of cruelty, yet God's ways Are full of mercy: He would have all the world to know, that he is not delighted in the death of a sinner, but had rather he should turn from his wickedness, & bring forth fruit worthy of Repentance, and so live for ever:
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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,
so almighty God First in mercy proclaims his wrath & Indignation, before in justice he proceed to Execution. First, he is pleased to foretell us that for our transgressions,
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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,
that so we being forewarned of that fearful evil which from God is like to befall us for our falling away from God, we might in time make our peace with him,
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:
For the more effectual performance whereof, that we may the more carefully and speedily address our selves, proceed we according to our propounded method, to take Some punctual notice of the fearfulness of his fury displayed in the particulars of the penalty. Now is the Axe laid unto the root of the trees:
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.
Such is the penalty Here intended, and is pronounced, as inflicted, Every tree not bringing forth good fruit, is hewn down, and to make it more fearful, is cast into the fire.
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In like manner Almighty God hath his Pruning knife, and his Axe: Hauing planted his Ground with Trees, and not finding them fruitfull according to his expectation,
In like manner Almighty God hath his Pruning knife, and his Axe: Having planted his Ground with Trees, and not finding them fruitful according to his expectation,
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like an expert and carefull Gardiner with his pruning knife hee shreddeth and pareth off the luxuriant branches, and vseth all such meanes for their fructification, as in his heauenly wisdome he apprehendeth most prevalem and effectuall.
like an expert and careful Gardener with his pruning knife he shreddeth and pareth off the luxuriant branches, and uses all such means for their fructification, as in his heavenly Wisdom he apprehendeth most prevalem and effectual.
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Thus for many a yeare with much patiēce expecting their improuement, at length the season of fructifying being come, wherein hee resolued to put a period to his patient expectation, he walketh towards his Plantation with an Axe in his hand, resolued if after his so great care and cost he finde any Trees that doe not bring forth good fruit, to cut them vp by the roots and cast them by for the Fire.
Thus for many a year with much patience expecting their improvement, At length the season of fructifying being come, wherein he resolved to put a Period to his patient expectation, he walks towards his Plantation with an Axe in his hand, resolved if After his so great care and cost he find any Trees that do not bring forth good fruit, to Cut them up by the roots and cast them by for the Fire.
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This Axe laid vnto the root of the Trees doth signifie nothing else but the vengeance of God which hangeth ouer our heads ready to fall suddenly vpon vs to our fearefull confusion.
This Axe laid unto the root of the Trees does signify nothing Else but the vengeance of God which hangs over our Heads ready to fallen suddenly upon us to our fearful confusion.
My beloued, doth not the cloudy and heauy countenance of these Times promise and presage as much? Certainly take we a true Inuentory of our generall Apostacie from all godlines and pietie, we cannot looke for lesse. I but the Lord is mercifull and Gracious, slow to anger and abundant in Goodnesse and truth, reseruing mercy for thousands.
My Beloved, does not the cloudy and heavy countenance of these Times promise and presage as much? Certainly take we a true Inventory of our general Apostasy from all godliness and piety, we cannot look for less. I but the Lord is merciful and Gracious, slow to anger and abundant in goodness and truth, reserving mercy for thousands.
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True my beloued, and haue we found him lesse? Doe not all those gentle and more fauourable courses he hath taken for reclaiming vs from our sinnefull courses speake as much? May not the Lord iustly expostulate and reason the case with vs,
True my Beloved, and have we found him less? Do not all those gentle and more favourable courses he hath taken for reclaiming us from our sinful courses speak as much? May not the Lord justly expostulate and reason the case with us,
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as he did with his beloued Ʋineyard. He hath Planted vs in a most pleasant & fruitfull soyle: he hath encircled & hedged vs round about with his louing mercies: & what could he haue added more vnto that which he hath already done? How oft, how long hath he labored for our conuersion by the preaching of his Word:
as he did with his Beloved Ʋineyard. He hath Planted us in a most pleasant & fruitful soil: he hath encircled & hedged us round about with his loving Mercies: & what could he have added more unto that which he hath already done? How oft, how long hath he laboured for our conversion by the preaching of his Word:
Sermon vpō Sermon, with extraordinary earnestnes and importunity knocking at the doores of our harts, that hearing him we might open vnto him, and he enter in vnto vs: He I say, who onely is able to create in vs cleane hearts, and make vs fruitfull in all holinesse.
Sermon upon Sermon, with extraordinary earnestness and importunity knocking At the doors of our hearts, that hearing him we might open unto him, and he enter in unto us: He I say, who only is able to create in us clean hearts, and make us fruitful in all holiness.
And to make his Word the more powerfull for our conuersion, how often hath he actuated it by many temporall afflictions, which hee hath inflicted vpon vs:
And to make his Word the more powerful for our conversion, how often hath he actuated it by many temporal afflictions, which he hath inflicted upon us:
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sometimes suffering the high-priz'd treasure of our reputation to be rifled by wretched Shimeyes. But alas, what hath all this pruning preuailed? What good work haue these and the like afflictions wrought vpon vs!
sometime suffering the high-prized treasure of our reputation to be rifled by wretched shimeyes. But alas, what hath all this pruning prevailed? What good work have these and the like afflictions wrought upon us!
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Happily for the present they haue a little humbled vs, and wrung out of vs a repentant teare, with a protestation of new obedience, of bringing forth better fruit for the time to come then formerly we had done:
Happily for the present they have a little humbled us, and wrung out of us a repentant tear, with a protestation of new Obedience, of bringing forth better fruit for the time to come then formerly we had done:
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our grapes are grapes of gall, our clusters be bitter, our wine is poyson of dragons, and the cruell gall of Aspes. My beloued, will God, thinke we, suffer himselfe to be thus deluded from time to time? Are we sure he will alwayes looke vpon vs with a fauourable aspect,
our grapes Are grapes of Gall, our clusters be bitter, our wine is poison of dragons, and the cruel Gall of Asps. My Beloved, will God, think we, suffer himself to be thus deluded from time to time? are we sure he will always look upon us with a favourable aspect,
but wee will stil frequent our old sinfull haunts, drawing iniquitie with cartropes, and sinne with the cords of vanity, he will lay aside all lenitie, & deale with vs more roughly and seuerely.
but we will still frequent our old sinful haunts, drawing iniquity with Cartropes, and sin with the cords of vanity, he will lay aside all lenity, & deal with us more roughly and severely.
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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 good fruit, NONLATINALPHABET, is hewen downe.
no, he hath given him a straight charge, a strict commission, if he find any tree, any man that brings not forth good fruit, to hew him down even At the very root: that is, by death to root him out of the land of the living, which is the First particular penalty, the Excision. Every tree not bringing forth good fruit,, is hewn down.
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Doe but consider, I beseech you the fearefulnesse of this penaltie. True. — Ae qua lege necessitas, Sortitur insigneis & imos: Omne capax mouet vrna nomen.
Do but Consider, I beseech you the fearfulness of this penalty. True. — A qua lege Necessity, Sortitur insigneis & imos: Omne capax Movet Urna Nome.
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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.
and Therefore it is not Here said, that he which brings not forth good fruit, shall die; but shall be hewn down; to signify the fearfulness of that death which shall befall him.
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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,
The godly man, he that brings forth good fruit, shall 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 Christ blood, whereby he is reconciled unto 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, the birthday of eternity. And therefore laetus lethū 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 crownd with glory & happinesse in the highest heauens.
& sealed up unto the day of redemption: so that the misery of death is unto him the death of all misery, and his last end the beginning, the birthday of eternity. And Therefore Laetus lethū excipit, come Death when it will come, it is truly & heartily welcome, & finds him ready & willing with much unfeigned joy to entertain the stroke which shall separate his soul & body, that so being freed from the prison of his body, he may enter into his Masters joy, & be crowned with glory & happiness in the highest heavens.
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In regard wherof, whē 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,
In regard whereof, when by Death he is taken out of this life, he cannot be said to be hewn down, but rather transplanted into a more fruitful soil. On the other side, the ungodly man, that brings not forth good fruit, but is barren in all Goodness,
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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:
for being besotted with the pleasures of sin, and having his affections fast glued to the things of this world, when Death arresteth his Body, his Soul will depart out of it like sawdust grated out of the belly of an hard Oak, with much labour and striving:
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and thus in the anguish and bitternesse of his Soule he shalbe broken 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.
and thus in the anguish and bitterness of his Soul he shall broken like a tree: the Axe of Death shall cleave & rend his soul and body asunder with all violence and terror, he shall be hewn down, Says my Text.
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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 NONLATINALPHABET, the beginning of sorrowes, the forerunner of more fearefull torments.
general, of Soul and body At the general resurrection. So that this fearful hewing down is but as the Prologue to a more tragical & fearful Scene: it is but, the beginning of sorrows, the forerunner of more fearful torments.
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after that NONLATINALPHABET, hee is thus hewen downe, it followeth in the next place, NONLATINALPHABET, bee is cast into the fire, hee is throwen headlong into the flames of Hell.
After that, he is thus hewn down, it follows in the next place,, bee is cast into the fire, he is thrown headlong into the flames of Hell.
And this second penaltie, his exastion, is 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,
And this second penalty, his exastion, is indeed principally that which Causes his dissolution to be so comfortless & full of terror. For when the hand of God lies heavy upon him to hew him down by death, it is not the separation of his soul & body that does so much trouble him,
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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 af•er his dissolution. And no maruell,
nor the leaving his Beloved world that does so much afflict him, no, nor the cruel gnawings of his guilty conscience that do so wrack & torture him, otherwise then joined with the present apprehension of being cast into this fire, which he then Foreseeth will most Certainly befall him af•er his dissolution. And no marvel,
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as one who saw no farther then the twilight of Nature would giue him leane, may more truel• be auerred of this second penalty, that it is NONLATINALPHABET, the most terrible of terribles. As Zeuxis that excellēt painter desiring to draw Junocs picture exactly, viewed al the Agrigentine Virgins with a curious eye, pickt out fiue of the choycest Pieces Nature did afford amongst them, out of which,
as one who saw no farther then the twilight of Nature would give him lean, may more truel• be averred of this second penalty, that it is, the most terrible of terribles. As Zeuxis that excellent painter desiring to draw Junocs picture exactly, viewed all the Agrigentine Virgins with a curious eye, picked out fiue of the Choicest Pieces Nature did afford among them, out of which,
for the composition of her picture, he abstracted and expressed with his pencill what he apprehended more accurate and excellent, either for proportion or beauty: So the liueliest resemblance can be framed of this fearfull penalty, is by presenting vnto our fantasie all the torments that euer seized vpon the sons of Adam in this vally of misery; and out of them to make choice of such as are most exquisite, acrimonious, and intolerable, and out of these,
for the composition of her picture, he abstracted and expressed with his pencil what he apprehended more accurate and excellent, either for proportion or beauty: So the Liveliest resemblance can be framed of this fearful penalty, is by presenting unto our fantasy all the torments that ever seized upon the Sons of Adam in this valley of misery; and out of them to make choice of such as Are most exquisite, acrimonious, and intolerable, and out of these,
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if it were possible to extract a Quintessence, and to inflict this quintessence of tormēt vpon one man: and yet when we haue done all this, this all is as nothing: we sha•l haue framed but a dull, a weake Idea of this penalty. For the Eie hath not seen, the Eare heard,
if it were possible to extract a Quintessence, and to inflict this quintessence of torment upon one man: and yet when we have done all this, this all is as nothing: we sha•l have framed but a dull, a weak Idea of this penalty. For the Eye hath not seen, the Ear herd,
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nor hath it entred into the Heart of Man, as what ioyes God hath prepar'd for those that loue him, so what sorrowes he hath laid vp for those that leaue him. And therfore as the Painter presenting the sorrow of the father of Iphigenia, when she was to be sacrificed, drew him with his face couered, as confessing his Art insufficient to expresse in his visage a griefe of that degree:
nor hath it entered into the Heart of Man, as what Joys God hath prepared for those that love him, so what sorrows he hath laid up for those that leave him. And Therefore as the Painter presenting the sorrow of the father of Iphigenia, when she was to be sacrificed, drew him with his face covered, as confessing his Art insufficient to express in his visage a grief of that degree:
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so being at this time, according to my propounded Method, to present so terrible & fearfull a penaltie, as to be cast into hell fire, my best course, I cōfesse, were to cast ouer it the vaile of silence, as being best cōscious of my own insufficiency,
so being At this time, according to my propounded Method, to present so terrible & fearful a penalty, as to be cast into hell fire, my best course, I confess, were to cast over it the veil of silence, as being best conscious of my own insufficiency,
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for a task of such transcendēcy. Yet vnwilling my particular weaknes should frustrate the generall expectation of so Honourable an Audience: And fearing my silence in a point of such importance may occasion some to sleight their owne ruine and neglect their speedy reformation: For such is naturally our slauish disposition that (notwithstanding all the grac•ous and glorious promises of the Gospell) vnlesse the terrors of the Law be punctually propounded vnto the vnderstanding, and so reflect and beate vpon the Conscience, wee walke without either feare or wit in the wayes of vngod•inesse,
for a task of such transcendency. Yet unwilling my particular weakness should frustrate the general expectation of so Honourable an Audience: And fearing my silence in a point of such importance may occasion Some to sleight their own ruin and neglect their speedy Reformation: For such is naturally our slavish disposition that (notwithstanding all the grac•ous and glorious promises of the Gospel) unless the terrors of the Law be punctually propounded unto the understanding, and so reflect and beat upon the Conscience, we walk without either Fear or wit in the ways of vngod•inesse,
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and as if wee had taken a liberall Dosis of Opium, are cast into a Spirituall Lethargie, and fall into Hell before we so much as dreame of Damnation. Therefore a word or two more particularly for the description of the fearefulnesse of this particular penaltie: For I intend not,
and as if we had taken a liberal Dosis of Opium, Are cast into a Spiritual Lethargy, and fallen into Hell before we so much as dream of Damnation. Therefore a word or two more particularly for the description of the fearfulness of this particular penalty: For I intend not,
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though the case might iustly require it, to entertaine you with a particular discourse of the seuerall punishments, wherein all the powers and parts of each damned Wretch to his greater terror shall haue their share;
though the case might justly require it, to entertain you with a particular discourse of the several punishments, wherein all the Powers and parts of each damned Wretch to his greater terror shall have their share;
as those Positiue of intollerable cold, the Worme that neuer dyeth, palpable darkenesse, the horrid aspect of the Deuils, and infinite moe, the least of all which is most horrible, too heauie for Nature to sustaine in her greatest strength.
as those Positive of intolerable cold, the Worm that never Dies, palpable darkness, the horrid aspect of the Devils, and infinite more, the least of all which is most horrible, too heavy for Nature to sustain in her greatest strength.
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a penaltie by all Diuines both antique and neotericke determined to be more terrible and fearefull, then all the Positiue miseries Hell, yea tenne thousand Hells can affoord.
a penalty by all Divines both antique and Neotericke determined to be more terrible and fearful, then all the Positive misery's Hell, yea tenne thousand Hells can afford.
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I would gladly draw towards a conclusion, and therefore must desire so much fauour as that I may confine my selfe vnto this in my Text, as being most frequent in the Scripture,
I would gladly draw towards a conclusion, and Therefore must desire so much favour as that I may confine my self unto this in my Text, as being most frequent in the Scripture,
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I shall in it giue you, as it were the length of Hercules foot, and so leaue you to guesse at the full pourtaiture of his whole body. The Tree which bringeth not forth good fruit shall be hewen downe and cast into the fire.
I shall in it give you, as it were the length of Hercules foot, and so leave you to guess At the full pourtaiture of his Whole body. The Tree which brings not forth good fruit shall be hewn down and cast into the fire.
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Many are the torments which cruell Tyrants the Deuils Engineers haue framed in the forge of their hellish inuention to make poore Nature suffer: But of all;
Many Are the torments which cruel Tyrants the Devils Engineers have framed in the forge of their hellish invention to make poor Nature suffer: But of all;
so infinite are the degrees whereby this Hell fire surpasseth our Hearth fire, that the most expert Mathematician is vnable to take their true distance. Nebuchadnezzars Furnace,
so infinite Are the Degrees whereby this Hell fire Surpasses our Hearth fire, that the most expert Mathematician is unable to take their true distance. Nebuchadnezar's Furnace,
though heated seauen times more then ordinary, yet it compared with the extreme heate and feruour of this Fire is but as the Chill-warmth of the Sunne in an extreme cold Winters day, or as the meere picture of Fire vnto the Fire which is Pictured: this Fire burneth in such extremitie, that in it the least moment of Paine will swallow vp whole Ages of forepast pleasures.
though heated seauen times more then ordinary, yet it compared with the extreme heat and fervour of this Fire is but as the Chill-warmth of the Sun in an extreme cold Winter's day, or as the mere picture of Fire unto the Fire which is Pictured: this Fire burns in such extremity, that in it the least moment of Pain will swallow up Whole Ages of forepast pleasures.
this terrible Fire burneth not a finger onely, or a hand, or a foot, but the whole body, yea, the whole man both body and soule. For as both like Simeon and Leui haue beene brethren in the euill of Sinne: So both shall be brethren in the euil of suffering, both shal be tormented in this Flame, be cast into this Fire.
this terrible Fire burns not a finger only, or a hand, or a foot, but the Whole body, yea, the Whole man both body and soul. For as both like Simeon and Levi have been brothers in the evil of Sin: So both shall be brothers in the evil of suffering, both shall be tormented in this Flame, be cast into this Fire.
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Though the whole man be extremely & terribly tortured, yet it were some comfort if this acrimonious Penalty might haue either some ende or some ease. In Corporall griefs it is an experimentall Maxime, & ministreth some comfort vnto the sick Patient, a Disease the sharper the shorter: the more violent, the lesse permanent. It is impossible (saith Seneca ) for a man to be in great paine and a great while in paine: for either it wil suddenly leaue Him,
Though the Whole man be extremely & terribly tortured, yet it were Some Comfort if this acrimonious Penalty might have either Some end or Some ease. In Corporal griefs it is an experimental Maxim, & Ministereth Some Comfort unto the sick Patient, a Disease the sharper the shorter: the more violent, the less permanent. It is impossible (Says Senecca) for a man to be in great pain and a great while in pain: for either it will suddenly leave Him,
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Againe a violent and virulent Disease though it be a long time ere a man can wholly shake it off and bid it farewell, sometime not till his last of time, (Diseases commonly comming on Horsebacke, but going away on foote ) yet it is no small comfort vnto the sicke Patient that it commeth but by fitts: it doth not keep a continuall Terme in his body but hath sometimes its recesses and Vacations: it doth not alwayes sit in commission; sometimes it hath an intermission, and leaueth Man to himselfe to recollect his scattered spirits,
Again a violent and virulent Disease though it be a long time ere a man can wholly shake it off and bid it farewell, sometime not till his last of time, (Diseases commonly coming on Horseback, but going away on foot) yet it is no small Comfort unto the sick Patient that it comes but by fitts: it does not keep a continual Term in his body but hath sometime its Recesses and Vacations: it does not always fit in commission; sometime it hath an intermission, and Leaveth Man to himself to recollect his scattered spirits,
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Howsoeuer at length that Catholike Esculapius Doctor Death will one day visit the perplexed Patient, and giue him a dyet drink that will vndoubtedly cure him of all his griefes. Thus, I say,
Howsoever At length that Catholic Esculapius Doctor Death will one day visit the perplexed Patient, and give him a diet drink that will undoubtedly cure him of all his griefs. Thus, I say,
though a man bee infested with a disease that doth extremely plague and torture him, yet he hath these comfortable hopes and helpes to sustaine him in it:
though a man be infested with a disease that does extremely plague and torture him, yet he hath these comfortable hope's and helps to sustain him in it:
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or if it continue any time with him, it will in processe of time, through extremity of pain, produce a stupefaction, or admit of some friendly intermission, or at least of some gentle remission, to make it the more supportable:
or if it continue any time with him, it will in process of time, through extremity of pain, produce a stupefaction, or admit of Some friendly intermission, or At least of Some gentle remission, to make it the more supportable:
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howsoeuer, the Patient and his paine must one day part, and then there is an end of all his sorrowes. But alas, it is not so here, he that is cast into this fire, is not capable of the least of all these comforts:
howsoever, the Patient and his pain must one day part, and then there is an end of all his sorrows. But alas, it is not so Here, he that is cast into this fire, is not capable of the least of all these comforts:
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for the extremity of his paine is perpetuall, his torments are both endles & easeles. It was indeed the opinion of Origen and his Disciples, that all the damned, yea,
for the extremity of his pain is perpetual, his torments Are both endless & easeles. It was indeed the opinion of Origen and his Disciples, that all the damned, yea,
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as contradicting both reason, and plaine text of Scripture. Reason requireth a correspondēcy between the reward of righteousnes, and the wages of iniquitie:
as contradicting both reason, and plain text of Scripture. Reason requires a correspondency between the reward of righteousness, and the wages of iniquity:
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that as he which like a good tree bringeth forth good fruit, shall be remoued from earth to heauen, there to inherite euerlasting felicitie: so hee which like a bad tree, doth not bring forth good fruit, should be cut downe from off the face of the earth,
that as he which like a good tree brings forth good fruit, shall be removed from earth to heaven, there to inherit everlasting felicity: so he which like a bad tree, does not bring forth good fruit, should be Cut down from off the face of the earth,
for it is fire euerlasting and vnquenchable: and whosoeuer is cast into it, like Moses bush, shal be burned, but neuer consumed: he shall there continue eternally both body & soule in vnspeakable misery.
for it is fire everlasting and unquenchable: and whosoever is cast into it, like Moses bush, shall be burned, but never consumed: he shall there continue eternally both body & soul in unspeakable misery.
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It is no smal content vnto one that is afflicted with a violent burning Feuer, that he can turne and tumble himselfe too and fro in his bed in a vaine hope of ease:
It is no small content unto one that is afflicted with a violent burning Fever, that he can turn and tumble himself too and from in his Bed in a vain hope of ease:
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And whereas in Miserie it is accounted some Comfort to haue Companie: Hee that is cast into this Fire, shall indeed haue Companie, but such as (like Iobs friends) will proue vnto him but miserable comforters: their company shall be so little for his consolation,
And whereas in Misery it is accounted Some Comfort to have Company: He that is cast into this Fire, shall indeed have Company, but such as (like Jobs Friends) will prove unto him but miserable Comforters: their company shall be so little for his consolation,
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For (not to speake of the horrid aspect of his Tormentors, and the fearfull howlings of the Tormented) hee shall then see those in hell with him, of whose damnation himselfe was the procuring cause:
For (not to speak of the horrid aspect of his Tormentors, and the fearful howlings of the Tormented) he shall then see those in hell with him, of whose damnation himself was the procuring cause:
for as Hee, who by his godly counsell, and religious conuersation hath bin an instrument, to conuert others vnto God, shall shine as the starres in the firmament, haue a peculiar reward of glory aboue others:
for as He, who by his godly counsel, and religious Conversation hath been an Instrument, to convert Others unto God, shall shine as the Stars in the firmament, have a peculiar reward of glory above Others:
so Hee who by his wicked and lewd conuersation hath occasioned the fal of others, shal for it, besides his more generall paines, haue some more speciall torment inflicted vpon him:
so He who by his wicked and lewd Conversation hath occasioned the fall of Others, shall for it, beside his more general pains, have Some more special torment inflicted upon him:
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And hence it was (as Diuines haue obserued) that Diues being in Hell fire, requested Abraham to dispatch Lazarus to his Fathers house, to premonish his Brethren, that they might not come into that place of Torment:
And hence it was (as Divines have observed) that Diues being in Hell fire, requested Abraham to dispatch Lazarus to his Father's house, to premonish his Brothers, that they might not come into that place of Torment:
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Hee 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.
He shall desire ease, but be so Far from the least hope of obtaining it, that whither the present pain he sustaineth in such extremity, by virtue of this fire, or the present Thought of the perpetuity thereof be his greatest affliction, it is hard to determine.
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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 nature, how can it burne the Body;
for First, it being a Position in Philosophy, That the Agent is more Noble then the Patient, how can this Fire which is generally held Corporeal, afflict the Soul which is Spiritual? Again, this Fire being of a devouring nature, how can it burn 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 NONLATINALPHABET: as Simonides in another case:
and not At length consume and reduce it to nothing, the body being naturally as combustible as Chaff? Here indeed is Saint Paul's: as Simonides in Another case:
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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. The wicked, saith hee, sinne but for a time,
But it may be replied, That to Punish Man eternally, who sinned but temporally, may argue God of Injustice, and Cruelty. Saint Gregory does excellently well demonstrate the Equity of this Penalty. The wicked, Says he, sin but for a time,
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 doe I stand disputing vpon the equity of this penalty? as if it were a fit thing to cal God to an account for his Iudgements
Beside, Man in sinning offends an Infinite Majesty, and Therefore in all equity deserves an infinite misery, to be afflicted with endless torments. But why do I stand disputing upon the equity of this penalty? as if it were a fit thing to call God to an account for his Judgments
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.
he shall be cast into Hell fire, there to be tormented extremely, to be extremely tormented totally, to be extremely and totally tormented eternally. O what an eating torment is but the aching of a Tooth? What a sharp and piercing pain to hold but a finger in the fire: but to be all on fire of Hell? to have no part free? for the Whole man to be nothing Else but a torment in extremity, and so to continue without the least hope of ease world without end? We cannot but apprehend and confess an intolerable an unexpressible penalty.
But to what purpose doe I labour to set forth the fearfulnesse of this penalty? When we speak of these things, doe we not participate of Cassandraes blessing? Though wee speake the truth and nothing but the truth,
But to what purpose do I labour to Set forth the fearfulness of this penalty? When we speak of these things, do we not participate of Cassandraes blessing? Though we speak the truth and nothing but the truth,
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yet as the Prophet complaineth, Who will beleeue our report? 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,
yet as the Prophet Complaineth, Who will believe our report? Or At least who will be reformed by it? If we consult with the extraordinary sinnefulnesse of this age wherein we live, the horrible security 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 Scarcrow to keepe man in awe and order,
and those outrageous and unheard of villainies every where practised and perpetrated even in the eye of the Sun's, it will plainly appear that the greatest part of mankind take Hell fire to be but Inane terriculamentum, a silly Scarecrow to keep man in awe and order,
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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.
Certainly, My Beloved, were our belief in this point as found and our Meditation thereon as Serious as our living is sinful; Oh, what a holy and blessed change would it work both in our Consciences and Conversation.
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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 & split him in twaine euery moment.
and presented with a banquet of the Choicest rarities, and to wrap up the Whole History in a word, liberally furnished with whatsoever his heart could desire for the accomplishment of his conceited happiness, yet when bestowing his eyes about him he espied a glittering Sword hanging over his head in a Horse hair ready to cleave & split him in twaine every moment.
Which as the former, was done at the commād of Dionysius to let him see his e•rour, that he beheld his happinesse in a false Glasse. The iust 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 del•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 i•finitly delighted in following the lusts of our owne hearts, and repute it the onely happines that can befall vs freely to disport our selues in all licenciousnesse: Yet if wee did but deliberately weigh our owne case,
Which as the former, was done At the command of Dionysius to let him see his e•rour, that he beheld his happiness in a false Glass. The just Fear of his imminent danger did so captivate his freer jollity, that he then began extremely to loath what before he did so entirely love: his delicate juncates were unto him but as unsavoury viands, and his del•ghtfull objects but as music in a time of mourning: he then had rather part with his happiness upon even terms, then purchase it At so deer a price. In like manner though naturally we Are i•finitly delighted in following the Lustiest of our own hearts, and repute it the only happiness that can befall us freely to disport our selves in all licentiousness: Yet if we did but deliberately weigh our own case,
as indeed it neerely concerneth vs so to doe, Laying the pleasures of sinne which can last but for a little season in one Scale, and the Penaltie for sin which will hold out to eternity in the other; if wee did but seriously consider that the wrath of God is reuealed from Heauen against all vngodlinesse and vnrighteousnes of men, as the Apostle speaketh:
as indeed it nearly concerns us so to do, Laying the pleasures of sin which can last but for a little season in one Scale, and the Penalty for since which will hold out to eternity in the other; if we did but seriously Consider that the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, as the Apostle speaks:
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that the Lord hath whet his Sword, and bent his Bow, and hath made his instruments ready to wound the hayrie Scalpe of him that goeth on in his wickednesse, as the Prophet Dauid speaketh.
that the Lord hath whet his Sword, and bent his Bow, and hath made his Instruments ready to wound the hairy Scalp of him that Goes on in his wickedness, as the Prophet David speaks.
That the axe of his wrath is already laid vnto the roote of the Trees, and that hee is resolutely determined that those Trees, those Men which bring not forth good fruit shal be hewen downe and cast into the fire, into Hell Fire, there to be extremely and totally tormented eternally, it would beget in our hearts a mortall hatred euen of our bosome and best beloued corruptions,
That the axe of his wrath is already laid unto the root of the Trees, and that he is resolutely determined that those Trees, those Men which bring not forth good fruit shall be hewn down and cast into the fire, into Hell Fire, there to be extremely and totally tormented eternally, it would beget in our hearts a Mortal hatred even of our bosom and best Beloved corruptions,
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it would cause our countenance to be changed, our thoughts to trouble vs, the ioynts of our loines to be loosed, and our knees to smite one against the other:
it would cause our countenance to be changed, our thoughts to trouble us, the Joints of our loins to be loosed, and our knees to smite one against the other:
it would make vs with the Iailor to tremble and and fall before the Ministers of God, & say, Sirs what shall we doe to bee saued? Oh, it is a terrible and fearefull thing to fall into the hands of the liuing God.
it would make us with the Jailor to tremble and and fallen before the Ministers of God, & say, Sirs what shall we do to be saved? O, it is a terrible and fearful thing to fallen into the hands of the living God.
for that the Lord will render vengeance vnto the children of disobedience, and visit the iniquities of impudent and impenitent sinners with the intollerable eternall torments of hell fire, is a truth as cleare as that God is truth:
for that the Lord will render vengeance unto the children of disobedience, and visit the iniquities of impudent and impenitent Sinners with the intolerable Eternal torments of hell fire, is a truth as clear as that God is truth:
wee haue it deliuered from his own mouth, and recorded vnder his owne hand: his sacred Word endited by the Holy Ghost, hath most clearely reuealed it vnto vs;
we have it Delivered from his own Mouth, and recorded under his own hand: his sacred Word endited by the Holy Ghost, hath most clearly revealed it unto us;
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hath hee sayd, and shall he not doe it? and hath he spoken, and shall he not accomplish it? Certainly, Heauen and Earth shall sooner passe away, saith our Sauiour, then the least iot or title of the Law shall fall.
hath he said, and shall he not do it? and hath he spoken, and shall he not accomplish it? Certainly, Heaven and Earth shall sooner pass away, Says our Saviour, then the least jot or title of the Law shall fallen.
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And therefore the penaltie here threatned, shal most certainly be inflicted. Yea, to intimate the vndoubted certaintie thereof, it is not heere said in the future Tense, The tree which bringeth not forth good fruit, shall bee hewen downe and cast into the fire, but is hewen downe and cast into the fire:
And Therefore the penalty Here threatened, shall most Certainly be inflicted. Yea, to intimate the undoubted certainty thereof, it is not Here said in the future Tense, The tree which brings not forth good fruit, shall be hewn down and cast into the fire, but is hewn down and cast into the fire:
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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:
which shall be then effected, when the Son of man our Lord Iesus christ shall come in the Clouds in his Glory accompanied with all his holy Angels, to judge the quick and the dead:
then shall hee pronounce that dreadfull Sentence of condemnation, Discedite a me maledicti, Depart from me ye cursed into euerlasting fire, which is prepared for the Diuell and his Angels,
then shall he pronounce that dreadful Sentence of condemnation, Discedite a me Maledicti, Depart from me you cursed into everlasting fire, which is prepared for the devil and his Angels,
King Nebuchadnezzar, though a most puissant Prince, a great Tree, as the Scripture stiles him, strong and high vnto heauen, in whose boughes the Birds of the ayre did build their nests,
King Nebuchadnezzar, though a most puissant Prince, a great Tree, as the Scripture stile him, strong and high unto heaven, in whose boughs the Birds of the air did built their nests,
yet shall he perish for euer like his owne dung, saith Iob. Regum timendorum in proprios greges, Reges in ipsos imperium est Iouis, Clari Gygant eo triumpho, cuncta supercilio mouentis.
yet shall he perish for ever like his own dung, Says Job Regum timendorum in proprios greges, Reges in ipsos imperium est Jove, Clari Gygant eo Triumph, Everything supercilio mouentis.
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At his footstoole the mightiest Monarchs must lay downe their Crownes and make their appea•ance before his most dreadfull presence, submitting themselues to be censured and sentenced and suffer according to their demerits.
At his footstool the Mightiest Monarchs must lay down their Crowns and make their appea•ance before his most dreadful presence, submitting themselves to be censured and sentenced and suffer according to their demerits.
For as Hieronimus Guadalupensis vpon this Text obserueth, The more Potent a man is, if he doe not bring forth good fruite, the greater punishment he deserueth,
For as Jerome Guadalupensis upon this Text observeth, The more Potent a man is, if he do not bring forth good fruit, the greater punishment he deserves,
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because He is an Occasion vnto many of their not bringing forth good fruit: Men ordinarily suffering thēselues to be directed & lob-led by the exāple of their Superiors,
Because He is an Occasion unto many of their not bringing forth good fruit: Men ordinarily suffering themselves to be directed & lob-led by the Exampl of their Superiors,
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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.
though he plead both a canonizing and a confounding power, yet He also shall one day be brought before the Bar of God's justice, to be arraigned for all his Abominations, wherewith he hath infatuated and besotted both himself and God's Inheritance, and shall drink of the dregs of God's wrath cup, the promerited reward of his works.
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If his Holinesse cannot procure his owne immunitie from the paines of Purgatory, as for example, Pope Innocentius the third, who as Bellarmine writeth, is to continue there till Doomes day:
If his Holiness cannot procure his own immunity from the pains of Purgatory, as for Exampl, Pope Innocentius the third, who as Bellarmine Writeth, is to continue there till Dooms day:
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.
Now if these lofty Cedars of Lebanon, and sturdy Oaks of Basan cannot avoid the stroke of the Axe, but shall be hewn down and cast into the fire, what shall become of the lesser trees, the lower shrubs? Certainly, God will be impartial in his judiciary proceedings: his eye will spare none.
Indeed the Gibeonites could gull Captaine Ioshua with their old shooes, their mouldy crustes, and thred bare garments, and so saue themselues from his sword:
Indeed the Gibeonites could gull Captain Ioshua with their old shoes, their mouldy crusts, and thread bore garments, and so save themselves from his sword:
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then vana salus hominum, as saith the Psalmist, Mans helpe is all but in vaine. Though hand ioyne in hand, saith Salomon, the wicked shall not escape vnpunished:
then Vana salus hominum, as Says the Psalmist, men help is all but in vain. Though hand join in hand, Says Solomon, the wicked shall not escape unpunished:
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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. It is not the subtill pate of the deepest Politician can preuaile for any man.
It is not any men Potency can be his Protection: for the most powerful Monarch is but as a Potters vessel, Easily broken into shards and shivers with the least touch of God's iron rod. It is not the subtle pate of the Deepest Politician can prevail for any man.
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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 holin•sse and sanctification, shall be hewen downe, and cast into the fire.
So that without any personal exception, without any excusive allegation, without any particular ones evasion, Every tree, every man not bringing forth good fruit, the fruits of holin•sse and sanctification, shall be hewn down, and cast into the fire.
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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:
so if they do no hurt, though they never do any good; if they be honest harmless men, as they Are commonly styled, such as neither meddle nor make with Others:
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.
Alas, poor miserable wretches, how palpably, how grossly they deceive themselves, Ixion - like embracing a Cloud instead of Iuno: like Chameleons feeding upon the airy hope of that happiness they shall never find.
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 man in the Gospell dispoyled Lazarus of any thing whereof he was possessed:
And Here in my text, Every tree not bringing forth good fruit shall be hewn down, and cast into the fire. we do not read that the Rich man in the Gospel despoiled Lazarus of any thing whereof he was possessed:
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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,
and the Affirmative as well as the Negative under the Curse require exact Obedience. So that, He is no less liable unto 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.
then Qui facit omittenda, He which does things to be omitted. The last and great Assizes will Fully and plainly resolve this case, determine this point.
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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:
for, Then shall the Son of man say unto the Goats on the left hand, Depart from me ye cursed into everlasting Fire prepared for the Devils and his Angels: Here is the Curse. Hear we the Cause:
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.
Where we may see the bore omission of the good works of mercy the procuring cause of perpetual misery: ratifying the Position in my Text, that every Tree not bringing forth good fruit shall be hewn down and cast into the fire.
how fearefully shall it fare with those trees that do not onely not bring foorth good fruit, but also bring forth bad fruite? Si sola omissio aternoigne punitur, vitiosa actio quid meretur? If the bare omission and neglect of a pious office bee punishable with euerlasting fire:
how fearfully shall it fare with those trees that do not only not bring forth good fruit, but also bring forth bad fruit? Si sola omissio aternoigne punitur, vitiosa actio quid meretur? If the bore omission and neglect of a pious office be punishable with everlasting fire:
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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:
what does a vicious actium deserve? Si sterilitas condemnatur, continuata Impiety, foeda Delectatio, affectuosa peccati prosecutio quam dirè torquebitur? If sterility and Barrenness be condemned:
how direfully shall continued impietie, wallowing with delight in the stinking puddle of iniquitie, an affected prosecution of all vngodlinesse euen with greedinesse bee tortured and tormented? If those shall bee thrust into Hell that haue not relieued the poore and needy in their want and miserie;
how direfully shall continued impiety, wallowing with delight in the stinking puddle of iniquity, an affected prosecution of all ungodliness even with greediness be tortured and tormented? If those shall be thrust into Hell that have not relieved the poor and needy in their want and misery;
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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;
what shall be come of such as lay violent hands upon their Patrimony? If such as neglect the performance of Religious duties whither towards God or Man Are guilty of everlasting damnation;
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, how shall the Vines of Sodome and Gomorrha escape which bring foorth bad fruite, fruite bitter as Gall, Deadly as the poison of Dragons.
but live in the wilful breach of their Makers Laws? If such shall most Certainly be condemned as Are only barren in Goodness: what shall be come of those that Are also fruitful in the damnable works of darkness? If the Fig tree for not bringing forth good fruit must be cursed, how shall the Vines of Sodom and Gomorrha escape which bring forth bad fruit, fruit bitter as Gall, Deadly as the poison of Dragons.
O Consider this all yee that forget your God, that forget your owne good in being strangers from the life of God, least the Lord in his wrath hew you downe, and there bee none to deliuer you.
O Consider this all ye that forget your God, that forget your own good in being Strangers from the life of God, least the Lord in his wrath hew you down, and there be none to deliver you.
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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:
For if God spared not his blessed Angels, nor his Beloved Israel when they brought forth the cursed fruit of rebellion and disobedience: how shall he spare us that Are but dust and Ashes: Worms and not Men:
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fitter like an Auditour to sit at Gamaliels feete, then like a Doctor in Moses chaire. Yet seeing the Lord hath called mee to this place, and put his word into my mouth:
fitter like an Auditor to fit At Gamaliels feet, then like a Doctor in Moses chair. Yet seeing the Lord hath called me to this place, and put his word into my Mouth:
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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,
It may please God so to magnify his strength in my weakness, as to make the words which he hath taught me effectually powerful for the Reformation of your lives,
Shall euery tree not bringing forth good fruit bee hewen downe and cast into the fire? O lay this vnto heart with mee yee Chariots and horsemen of Israel, yee that are of the house of Aaron and the Tribe of Leui, my beloued fellow-labourers in the worke of the Ministerie. Let vs consider that the Lord hath committed vnto vs the dispensation of his Word, that most precious and immortall seede whereby Christ may be conceiued in vs,
Shall every tree not bringing forth good fruit be hewn down and cast into the fire? Oh lay this unto heart with me ye Chariots and horsemen of Israel, ye that Are of the house of Aaron and the Tribe of Levi, my Beloved Fellow-labourers in the work of the Ministry. Let us Consider that the Lord hath committed unto us the Dispensation of his Word, that most precious and immortal seed whereby christ may be conceived in us,
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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, & out of season, that we may become fruitfull in begetting children vnto Christ for the enlarging of his Kingdome.
so labour in the Word to be found faithful dispensers of the Word, feeding the flock of christ concredited to our charge with savoury food in season, & out of season, that we may become fruitful in begetting children unto christ for the enlarging of his Kingdom.
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.
Let us Remember that the Church is God's vineyard, the People his plants, and we the Ministers his hired Servants, to labour in his vineyard that it may yield forth fruit unto the Lord.
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 peop•e to entertaine the si•cere Profession of the Truth,
But above all, let us labour to put life into our labours, by bringing forth the fruit of good living, that so we may the better win our peop•e to entertain the si•cere Profession of the Truth,
and saue our owne Soules at the day of the Lord Jesus. For as Saint Bernard most sweetly, Sermo vivus & efficax Operis est, plurimum faciens suadibile quod dicitur, dum monstrat factibile quod suadetur:
and save our own Souls At the day of the Lord jesus. For as Saint Bernard most sweetly, Sermon Vivus & Effective Operis est, plurimum Faciens suadibile quod dicitur, dum Monstrat factibile quod suadetur:
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In the next place thinke vpon this yee People of this place, of this City, of this Land. Sure I am, there is no Nation vnder the Celestiall Poles, prof•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!
In the next place think upon this ye People of this place, of this city, of this Land. Sure I am, there is no nation under the Celestial Poles, prof•ssing the faith of christ over which the Lord hath placed so Learned, so Laborious, so Religious a Clergy as over This. Consider how in it ye Are blessed of God, that so ye may bless God when ye Consider of it: Bless God? but how!
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why, blesse him in Sacrificing vnto him the Calues of your lippes: 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, 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.
why, bless him in Sacrificing unto him the Calves of your lips: Bless him in consecrating unto him the short remnant and remainder of your lives: Bless him in a reverend estimation of his holy Ordinances: In a word, Bless him in your singular love unto those that Are over you in the Lord, that Are dispensers of his sacred Mysteres: lest ye be hewn down 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.
And do ye not so? I would to God I could pass by you Concerning these particulars, especially the latter, without apprehending any just cause for your general reprehension.
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that it is euen swo•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.
that it is even swo•ne up as high as Heaven, to the pulling down (as is justly to be feared) upon this Land, a sudden Babel of confusion, without Some speedy Reformation.
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.
for whose sakes, I am persuaded, the Lord hath been many ways gracious unto this Land, and suspended the infliction of his fearful Judgments which for our Sins we have long since justly deserved.
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.
But alas, all these some, these Galatians, these Zareptans Are but a small Sum, scarce to be called a number, in respect of those that Are contrarily affected.
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For as it was the sin of Ieroboam, 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,
For as it was the since of Jeroboam, with which he is branded unto posterity by the Spirit of God, that he made Priests of the lowest and Basest of the People: so it is a sin may be seen and read in great characters upon the foreheads of most in this Land, that they make Priests the lowest and Basest of People: the lowest, by depriving them of their allotted Maintenance; the Basest, by prosecuting them with all unreverence. Not to speak of the former, and therein of those violent, malevolent, unchristianlike courses wherein they Are very frequent,
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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,
and hang upon their sleeves like beggars for their Alms and voluntary contributions. How unreasonably do they load the prophets of the Lord with all the injuries & indignities their devilish malice can invent? The sacred title of our thrice honourable Function is but a term of disgrace in the mouths of these scoffing Ishmaels, whose malignant spleen is such, that they will not stick to strike At us with the sword of their virulent tongues,
But I doe the lesse maruell at it, when I call to mind the base vsage wherwith the Son of God, that High Priest for euer after the Order of Melchisedeck, our Lord and Sauiour Iesus Christ, was saluted in the dayes of the flesh:
But I do the less marvel At it, when I call to mind the base usage wherewith the Son of God, that High Priest for ever After the Order of Melchisedeck, our Lord and Saviour Iesus christ, was saluted in the days of the Flesh:
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,
Nay, they did not only not receive him, but did, as you may read At large in the History of his life, prosecute and persecute him with a world of indignities,
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 they have called the master of the house Beelzebub, how much more them of his household? Our Lord hath drunk unto us out of this bitter cup, and we must resolve to pledge him round. Oh thrice happy we,
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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,
But unhappy all those whose delight to grieve our spirits by their disrespective carriage and unconscionable courses, shall make us to be called Great in the Kingdom of heaven: yea, thrice unhappy and accursed,
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if they breake not off this their sinfulnesse by a more sanctified and conscionable course of life. We are indeed but weake Earthen vessels, as the Apostle stileth vs. We are sinfull men, men full of sinne,
if they break not off this their sinfulness by a more sanctified and conscionable course of life. We Are indeed but weak Earthen vessels, as the Apostle styleth us We Are sinful men, men full of sin,
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let him that is among you with out sinne cast the first stone at vs. Yet consider that we are your Spirituall fathers; that wee are the Angels of God, and Ambassadours for Christ. If we be your Fathers, where is our honour? What though Elisha be bald? shall the children of Bethel cal him Baldpate vnpunished? No, two Beares come out of the Forrest, and tare them in pieces.
let him that is among you with out sin cast the First stone At us Yet Consider that we Are your Spiritual Father's; that we Are the Angels of God, and ambassadors for christ. If we be your Father's, where is our honour? What though Elisha be bald? shall the children of Bethel call him Baldpate unpunished? No, two Bears come out of the Forest, and tear them in Pieces.
What though Noah be drunken? shall his sonne Ham mocke and deride him without a curse? No, Canaan is cursed, a seruant of seruants shall hee bee vnto his brethren.
What though Noah be drunken? shall his son Ham mock and deride him without a curse? No, Canaan is cursed, a servant of Servants shall he be unto his brothers.
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?
If we be Angels of God and ambassadors for christ, where is that homage and Reverence you owe unto us 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 himself, whatsoever indignity is offered unto his ambassadors? And will not Almighty God be sensible of that dishonour which is daily done unto his ambassadors?
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 have herd credibly related, how superciliously and contemptuously the Palsgraues Country hath looked upon their Clergy. In what case that Country now Stands, I suppose the Remotest Christian Region is not ignorant.
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Thus much I am sure of, that the contempt of the Messengers of God cost Ierusalem a desolation. God is so tender ouer his Prophets, that he will not haue them so much as toucht:
Thus much I am sure of, that the contempt of the Messengers of God cost Ierusalem a desolation. God is so tender over his prophets, that he will not have them so much as touched:
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So sensibly he is affected with the wrongs they sustaine, that hee taketh them as done to Himselfe. Do ye rob them of their Tythes? Ye haue robbed me, saith the Lord.
So sensibly he is affected with the wrongs they sustain, that he Takes them as done to Himself. Do you rob them of their Tithes? You have robbed me, Says the Lord.
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,
And will not the Lord revenge these wrongs? Yea, hath he not already in Some measure punished this land for them? Have not the Coals your Forefathers have stolen from God's altar, Set their nests on fire, brought a curse upon their substance, that it hath not thrived unto a third generation? yea,
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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,
Again, hath not the Lord taken unto himself many conscionable and painful Ministers, which according to the course of nature might have lived long, to have been worthy Instruments for your everlasting good, Because you have so undervalued them,
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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:
and Set so low an estimate upon them? But alas, my beloved, these Are but flea-bitings if compared to the removing of our Candlestick from among us:
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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.
if not for their own sakes, yet for their Masters sake, and for their works sake, considering how like Candles they consume and waste themselves away to Light you in the Way unto perpetual happiness.
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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,
Give unto them double honour, and Cut them not short of their due Reverence & maintenance, lest the Lord in his fury Cut you off from the state of mercy,
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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.
I have, I suppose, not a little exceeded your expectation, I am sure, my First intention in giving so much Way unto this last particulars extension: but the time I have borrowed of you in it, I will God willing, repay you to the full in the rest that follow.
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My Honourable Lord, 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:
My Honourable Lord, I will give you but a word, take heed God do not one day give you a blow. He hath ordained you a Magistrate under his Majesty, and hath put the Sword of justice 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;
be the Orphans father, and the Widows husband: be of a good courage, and be zealous for your great Lord and Master, your Maker the Lord of hosts: Pact and countenance the good;
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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,
Therefore like good trees bring forth good fruit in your several places, as you will answer it At the Bar of his Tribunal. Let neither the Fear of greatness, nor unrighteous Mammon; let neither private spleen, nor particular affection so prevail 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.
as to interturbe and overturn the course of justice: but walk uprightly and Conscionably, as having the Fear of God before your eyes, lest he hew you down and cast you into hell fire.
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.
that is, deal honestly and sincerely with all men, as it becomes the Servants of christ: and do not go about cunningly to entrap any with terms of Equivocation, and to cheat them with false Wares, Measures, and Weights: for these things Are an abomination unto the Lord.
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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:
But above all things, take heed of that most frequent and most fearful custom of swearing worth and credit into your Commodities; lest while you labour to make them Merchandisable, and good pennyworths with man:
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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, 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.
Think upon it, for believe it the time will come, when the Lord shall weigh you in his Balance, as he did Belshazzar, and shall, if he find you too Light, separate you from the Kingdom of Heaven as Far as the East is from the West, and the North from the South: for every Tree that brings not forth good fruit, shall be hewn down and cast into the Free
In the next place take notice of this all ye, 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.
In the next place take notice of this all you, whom the Lord hath linked together in Holy and Honourable Matrimony: that so ye may bring forth fruit beseeming so holy and so honourable an estate.
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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 principa•ly seeing God hath made you One of Two, suffer not the Diuel to make you Two of One: but liue peaceably, discreetly, and loyally together:
be Careful Religiously and Constantly to observe and pay those Solemn vows ye made before God and Men At the Solemnization of your Nuptials. More particularly and principa•ly seeing God hath made you One of Two, suffer not the devil to make you Two of One: but live peaceably, discreetly, and loyally together:
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nourish mutuall affection, 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, free from lusting after strange flesh, least yee bee hewen downe and cast into the Fire.
nourish mutual affection, and possess your vessels, that is, your bodies in holiness and honour: and keep your selves one to Another as undefiled members of Christ Body, free from lusting After strange Flesh, lest ye be hewn down 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 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 and conceiued in sinne:
Consider this all ye whom the Lord hath blessed with the fruit of the Womb, lest this temporal blessing prove your Eternal bane. Think it not enough that ye bring forth children into the world, and provide for them an earthly inheritance: unless ye also bring them up unto the Lord, and so fit them for the Kingdom of Heaven. Alas, what is their First generation more then their Corruption? for they Are shaped in wickedness and conceived in sin:
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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:
and so poor Infants, Condemned antequam Nati, they Are damned before their mother's Are Delivered: and being so, what is your Temporal provision unto them, though never so plentiful:
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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,
if After their joy in this World (if they know any) they be so Far from knowing any in the next, that on the contrary they lie howling in Hell flames for ever? If Therefore you truly love your Children,
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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: labour that they may be begotten a new in Christ by the immortall seede of the Word, and bee made heyres of the Kingdome of Heauen.
for their sakes undertake a second labour, and bring forth this good fruit of your Fatherly love towards them, once more travel in pain of them, but as Paul did of the Galatians, till christ be formed in them: labour that they may be begotten a new in christ by the immortal seed of the Word, and be made Heirs of the Kingdom of Heaven.
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 if you will not do thus much for their sakes, At least doe it for your own sakes. For know, to bring forth this good fruit of true fatherly affection, to be careful for the Spiritual welfare of your Children,
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And if through neglect hereof your Children rebell against God, he will require their blood at your hands. For as God doth visite the sinnes of the Fathers vpon the Children:
And if through neglect hereof your Children rebel against God, he will require their blood At your hands. For as God does visit the Sins of the Father's upon the 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.
In like manner ye Children, Remember the Rock out of which ye were hewn, the Stock whereof ye Are stems: your Parents from whom, next under God, ye have received your natural being. O wound not their tender hearts with your untoward carriage and rebellious courses, the only course to accelerate and hasten their Heads to the graven: but like good Children, bring forth the good fruit of filial Fear and affection, that ye may exhilarate & rejoice their Souls to the prolonging of their days.
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;
Command them not but in the Lord, and that lovingly. Allow them a befitting competency, be it in matter of indument for the Back, or aliment for the Belly;
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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.
In a word, to draw towards a conclusion, give me leave to draw out an Ear or two of the Corn we have already inned: for I Fear growing too voluminous and large, in particularizing farther.
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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:
Ye have herd how gracious and bountiful a God the Lord hath vowed to show himself unto all those that submit themselves unto his laws, and labour to serve him faithfully in bringing forth good fruit: in leading a holy and religious course of life:
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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:
Ye have likewise herd how severe and terrible a Judge he will reveal himself unto all such as run disobedient and rebellious courses, that he will wound the hairy Scalp of every one that Goes on in his wickedness:
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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:
yea, that he will hew down and cast into the fire every Tree not bringing forth good fruit. If Therefore the sweet blessings of Gerizim, the loving Mercies of God cannot work upon our rebellious hearts, to reclaim us from our wicked ways:
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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:
lest the Lord in his wrath deliver us up unto a Reprobate mind, and in that fearful estate hew us down: that is, by a violent Death rend our Souls and Bodies a sunder:
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:
if he be not glorified a nobis, of us by our conversion: he will be glorified de nobis upon us, by our confusion: if we do not turn unto him, he will turn us into Hell: for it is a conclusion so ratified, as never to be 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.
that Every one whither Iew or Gentile, bound or free, high or low, rich or poor: Every tree not bringing forth good fruit, shall be hewn down and cast into the fire.
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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 succ•ssiuely receiued from our first Parēts,
Oh then, let every one of us make a diligent search into his own bosom, & judge himself, least he be judged of the Lord. Let us dissect & rip up that body of sin which is within us; not only that Natural corruption, which we have all alike succ•ssiuely received from our First Parents,
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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:
Then having faithfully laid open our sinfulness, let us look on it with a loathing eye & a lamenting heart: unfeignedly deploring the time wherein to our just damnation, had we our deserts, we have not only brought forth no fruit, but also naughty fruit, fruit cursed & abominable:
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& 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:
& herein, not only dishonoured God our selves: but also, to our further damnation, drawn Others to do the like by our lewd Examples: for which, let us go with faith in the blood of Iesus christ to the throne of Grace, imploring mercy At the hands of our heavenly Father, who is ready & willing to embrace with the arms of his mercy, all such petitioning him for grace in the Name of his Son:
& 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:
& let us for the time following, entertain this settled resolution into our hearts, faithfully to labour in the Reformation of all those Faults we lament:
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And which is the consummation & perfectiō 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,
And which is the consummation & perfection of our Repentance, let us crown our holy resolutions by putting them into actium: by bringing forth fruit worthy amendment of life, as it is in the verse before my Text,
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:
For it is not a bore entertainment of better courses into our thoughts, of dead, of naked Purposes: nor an outside of Religion, an outward conformity to the service of God, will preserve us 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,
the former being but a bringing forth of good leaves, the latter but of good flowers, or if of fruit, but of such as is false and counterfeit: No, we must either bring forth good fruit, that is,
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it is a taske wee must take in hand out of hand: as much is implied in the letter of my text, Euery tree, NONLATINALPHABET, 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.
it is a task we must take in hand out of hand: as much is implied in the Letter of my text, Every tree,, not bringing forth good fruit, that is, Now, presently (for it is a word of the present tense, and does urge a present task) shall be hewn down and cast into the fire.
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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:
Therefore look to your selves, God will 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 up his arm to strike:
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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,
nay more, he hath so Far Set forward his blow, that he hath even laid his Axe to the root of the trees, resolutely determining to make his blow, to hew you down out of hand, and cast you into the fire,
yet are we sure we can repent when wee please? No, True repentance is the gift of God, and it is iust with him to deny it that man at his death, which hath so carelessely neglected it throughout the whole course of his life.
yet Are we sure we can Repent when we please? No, True Repentance is the gift of God, and it is just with him to deny it that man At his death, which hath so carelessly neglected it throughout the Whole course of his life.
So that in a word, in mora NONLATINALPHABET, it is but a folly, yea extreame madnesse to dally and delay the time of our conuersion, considering the imminent wrath of God,
So that in a word, in mora, it is but a folly, yea extreme madness to dally and Delay the time of our conversion, considering the imminent wrath of God,
and our own frailty. Sure I am, As the tree falleth, so it lyeth; as Death leaueth vs, so Iudgement findeth vs. Let vs therfore euen Now, whilst it is called to day, begin to worke out our saluation with feare & trembling: When the night of Death commeth, no man can worke.
and our own frailty. Sure I am, As the tree falls, so it lies; as Death Leaveth us, so Judgement finds us Let us Therefore even Now, while it is called to day, begin to work out our salvation with Fear & trembling: When the night of Death comes, no man can work.
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Let it suffice that we haue spent the time past vpon the lusts of our own hearts, in brining forth the corrupt fruit of the flesh, in drunkennesse, in swearing, in profanenesse, in pride in vncleannesse, and the like:
Let it suffice that we have spent the time passed upon the Lustiest of our own hearts, in brining forth the corrupt fruit of the Flesh, in Drunkenness, in swearing, in profaneness, in pride in uncleanness, and the like:
Let vs Now begin to awake out of sin, and to walke in newnesse of life: lest the Lord do suddenly before we so much as dreame of it hew vs downe, and cast vs into the fire.
Let us Now begin to awake out of since, and to walk in newness of life: lest the Lord do suddenly before we so much as dream of it hew us down, and cast us into the fire.
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My beloued, th•se & the like testimonies of the Saints are recorded for our imitation. The plain truth is, God cānot away with starueling trees, such Professors as are Non-proficients. If therfore we mean to auoid the stroke of his axe, & to be freed frō the tormēts of hel fire thretned in my text, we must like good trees thriue in our spiritual estate, we must encrease and grow in grace and goodnes, we must abound in euery good worke that may make vs perfit mē in Christ Iesus;
My Beloved, th•se & the like testimonies of the Saints Are recorded for our imitation. The plain truth is, God cannot away with starveling trees, such Professors as Are Non-proficients. If Therefore we mean to avoid the stroke of his axe, & to be freed from the torments of hell fire threatened in my text, we must like good trees thrive in our spiritual estate, we must increase and grow in grace and Goodness, we must abound in every good work that may make us perfect men in christ Iesus;
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For first as hath bin said before, he hath bin pleased to sowe the pure seed of his Word in no place so plentifully as in this land, in no place of this land so plentifully as in this Citie.
For First as hath been said before, he hath been pleased to sow the pure seed of his Word in no place so plentifully as in this land, in no place of this land so plentifully as in this city.
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Againe, that it might take deep root in our hearts to the bringing forth of good fruit plentifully in our liues, hee hath watered and refreshed this his Inheritance with infinite remarkable testimonies of his singular sauour,
Again, that it might take deep root in our hearts to the bringing forth of good fruit plentifully in our lives, he hath watered and refreshed this his Inheritance with infinite remarkable testimonies of his singular savour,
he hath caused the Sunne of Peace, the Mother of Plenty, for these many yeares to shine vpon vs. In a word, what medicinall courses hath hee neglected, which in the iudgement of man might conduce to the furthering of our fruitfulnes? He hath pared off our riotous Twigs, and lopped off our luxuriant Branches, ript vp our Rind, opened our Roots: that is, he hath scourged vs with sundry kinds of Crosses and Afflictions, that thereby hee might call vs backe from wandring abroad after the bewitching pleasures of Sinne, to serue Him the onely true and euerliuing God, with a sound and vpright heart in all holinesse of life and conuersation.
he hath caused the Sun of Peace, the Mother of Plenty, for these many Years to shine upon us In a word, what medicinal courses hath he neglected, which in the judgement of man might conduce to the furthering of our fruitfulness? He hath pared off our riotous Twigs, and lopped off our luxuriant Branches, ripped up our Rind, opened our Roots: that is, he hath scourged us with sundry Kinds of Crosses and Afflictions, that thereby he might call us back from wandering abroad After the bewitching pleasures of Sin, to serve Him the only true and everliving God, with a found and upright heart in all holiness of life and Conversation.
All which layd together, wee haue no reason to thinke, that praying vnto God in the Church once a weeke, the hearing of a Sermon once a moneth, a strict obseruation of the Saboth once a quarter, a Receiuing of the Sacrament once in sixe moneths, a Feasting of the poore once a yeare will serue the turne.
All which laid together, we have no reason to think, that praying unto God in the Church once a Week, the hearing of a Sermon once a Monn, a strict observation of the Sabbath once a quarter, a Receiving of the Sacrament once in sixe months, a Feasting of the poor once a year will serve the turn.
he will not bee contented with the Gleanings of Haruest, with heere a Bery, and there a Bery, as it was with the shaken Oliue Tree, Esay 17. No, Euery tree must bring forth good fruit plentifully: for, Ʋnto whom soeuer much is giuen, of him shall be much required, saith our Sauiour.
he will not be contented with the Gleanings of Harvest, with Here a Berry, and there a Berry, as it was with the shaken Olive Tree, Isaiah 17. No, Every tree must bring forth good fruit plentifully: for, Ʋnto whom soever much is given, of him shall be much required, Says our Saviour.
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So that it doth stand vs euery one in hand accordingly to endeauour the reall answering of Gods iust expectation, lest in the day of his wrath, wee haue the d•eper share in his just indignation. For Quantò maior gratia, tantò amplior posteà peccantibus poena, saith Saint Chrysostome. God will at •he Last day proportion out the punishment of a sinner according to the meanes of grace he hath afforded him in the time of his sinning At the worlds great Sessions it shall go harder with Chorazin and Bethsaida, then with Tyrus and Sidon: it shall goe harder with Capernaum, then with Sodom: because God did more abound in the meanes of grace to Chorazim, Bethsaida, and Capernaum, then to Tyrus, Sidon, and Sodome. Seeing therefore it hath pleased God to deale so liberally with vs in the meanes of Grace: let vs in the name of God endeauour in some proportion to answer his bountie in our measure of grace. Let vs labour to be full of the sweet fruits of the Spirit:
So that it does stand us every one in hand accordingly to endeavour the real answering of God's just expectation, lest in the day of his wrath, we have the d•eper share in his just Indignation. For Quantò maior Gratia, tantò Amplior posteà peccantibus poena, Says Saint Chrysostom. God will At •he Last day proportion out the punishment of a sinner according to the means of grace he hath afforded him in the time of his sinning At the world's great Sessions it shall go harder with Chorazin and Bethsaida, then with Tyre and Sidon: it shall go harder with Capernaum, then with Sodom: Because God did more abound in the means of grace to Chorazim, Bethsaida, and Capernaum, then to Tyre, Sidon, and Sodom. Seeing Therefore it hath pleased God to deal so liberally with us in the means of Grace: let us in the name of God endeavour in Some proportion to answer his bounty in our measure of grace. Let us labour to be full of the sweet fruits of the Spirit:
Let vs labour to bee strong in the Faith, and (as Saint Peter speaketh) With our Faith let vs ioyne Vertue; with Vertue, Knowledge; with Knowledge, Temperance; with Temperance, Patience;
Let us labour to be strong in the Faith, and (as Saint Peter speaks) With our Faith let us join Virtue; with Virtue, Knowledge; with Knowledge, Temperance; with Temperance, Patience;
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,
For to what purpose is it, if a Soldier At the First onset courageously encounter with the Enemy: and before he hath obtained the victory, throw away his Arms? Or what does it profit a Mariner to commit himself to the Sea,
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.
and so turn him back again before he can thrust into the Port? Happily thou hast been just, and hast done that which is lawful and right, as it is in Ezekiel 18.5.
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More particularly, as the Prophet there expresseth himselfe, Thou hast not eaten vpon the Moun•aines, nor lift vp thine eyes vnto Idols, nor defiled thy neighbours wife, nor oppressed any,
More particularly, as the Prophet there Expresses himself, Thou hast not eaten upon the Moun•aines, nor lift up thine eyes unto 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;
but hast restored to thy Debtor his Pledge: thou hast spoiled none by violence; thou hast given thy Bred to the Hungry, and covered 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 not given forth upon Usury, neither taken any Increase: thou hast withdrawn thy hand from iniquity, & executed true Judgement between man and man:
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But tell mee, what will all this thy righteousnesse auaile thee, if afterward thou shalt fall away from God, and intangle thy selfe againe in the filthinesse of the world,
But tell me, what will all this thy righteousness avail thee, if afterwards thou shalt fallen away from God, and entangle thy self again in the filthiness of the world,
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like the Dog that returneth to his owne vomit, and the Sow that is washed, to her wallowin the myre? If the righteous turne away from his righteousnesse,
like the Dog that returns to his own vomit, and the Sow that is washed, to her wallowin the mire? If the righteous turn away from his righteousness,
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Ezek. 18. Yea, It had been better for him neuer to haue acknowledged the way of Righteousnesse, (as the Apostle speaketh) then after hee hath knowne it, to turne from the holy Commandement deliuered vnto him:
Ezekiel 18. Yea, It had been better for him never to have acknowledged the Way of Righteousness, (as the Apostle speaks) then After he hath known it, to turn from the holy Commandment Delivered unto him:
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;
The absolute necessity of this Perseverance for all such as expect the Happiness of a better life, hath so deeply sunk into the thoughts of God's Children in all ages, that they have constantly resolved to suffer the Bitterest torments the pregnant malice of the devil and his Factors could inflict upon them;
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rather then to loose the blessed hope of their Heauenly inheritance. If therefore wee respect our Future Ha•pinesse, let vs not bee like th• plant Epheme•on, which doth spring and flourish,
rather then to lose the blessed hope of their Heavenly inheritance. If Therefore we respect our Future Ha•pinesse, let us not be like th• plant Epheme•on, which does spring and flourish,
and fade in a day: but as the Oliue tree flourish•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,
and fade in a day: but as the Olive tree flourish•th and fru ifieth all the year long so let us continue in bringing forth good fruit perseverantly. To be short, the Way to Heaven though it be Narrow yet it is Long: and our life At the Longest but Short. Let us Therefore, that we may the better compass so great a Journey, get up betimes out of our Beds of Sin,
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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 d•rect and only Rode to that Holy Citie,
and quickly make our selves ready, that so we may Set forth betimes towards the Celestial Canaan. And when we have once Set our feet in the Way of righteousness, the d•rect and only Road to that Holy city,
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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 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.
If At the end of our lives, when we can travail no longer, we would rest in Abrahams bosom: let us labour to imitate him in his journeying unto the terrestrial Canaan: that is, let us Eund pergere, still be going forward from grace to grace, whatsoever Remoras do encounter us in the Way, whatsoever afflictions do befall us having our eyes fixed upon those heavenly Joys, whereof the Troubles and afflictions of this life Are not worthy.
wee shall at length bee brought by him who is Alpha and Omega the beginning and the ending, vnto the beginning of that vnspeakable Happinesse which shall haue no ending.
we shall At length be brought by him who is Alpha and Omega the beginning and the ending, unto the beginning of that unspeakable Happiness which shall have no ending.
But happily you will reply in the words of Saint Paul, NONLATINALPHABET? 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, a Thorne, a Thistle. And doe men gather Grapes of Thornes,
But happily you will reply in the words of Saint Paul,? 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, a Thorn, a Thistle. And do men gather Grapes of Thorns,
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.
Oh LORD GOD, we do Here in all humility address our selves unto thy divine Majesty, entirely desiring thee in mercy to look down from Heaven upon us miserable wretches Here on earth.
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:
throw behind thy back those cursed fruits we have hitherto continually brought forth to the dishonour of thy Great and Glorious Name, that they may never be laid unto our charge:
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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.
that by the gracious and powerful operation thereof, like good trees we may bring forth good fruit, that we may every day more and more abound and increase in grace and Goodness, till we come to be perfect men in christ Iesus.
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Officiosum hoc animal Deus creauit, & naturalis est sibi exercitiorum instantia: otium vero in naturale. Obest enim inertia cunctis corporis membris, nulli autemvt animae. E• nam { que } cum continuò sit naturaliter mobilis ociari non patitur. Aqu in loc•̄.
Officiosum hoc animal Deus creauit, & Naturalis est sibi exercitiorum Instantia: otium vero in natural. Obest enim inertia cunctis corporis membris, None autemvt Spirits. E• nam { que } cum continuò sit naturaliter mobilis ociari non patitur. Aqueduct in loc•̄.
Haeretici hodieconsilia carnes dederunt, & doctrinam Ba•aam tenuerunt, - nec ipsas Dei leges aut mādata esse ad salutem necessaria, sola fide omnes sal•ari. - Vt viā spi•itualē destruerent, omnem de peccatis & virtutibus sa•n•m d•ctrin•m venena•is suis dogmatibus infecerūt - negando vllam bon•rū op•rum veram iustitiam, aut ad salutem necessariam, & consequenter omnia in Sola si•e collocan•o. Stapl. promptuar. Mor. in Domine. 7. Pentecostes.
Haeretici hodieconsilia carnes dederunt, & Doctrinam Ba•aam tenuerunt, - nec Itself Dei leges Or mādata esse ad salutem necessaria, sola fide omnes sal•ari. - Vt viā spi•itualem destruerent, omnem de peccatis & virtutibus sa•n•m d•ctrin•m venena•is suis dogmatibus infecerunt - negando vllam bon•rū op•rum Veram iustitiam, Or ad salutem Necessariam, & Consequently omnia in Sola si•e collocan•o. Staple Promptuar. Mor. in Domine. 7. Pentecost.
Pectori generoso non tam molestū est rerum angugustia premi, quam abundantia & gloria priuari. Stapl. promp. mor. Mali non tantū dolebunt de ipsò tormento, quam quod repellentur a tali consortio. Ludolph. Si nulla externa poena torqueret haec sola sufficeret. Mestreth ex Chrysost.
Pectori generoso non tam molestū est rerum angugustia premi, quam abundantia & gloria priuari. Staple Prompt. mor. Mali non tantū dolebunt de ipsò tormento, quam quod repellentur a tali consortio. Ludolph. Si nulla External poena torqueret haec sola sufficeret. Mestreth ex Chrysostom
Nemo potest valde d•lere & di• Seneca •p 78. Praeceps morbus alterum facies, aut extingu•tur aut extinguet. Ibid. Do•or quò incitatior, •o citiùs in aliena•ione fluporem { que } conuertitur, hoc ita { que } solatium est vasti doloris quod necesse est desinas illum sentir• si nimis senseris. Senec. Ibid.
Nemo potest Valde d•lere & di• Senecca •p 78. Praeceps morbus alterum fancies, Or extingu•tur Or extinguet. Ibid Do•or quò incitatior, •o citiùs in aliena•ione fluporem { que } conuertitur, hoc ita { que } solatium est Vasti doloris quod Necessary est desinas Ilum sentir• si nimis senseris. Seneca Ibid
Ji qui fuerunt hic dissoluti D•i mand•torum vincul• d•r•mpentes, tunc legatu manibus & ped•bus mittentur in panam aeternam. Guil. Paris. Math. 22. Est aliquod solamen in mise•is sectos habuisse doloris. Iob 16.12.
Ji qui fuerunt hic dissoluti D•i mand•torum vincul• d•r•mpentes, tunc legatu manibus & ped•bus mittentur in panam aeternam. Guile paris. Math. 22. Est aliquod solamen in mise•is sectos habuisse doloris. Job 16.12.
Iniqui cum sine deniquerut, quia cum fine vixerunt: nam voluissent vti { que } si potuirsent sine sine viuere, vt p•ssent sine sine p•e•are Ostendunt enim quod in peccato semper viuere cup•unt, qui nunquā desinunt peccare dum viuunt, Greg. •, Dialog
Iniqui cum sine deniquerut, quia cum fine vixerunt: nam voluissent vti { que } si potuirsent sine sine viuere, vt p•ssent sine sine p•e•are Ostendunt enim quod in Peccato semper viuere cup•unt, qui nunquā Cease Peccare dum viuunt, Greg. •, Dialogue
Ad districti iudicis sententiam per••••t, vt nunquam ea cant supplium, quo imens in vac vita nu•quam voluit carere peccato: & nullus detur iniquo terminus vitiones, qui quam 〈 ◊ 〉 vt aut h••ere nouit •ermi•um •ri•••s, Greg. 3. lib. Moral.
Ad Distracti Judges sententiam per••••t, vt Never ea Cant supplium, quo imens in vac vita nu•quam voluit career Peccato: & nullus detur iniquo terminus vitiones, qui quam 〈 ◊ 〉 vt Or h••ere Novit •ermi•um •ri•••s, Greg. 3. lib. Moral.
Quanto quis { que } potentior sinon ferat f•uctum tanto maiori d•gnus est supplicio, qui •occasio est multis non ferendi bonos fructus. Scilicet in vulgus manaut exempla regentum. Claudianus.
Quanto quis { que } potentior sinon ferat f•uctum tanto maiori d•gnus est Supplicio, qui •occasio est multis non ferendi bonos fructus. Scilicet in vulgus manaut exempla regentum. Claudianus.
