CHRIST'S FAREWELL to jerusalem, AND last prophesy. A SERMON Preached in the Quire of the Cathedral Church of Canterbury, at the Funeral of that Reverend and worthy man, Mr. Doctor Colfe, Vice-Deane of the said Church, Octob. 12. 1613. By THOMAS WILSON, Minister of God's word. LONDON: Printed for Francis Burton, and are to be sold at the sign of the green Dragon in Paul's Churchyard. 1614 To his fellow-labourers in the Lord, Mr. Abraham Colfe Pastor of Lewsham beside Greenwich, and Mr. Isaac Colfe Pastor of Hearne beside Canterbury, and to their six Brethren with their loving Sister Mis. man of London, all happiness in Christ. HEaring by just and certain report, not of a few, what working and effect my mean labours at the Funeral of your FATHER (that grave and godly Minister of Christ) had, through God's blessing, in the hearts of sundry, and very many hearers, that hour in great companies assembled: and being once and again, by writing and word, earnestly solicited to copy out that SERMON which I uttered by help of memory, without any benefit of Notes, through straightness of time, and store of business: I condescended against all thought and purpose on my part (when I first conceived, and was delivered of this less than nine hours birth) not only to copy it out and put it in paper, for the private use of some; but to commit it to the Press, for the more public good of many, which were not present auditors: Every good thing being so much the better the more common it is; and writing being ordained of GOD to be a mean of the teaching of his Church, as well as lively voice. Now, after I entered this resolution, upon these grounds, to whom could I more fitly dedicate it then to yourselves, his nine CHILDREN, whom towards his last breath he did as earnestly covet to make you heirs of his graces, as of his goods? Pictures serve to put us in mind of our friends departed; so let this Sermon and testimony given him at the preaching of it, be to you a Monument of your good Father, who left behind him much more goodness to imitate, than goods to enjoy: yet of earthly substance so much as may witness how greatly God had blessed him with worldly and spiritual blessings, with the dew of heaven, as well as with grace from heaven. Walk carefully in his steps: think it to be your greatest shame to degenerate, and your chiefest commendation to resemble him. As he before his death provided for four of you Flocks to feed, fields to sow, houses to build; so like good shepherds attend the flocks whereof the holy Ghost hath made you overseers, and which Christ hath purchased with his own blood. Let not such a rich prize perish through your negligence and sloth, but as scribes, taught to the kingdom of God, store up old and new things in abundance, which you may draw out to refresh the tender Lambs and dear sheep of Christ: Withal, like good Husbandmen provide pure and good seed, which you may scatter in the morning and in the evening, in season and out of season; for ye know not which will prosper. Finally, as skilful builders, lay no other foundation then that which is laid already, even Christ jesus, the head corner stone, upon which see you do build Gold, Silver, and precious stones, that is, pure Doctrine, which will abide the examination of the spirit; that when the LROD of the house cometh you may hear the blessed voice, Enter into your masters joy ye faithful servants. Farewell. Yours Thomas Wilson. The Testimony which was given unto Mr. Richard Colfe, Doctor of DIVINITY, and prebendary of the Cathedral Church of Christ in Canterbury, at his Funeral, being kept October 12. 1613. TOuching this reverend man (whose last obsequies and Funeral rights we come now to perform) I am bound to say something, in three respects: First, of God, that he may have the praise of his own work and gifts in him. Secondly, of himself, that his due and right may be rendered unto him. Thirdly, of you the Auditors that unto you may be ministered, some just matter of imitation: for the godly lives of the Saints dead are good patterns for the Saints that live. Heb. Chap. 1, verse. 12. Now, that which I have to say may be comprehended in few words: he was, first, bonus vir, secondly, bonus Christianus, thirdly, bonus Theologus, fourthly, bonus Pastor. Light of nature taught natural men to say, homo homini charus esse debet eo quod homo est. Homo homini deus. 1 A good man. His singular humanity and courtesy sending from his presence none unsatisfied or discontented (as it is written of an Emperor of Rome,) his sweet nature and amiable behaviour and peaceable disposition towards all men, that had to do with him; also his human compassion, pitying and relieveuing (as he could) the miseries of men: his loathness either to speak or to do hurt unto others, or to suffer any evil to be spoken or done by others: All these do bear witnesset of him, that he was a good man. Neither indeed could he be less, if the Poet have well described a good man, when he thus wrote, Vir bonus est quis? qui consulta legum qui patres, iuraques servat: For he submitted himself unto superior powers, being a diligent observer of good orders, and good laws, both teaching and practising subjection to lawful authority. 2 A good Christian. But unto his moral goodness God added much Christian and spiritual goodness. For in time of his prosperity and health, his unfeigned love to the Saints, (holding all dear unto him which were dear unto GOD) communicating unto their necessities, even for Christ's sake: more particularly, his contributions towards poor Scholars of the University, for their maintenance and increase in learning and piety: also his unblamable and honest conversation, led according unto the book which he studied, professed, and preached, do speak for his sound Christianity. In time of many and very great affliction (whereof some were both exceeding sharp, Patience. by anguish, and long for the continuance) his wonderful patience in bearing evils, almost intolerable, without signification of the least grudge or discontentment in mind, when the beholders were forced through compassion to turn away their eyes from looking upon his extremities; yet did he still endure, not only with patience, but with cheerfulness, the heavy hand of God, kissing (as it were) the rod that smote him, being even another job for patience, as he was another Moses for meekness. Meekness. Myself inwardly and long acquainted with him, yet never, or very seldom did I see him moved unto anger for any private or worldly matter; but as that servant Moses, which was meek and gentle in his own causes, showed himself severe and stout, hot and earnest in God's quarrel, Exod. 32. 19 so this our brother, otherwise not to be stirred, yet (cum questio fuit de veritate) he did declare himself very angry against gainsayers, taking more to heart, and being more displeased with the hurt done unto the truth, than unto himself. Trust. Moreover, his constant faith, continuing to trust in God, even then when he did more than kill him (for death was more to be choosed then his tedious calamity:) his fixed hope, Hope. and fervent calling upon that God which so frowned upon him, and struck him so rigorously; Prayers. his plentiful prayers for his Wife and Children, that they might be kept upright and unspotted in this perverse and slippery age: Godly counsels. His godly comforts and counsel to his Wife, to depend upon God's providence, to bring up his Children well in the knowledge of Christ; also to his children, that they would truly and greatly fear God, lest together with an earthly parent they lost their heavenly father, and so have no father at all: Care of children. His religious education of his children, out of a great desire that they might serve God either in Church or Commonwealth as God should dispose them. These his graces do strongly and sufficiently testify what a good Christian he was. Which yet was further manifested by his singular humility, Humility. behaving himself lowly in an high estate; so far from being highminded, or wise in his own eyes, as he did ever think meanly of his own gifts, which were rich and many, when he was very ready both to speak and judge reverently of other men's gifts, being sometime both poor and few. 3 A good Divine. Now, what a good Divine he was I refer you to these proofs following. First, to his learned, judicious expositions and Meditations, uttered in this Church (in a frequent and learned assembly) upon sundry Texts of holy Scripture, 1 judicious Lectures. as namely, upon the whole 8. Psalm, and 127. Psal. and Math. 7. verse 24. to the end of the Chapter, and 1 Cor. 14. and on the Epistle of Christ, sent to the Church of Laodicea, Reu. 3. but especially on 2. Thes. Chapter 2. from verse 6. to the end, wherein, he demonstratively and substantially proved the Papacy to be Antichristianity, there so lively and fully described by Paul. 2 evangelical Teacher. Further, whereas the Apostle saith that to every man is given his proper gift of God, to some after this manner, to another after that, God's servants and children, amongst many graces have some one gift which doth chiefly grace them whereby they excel both others and themselves:) I may truly say, and let it be said without offence, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of this our Brother was a special sleight and faculty, in revealing and preaching Christ, which he did with that dextoritie as sundry, both godly and learned persons have heard him not only with affection but with admiration also. Thirdly, 3 Degree of Doctor. the University, his mother, conferred upon him the greatest dignity which she had to give unto her children, and that not without due desert on his part, as some of the Heads of houses, who heard his Divinity Acts, or exercises, have reported, and affirmed them to have been performed with general approbation, and great credit. Whereof I do not marvel, for certainly he was a very great student, and of long continuance; he was well seen and expert in the three languages, namely, in the holy tongue, the language of Canaan, by the benefit whereof, as also by much reading of our modern writers, together with most learned interpreters, both evangelical and pontificial (namely, Vatablus, Arias Montanus, Tremelius, Beza, and others) he became an excellent Text-man, and so an excellent Divine. Bonus enim Textuarius est bonus Theologus.) He was conversant, with good fruit, in the ancient Fathers, & acquainted himself with the Schoolmen also. Not above six days before his death he showed himself in conference as ready in Schole-distinctions, as if he had but newly come out of the Schools. 4 A good Pastor. He gave a taste how good a Pastor he was, both by personal pains in preaching the Word unto his flock plainly, without ostentation of wit, or learning: Also, by his provision of a well qualified man to be his assistant in that weighty charge. And as a good Scribe, taught to the kingdom of GOD, he would have drawn things, both old and new, more plentifully out of his store, if he had recovered his health again, for he often wished that he might live to preach Christ; lamenting it that he was not able. But he hath served his time, and finished his course; and his flock hath lost a skilful Shepherd; his Wife a loving Husband; his Children a kind Father; his Servants a mild and just Master; his acquaintance a fast friend; his reverend Brethren a faithful fellow and companion. This is all that I have to say of him; such as love him will think it too little, and such as did not, will judge it too much; but less I could not say, and more I need not say. The sum of all is, Qualis vita, finis ita; he lived well, and died well; full of days, in a good age, in the favour both of God and good men. God be praised, that hath happily ended his painful pilgrimage: and the same God give you all grace to come after him in the same steps of faith and patience, wherein he went before. Amen. A SERMON Preached in the Cathedral Church of Canterbury. Octob. 12. 1613. Luke 23. vers. 27. 28. 29. 30. 31. And there followed him a great multitude of people, and of women, which women bewailed and lamented him, etc. sum of the Text. THese words are a part of that peerless and matchless story, concerning the precious passion of our blessed Saviour. And whereas both before and after this text, many and sundry reproachful and painful things are reported to be done unto him: Yet this present parcel of scripture doth mention some honourable things that did befall him about his death, as namely, the lamentation of divers women, and good people, in witness of his innocency, that he died a just, and good a man, in which behalf they bewailed him, and not for the cause of his misery alone: for than they would have mourned for the two thieves that were crucified with him. Again the horrible judgement threatened here by jesus unto the jews, for putting him so cruelly to death, is an evidence of his uprightness, and how dear and beloved he was unto God his father, howsoever for a time he did forsake him, that he might suffer afflictive things to merit the redemption of mankind. Division of the Text. This Text is divided into two general parts: the first is a report of a lamentation, set forth by three circumstances: first, of the persons that mourned, who were certain people and women which came after him, even at the heels: secondly, of the person for whom (to wit) jesus: thirdly, the measure of their sorrow, which was very great, like to the sorrow of a mother that laments at the funeral of her only begotten child, as the Greek word here used doth import funeral sorrow, and as the Prophet Zachary did foretell; in Chap. 12. ver. 10. of his prophesy, they shall lament him, as one lamenteth for her only son. The other part of our Text was the event that followed this mourning; namely, a grave speech, which our Saviour uttered by occasion thereof, ver. 28. Which speech is partly prohibitory, Weep not for me, vers. 28. secondly, exhoriatory, but weep for yourselves; thirdly, comminatory, threatening not a few or light ones, but an heap of heavy judgements, declared by the sayings of women that had children, vers. 29. Blessed, etc. and of persons of all sexes and degrees, vers. 30. then shall they begin, etc. Fourthly, confirmatory, rendering a reason why the jews must be so plagued, in an allegorical sentence, wherein jesus, for his innocency and good works which he did, is likened to a green Tree, which is both fruitful and unfit for burning: the jews for their wickedness are compared to a dry tree, which is both barren and meet for burning, these must in no wise escape the fire of God's vengeance, when his own Son (a green tree) is so sore afflicted. Interpretation. And there followed him.] That is, came near unto him, even behind his back. They bewailed and lamented him, that is, their inward sorrow was so vehement as it braced out into tears, as appears by vers. 28. What women these were that thus followed & lamented, though not expressed in the Text; yet probable to have been such as had heard his doctrine, of whom read in Luke 8.2.3. john 11. 1. 2. and elsewhere. It is the manner at Executions and Funerals of persons of note and name, that many flock and follow to the place, some out of curiosity to hear and see: some out of compassion to bewail and lament their case and their loss. So it was here, many followed Christ as enemies, some as friends out of love, much grieved that a man so innocent and so beneficent, which had done so much good to so many, by his doctrine & miracles, should so unjustly suffer. First of all, Observations. note here how manifold testimony was given to jesus of his innocency from all sorts of persons and creatures. judas which betrayed him, affirmed him to be an innocent, Matt. 27.4. Pilate which condemned him, not only with his mouth, said, What evil hath he done? Matth. 27.23. and again, I find no fault in him at all, john 19.4. but by the Ceremony of washing his hands, publicly protested so much, Matth. 27.24. His Wife being troubled about jesus in her dream, sent her husband this message, Have thou nothing to do with that just man, Matth. 27. 19 The Centurion seeing what happened, said, Of a truth this was the Son of God, Luke 23. Many people and women in our Text by their tears condemn the cruelty of the Priests and Elders, and other jews, and justify his integrity. Yea, not reasonable, but even unsensible creatures, as the Graves which opened, the stones which cloven asunder, the Sun which was Eclipsed, the Air darkened, all these (as with one voice) did proclaim him an innocent person. We read of a certain Heathen Philosopher, who upon the strange accidents about the suffering of jesus, uttered these words, Aut mundi machina dissoluitur, aut Deus naturae patitur. Use 1. This serveth to the confutation and confounding of these wicked jews, which thought, and still do think that Christ suffered as an evil doer, a seducer, or seditious person, whereas his death had not taken away sin from others, if any sin had been in himself. It became us to have a Saviour, separate from sinners, holy, undefiled, etc. Hebr. 7.26. Secondly, here is matter of comfort for all such as see and feel their own iniquities with godly sorrow, being humbled for them, and displeased with them because they are sins, the offences of a just GOD, and the causes of the death of an immaculate Lamb: let such rejoice and be glad, because Christ having no sins of his own to suffer for; therefore it must needs be he came to save such sinners, the just to die for the unjust, to seek up that which is lost. Secondly, 2 Observation. learn here our Christian duty, which is to mourn, and be touched with heaviness for the death of godly persons; as the Israelites mourned for jacob, a right good man: and afterwards for Mosesan upright Magistrate and singular Prophet, Deut. ult. Also, the jews lamented sore for zealous josiah, that restorer of Religion, keeping a yearly remembrance of his death, see Lam. 1. ver. 2. When Stephen the protomartyr, a man full of Faith and the holy Ghost, died, there was great lamentation made for him, Act. 8.2. and Paul having said to the Christians at Melitum, that they should see his face no more, they fell upon his neck and weptsore, Act. 20.38. There be divers reasons why we ought to be affected with sorrow, when righteous persons are taken from us. First, God's Commandment. 1 Thessaly. 4.13. Eccles. 7.4. Secondly, the example of holy men, and of jesus, weeping at the death of Lazarus, john 11.35. Thirdly, because the world is continued and spared for the sake of good men, Gen. 18. If ten righteous men had been found in Sodom, God had not punished it. To Paul, Act. 27.24. God gave all the lives of those which were in the Ship with him. Certainly, the just by their prayers stand in the gap, and do stay and hold back many judgements that they break not out and fall down upon the heads of the wicked. Again, the taking away of good men is commonly the forerunner of some calamity. Gen. 19 When Lot was out of Sodom then came down fire from heaven to consume them. And after the death of josiah, God's people were carried captives into a strange Land. Esay 57.1. Esay saith generally, that righteous persons are removed hence, that they may not see the evil to come. Gal. 2. At a word, godly persons be the props and pillars of Church and Commonwealth. The meditation of this doctrine will help us: Use 1. First, to make better account of good men, to whom we are so much beholden; that we have them in singular love, Mat. 10. honouring a Prophet and a righteous man, because they be such. Secondly, 2. Use hath 3 branches this checketh three sorts of persons. First, those which hate the just (as Cain hated Abel;) and think them to be the troublers of the world (as Achab falsely thought of Elias;) accusing them as enemies to Kings and States, (as CHRIST and his Apostles were judged of;) putting them to death as evil doers (as Antipas was, Reu. 3.) Secondly those which being shamelessly wicked, do rejoice at the fall of good men, esteeming it a great benefit to be without them, as they in the Psalm, cheered themselves with David's sickness, saying, There, there, so would we have it: he is down, and shall never rise again. Or, as the jews triumphed when they had nailed JESUS to the Cross, and that he had given up the Ghost. Thirdly, such as through senseless blockishness are without all feeling of sorrow when God strikes at such famous Lamps (as this lying before us) which long gave shine unto the world by his wholesome doctrine and good life. Use 3. Lastly, it must provoke us all in such cases to be touched in heart, working ourselves to grieve at such judgements when they happen, that we be not found hardened, like those of whom Esay complaineth, that when merciful men were taken from the Church, they did not consider it in their heart, they regarded not that God delivered them from future evil, Esay 57.1. Thus much of the first general part, The lamentation made for jesus. Text. But jesus turned back to them.] Here beginneth the second general part, to wit, the Speech or Sermon of jesus, occasioned by this Lamentation. And ere we come to examine the particulars, I commend this Lesson, as to all Christians, yet more specially to the Ministers of Christ, that they attend their Calling to the utmost, being prompt to instruct, reprove, and admonish, as long as they may. See how jesus being set in great affliction, near to a cruel death, led between Soldiers, bound with cords, yet remembreth his vocation: and being sent of God into the world, with commandment from his Father, to teach his will, to call men to repentance, he accordingly, even to the last period of his life, warneth the jews of their sin, and threateneth God's judgements for the same; and as a Prophet foretelleth their misery. Thus did jeremy when the King and Princes, by the malice of the Priests, had cast him into prison, yet even then he causeth Baruch to write his Prophecies, and to read them to the people. Also Paul being prisoner at Rome, Act. 28. 31. yet even there he taught the kingdom of God by mouth to such as came to him; and remembering God's Word was unbound, wrote many divine Epistles, as that to Galat. Ephes. Philip. Collos. 2 to Timothy, etc. to the great edification of God's Church present and future. The Martyrs in Q. Mary's days, Ridly, Bradford, Rogers, etc. being barred from preaching Christ out of the Pulpit, yet from the prisonhouse wrote many godly Letters to the Brethren. First, these examples serve to condemn such as in health, prosperity, and liberty, do grossly forget and foreslow the work of their Calling, whose end must be like unto his that buried his Talon in the earth, He was bound, etc. Secondly, they must be as a spur in the sides of good Ministers, to quicken them to continue to walk in the work of their Calling, so long, and so far as they can, knowing that there will be an end, and their labour in the Lord shall not be in vain. Text. Interpret. And said, weep not for me, but etc.] This which is here translated (for me, and for yourselves,) in the original it is read, upon me, and upon yourselves, that is to say, weep not for my sake, but for your own cause, which prohibition, is not so to be understood, as if jesus had simply disallowed their weeping for him, but in some respect only: for these that wept for him were ignorant of the true cause of his death, which they ascribed unto his own infirmity, and to the violence of his enemies, as if he had been compelled to die, and could not have resisted their rage: whereas none did take away from him his life, joh. 10.18 he laid it down of himself, partly out of the great love that he bore to mankind, and partly to declare the obedience toward his heavenly Father, who had appointed to redeem the world by the death of his Son, Rom. 5. 8. Philip. 2.8. Christ therefore worthily blamed these Mourners, weeping for him, as for one enforced to die against his will, for he died most voluntarily, suffering death because he would, not as one that could not avoid it, having Legions of Angels at commandment. Mat. 26.53. Again, this particle (not) is found in Scripture to signify not always an absolute, but a comparative denial sometimes, as in Hosea, Chap. 6. 6. I will have Mercy, not Sacrifice; that is, I desire Mercy rather than Sacrifice. Likewise, in Psalm 51.16.17. 1 Cor. 1.17. Ephes. 6.12. and often elsewhere: so it is here, (not for me, but for yourselves) that is, more, and rather for yourselves then for me, who shall reap no loss and damage, but much gain by my death, after which I shall rise again, and ascend into heaven, and there reign in glory for ever: but unto you, the jews, my death shall not be the end, but the beginning of sorrows; therefore mourn for the horrible judgements hanging over your own heads, and weep not on my behalf, whose death is to myself both advantage and advancement. observat. Hence we may learn how hard a thing it is, even for the godly, to keep a measure either (in joy and gladness) or in sorrow and heaviness: but either we shall weep more than we should, or less, or for what cause we ought not; so weak and unable we are to govern our passions. Use. Therefore we ought to watch, and pray to God to moderate them by his good Spirit. Exo. 32.19 If Moses, that man of God; and Paul, that chosen vessel; Act. 15.39 with Barnabas, that Son of Comfort, were foiled by their passions: job 3.3.4.5. if job and jacob so much yielded to heaviness, as the one cursed his birthday, Gen. 35.37 and the other refused to be comforted, what cause have others (far inferior to them in graces) to mistrust their own frailty, and to fly to the throne of Grace, both for pardon of all excess in affections, and for power to stay them in compass for time to come? Verse 29. For behold, the days will come, when they shall say, etc. THese be words of Prophetical commination, Text. or threatening prediction, foretelling the most grievous and great tribulations, which are noted and set forth by the speeches of Mothers, in respect of their Children, for whom they should be so distressed and perplexed, as to do contrary to custom and reason. For, Children and the fruit of the womb are a reward and heritage of God; both for an ornament to their Parents, as Olive branches set about their Table, Psal. 128.4. And for their adiument and defence, being as sharp arrows drawn out of a quiver, wherewith the enemy in the gate is repelled: therefore such were accustomed to be held happy, which had their quiver full of them, Psal. 127.4.5. chose, barrenness, among the jews, was want to be accounted a malediction. Gen. 30.1. Whence it came that Rachel did so take on with jacob for a child, when she was barren, Gen. 30. Gen. 16.1.2. And that Sarah did so much covet a child, as she gave her Maid Agar to Abraham, to wipe away the infamy of sterility. Hannah likewise 1 Sam. 1.7. wept and mourned under this curse of an unfruitful womb: yet lo, such unheard of and intolerable calamities should light upon the jews, for murdering Christ their Saviour, as childing and fruitful women should pronounce them happy which were childless, and reckon it their greatest unhappiness to have Sons and Daughters: and that for these considerations; partly because when those evil and woeful times should come, mothers should be grieved not so much for themselves, as for their Children, whose harms use to move the bowels of tender mothers very greatly: no compassions to the compassions of a mother toward her distressed babes, 1 Kings 3. 26. Partly, for that (a thing horrible to think of, more direful to act it) many mothers through rage of hunger, occasioned by famine in time of the Siege, should be forced to broil and eat their own children for food, to save their lives with the death of their sweet infants, as it happened by josephus report. Lastly, Children would be a great hindrance and clog (as it were) at the heels of their Parents, to stay their flight, by which they otherwise might have preserved themselves, as some did. Whereupon, our Saviour uttereth (Mat. 24.) a woe to such women as should be with child, or give suck in those days. The cause of all these terrible judgements were, amongst other sins of the jews, as their infidelity, hypocrisy, contempt of the word, hardness of heart, yet especially the extreme savage unthankfulness, and barbarous cruelty in putting causeless to a shameful death the innocent man jesus: having had Prophets and just men sent unto them, some they reviled, others they beat and ill entreated, God at last sending his own and only Son, him they cast out of the Vineyard and slew: therefore the Lord of the Vineyard waxed hot with indignation, and whetting his sword, came against those Husbandmen in his fierce wrath, and destroyed them with a woderfull destruction, some forty years after the Passion of our Lord: for the which Christ admonisheth these people that bewailed him, telling them they had greater reason to lament their own heavy case, and the affliction of their Children, then to weep for his cause. 1. Obser. From hence we have sundry things for our instruction and admonition: First of all, we may hereby discover the error of such men, Manichees. as though there were two Gods, one of the old Testament, and another of the new: and that the God of the new Testament, of the twain was the milder, whereas there is but one only God, and the same always like to himself, God is ever but one, both for nature and for will: as extremely hating and punishing sin now under the Gospel, as he was want to do under the Law; nay, more extremely, because now he hath afforded greater grace, and afforded more means against sin. All the old Testament cannot yield an example of such severity in punishing sin as here is threatened touching the destruction of jerusalem and downfall of the jews. No sorrow was like their sorrow, nor no plague was like unto their plague. Therefore let all men greatly fear the divine justice, Use. and he warned to take heed how they offend and provoke it. Secondly, 2. Obser. we may observe the force and poison of sin, when it is continued in, impenitently: it is able to turn the nature of things, & to change blessings into cursings, and comforts into plagues and confusions. What greater earthly blessings, than the fruit of the womb? Children are called a treasure given from God: Gold and Silver cannot purchase it: Kings and Princes have desired to have them, and could not, yet through sin these impenitent jews were brought to this pass, through their wickedness I say, as that they accounted their Children accursed, and their greatest misery the fruit of their womb. Wonder not at this, for seeing obstinacy in sin can make God of a Father to be a judge; Christ of a Saviour, and cornerstone to support to be a stone of offence to stumble at; the Gospel of the savour of life to be a savour of death; the Sacraments, to be a judgement and not a nourishment: if in spiritual things Sin have this power to alter their property, what marvel though in worldly things it can prevail so far as to cause that to be occasion of evil which was ordained for our good and welfare; as our Table to be our snare, our riches to become thorns to choke, our Children to be our unhappiness and woe? Use. Let all obstinate sinners which live in the service of sin, and notwithstanding all admonitions from God's Word, Works, and Spirit, and from their own conscience also, yet hate to be reform, let such take knowledge of this doctrine, and lay it to heart, and hasten to be reclaimed; else let them fear lest an hour come when those things which are now a delight to them, as their wives, children, silver, gold, houses, lands, meat, drink; yea, the very creatures of God, which be so comfortable, as Sun, Moon, Stars, do through their stubborness in sin prove bitterness to them, even as bitter as gall and wormwood: so as it be grievous unto them to look upon these good things; and to think that ever they enjoyed them, be as heavy to them as death. This God can bring to pass, that men shall curse their parents, their birthday, their benefits, themselves, and all. For if God did such strange things unto the jews his chosen and peculiar people, Exod 19 his treasure, whom he took out of all nations to be his own, to whom he made such great promises, and gave so many and notable privileges, the Law, the Covenant the service of God, the Adoption, the Ark of the testimony, (visible token of his presence.) If jerusalem the City of the great King, where was the Temple, the Altar, the Sacrifices, the Priesthood, and where God said, he would for ever rest and dwell; yet for impenitency in their sin were made desolate, and not only deprived of God's protection, but contrary to the order set in nature, had all their blessings accursed: then we the Inhabitants in England, howsoever we be blessed with many prerogatives & favours, the word of God, the Ministry, the Sacraments, good Laws, and Magistrates, long and great Peace, and Plenty, yet if we will not turn from our pride, covetousness, ambition, uncleanness, and other sins, which are too ripe and rife amongst us, we may look when God should bring the like confusion among us, and make us to be a proverb, a reproach and pointing of the finger unto all our neighbour nations, as he did the Israelites before us. Are we better than they? should God change the course of his justice for our sakes? 3 Observation. Furthermore, if the just God have such sharp and terrible vengeance to power out against unrepentant sinners in this world, (where there is a time of patience and mercy;) Oh how horrible and intolerable torments may the wicked (which go on in their iniquities) expect to suffer in the world to come, when judgement shall be executed without mercy, and where the fury of God's wrath (like a consuming fire) shall break forth in all extremity, for the full and perfect punishment of sinners, who shall be bitten and vexed with the ever-gnawing worm of a guilty conscience, and burned in a fire of hot indignation that never shall go out! All good things being taken away, nothing but evil shall be present: let this be as an Iron rod to drive sinners unto speedy and serious repentance, and amendment of life. Moreover, 4 Observation. of all other sins which we ought to repent of, namely, and especially, of cruelty, and of cruelty against the Lord jesus. This was the crime (among many others) which principally provoked God against his own people and City, even for that they crucified the Lord of glory, and put to death that just One, after they had railed, and spitted on him, and beaten, and shamefully entreated him; howbeit, this sin of cruelty against jesus, I doubt it is little thought on, or mistrusted to be amongst us, (because jesus is long since gone from us) whereas there be sundry ways how men may now, How many ways Christ may be killed. & do often fall into it. For even they which let slip out of mind the bloodshed of jesus, and forgetting they were once purged by it from their old sins, do live securely and presumptuously in a sinful course, being worldly and profane; what else do they but (what lieth in them) cause jesus to bleed afresh, and again crucify him, making void the force and fruit of his passion to themselves? Secondly, all distrustful persons which have wavering minds, and doubt through unbelief (and though Christ have suffered for sin, and be risen, and gone up into Heaven, yet still do ask how they shall escape death and be saved) what else is this but to call jesus back again unto the Cross, to bring Christ down from above? Rom. 10.6. Moreover, they which do in cruel manner oppress Christians, spoiling them wrongfully in goods, liberty or life; is not this to persecute Christ in his members? As it is written, Saul, Saul, why persecutest thou me? Act. 9.4. And what other thing do they then but kill Christ through unmercifulness, which do not feed him when he is an hungered, & do not harbour him when he is harbourless, and do not clothe him when he is naked? We know that they which do not these things to the least of Christ's, they do it not to himself, Matth. 25. It is truly said of an ancient writer, Si non pavisti occidists: for the Apostle james writeth, Chap. 5. of the covetous rich men, that they do kill the just by withdrawing their wages from them (whereupon they should live,) also we perceive by the words of Christ in the Gospel, that not to save life (when we may) is to destroy and to take away life: and the truth is, it is a like cruel, utterly to quench one's life by violence, or by hardness of heart, to keep away that from him whereby he should preserve life. But I will show you a greater cruelty than all this, committed against Christ in his members, by false prophets, by negligent teachers, and blind guides, which put the precious souls of Christians in danger to perish everlastingly, either by teaching corrupt doctrine, or no doctrine; either by sowing heresies, or not by sowing the seed of the word: as an unfaithful steward doth starve the family by not giving every one their portion of meat: so are they soul murderers which deny unto God's people their appointed food of the word. Ezekiel, Chap. 13. ver. 18. saith of false prophets, that they do hunt the souls of the people (as a wild beast doth hunt the poor Lamb to kill him.) It is the sentence of our Saviour CHRIST, john 10. that hirelings do love the fleece and lucre better than the souls of the flock, do come to kill and to destroy. Finally, it is expressly written in the Proverbs, that there the people do perish where vision or preaching faileth. There is no cruelty to the soule-crueltie, which first or last will call down for wrath upon the heads of those which are guilty of it. If Abel's blood cried to God for vengeance, how much more will the blood of souls do it? In the first of Daniel, when Daniel and the other children of the jews, desired to be fed with pulse, and not with meat which came from the King's table, the Eunuch which kept them answered that he durst not. For (saith he) if your faces be not well liked when the King shall look upon you, he will take away my head from me. I do not say unto idol-shepherds and dumb dogs, (through whose negligence or ignorance, the souls of the people have leanness entered into their souls, and look with evil favoured countenances) that God will strike their heads from their shoulders, but this I dare say & avouch, that without true repentance he will cast both their boydes and souls into hell; and with the evil steward in the Gospel, who said in his heart, my Master will defer his coming, and so fall to beating his fellow-servants, they shall be cut in pieces, and their portion shall be given them with hypocrites, and at the last they shall be burned with fire and brimstone. O therefore that evil and slothful Ministers would consider this in time, and lay it near unto their heart and repent of their cruelty past, and hence forth carry more merciful hearts towards the inheritance of Christ, yeerning and pitying the spiritual necessities of Christ his sheep, after his own example, Matthew 9 36. Lastly, it is greatly to be wished, that all unjust and Sacrilegious persons, and Patrons, who are the direct and effectual occasions of plunging many souls, into endless perditions, by wrongfully detaining the hyers' of God's labourers, by which means the Church of Christ is pestered with foolish Ministers, and blind Shepherds, that God I say, would give them better minds, and change their bloody hearts into pitiful hearts, to take compassion on their brethren, which do by heaps run unto destruction. For Christ jesus will not for ever put it up, to be so cruelly dealt with in his people, which be dear and precious to him as the apple of his eye. Text. Verse 30. Then shall they begin to say unto the Mountains, fall on us, etc. THese words are borrowed out of the Prophet Hosea, Interpret. Chap. 10. ve. 8. Where God threateneth unto sinful Idolatrous Samaria such extreme judgements, as they should rather choose to suffer any violence, then to live and languish in their miseries. Here Christ foretelleth the jews, that this shall be just their case, even such a miserable condition they should be in, as they should seek death, and it should fly from them; desire to be crushed by the weight of hills and mountains, rather than to enjoy life with such anxiety and unhappiness. How this was fulfilled is reported by josephus, joseph. lib. 7. ca 8. a jew, himself an eye and ear witness of all that horrible calamity that came upon jerusalem, according to this prediction of Christ. Hardly without abundance of tears, can one read the most bitter evils, and perplexed afflictions and shifts, which partly by famine, partly by sword, partly by flight (running into Caves and Mountains to hide themselves) they were plunged into, such an heap of most comfortless miseries, as the very romans, their enemies, pitied and grieved to look upon their desolations. Obser. Where observe the truth of Christ his predictions, that as his promises; so his threatenings of temporal and eternal woes they are all yea and Amen. As himself is so be his words, all faithful and true. His wisdom is such, so uncontrollable as cannot be deceived touching the events foretold: his power so invincible as cannot be resisted; and his truth so infallible as it is never falsified and altered. Shall he speak and not do? threaten and not execute? heaven and earth may sooner pass, than one jot or tittle of his word should fall to ground. God is not as men that he should lie, or as the sons of men, that he should repent. Use. Let all men therefore fully assure themselves of the most certain and undoubted effects of Christ's words to be such as is foreshowed. Which on the one side must make the godly, even shout for joy, out of assurance to enjoy their present happiness, to wit, all good in this life, as far as shall be expedient for their salvation, and all those good things promised in heaven; as the sight and the presence of God in glory, the company of innumerable Angels, and blessed Spirits of just men, that their bodies shall shine as the Sun, their souls be replenished with perfect knowledge and fullness of pleasure, that new name, that Paradise of GOD, Reu. 2. & 3. that tree of life, that crown of immortality, that white stone, etc. even all that blessedness which the word speaks of. Also on the other side the wicked (which turn not, and with whom there is no changes, as the Psalmist speaks) with fear and dread may expect and look for that everlasting fire, black darkness, gnashing of teeth, weeping of the eyes, wring of hands wailing of heart, that ever-gnawing worm, that never-ending torment, that fellowship of the Devil and his Angels, etc. whereof the Scripture makes mention: for the mouth of the Lord hath spoken it. Text. Verse 31. For if this be done in the green tree, what shall be done in the dry? THis is the AEtiologia, or confirmation, proving that the jews cannot always stand and prosper, but must come down, by an argument, à minori ad mains, from the less to the more, thus: It is less likely that righteous persons (which be fruitful in good works, like green Trees) should be punished, than the wicked and impenitent, which be as dry and rotten wood. Therefore, if heavy afflictions were inflicted on Christ, who was full of grace, as good juice or sap, which burst out into fruit, ripe and good; much more shall miseries fall upon barren and unfruitful jews. When the Husbandman spares not the green wood, but burneth it, how will he spare the dry, which is far fitter for the fire? Here, in the Greek (by a Sinechdoche Wood is put for Tree, Interpret. as Gen. 2. Wood of life, and Wood of knowledge of good and evil, for Tree, etc. And that word, by a Metonymy of the effect, is translated (green) which in the original is as much as (moist) opposed unto dry. The whole sentence for meaning is like that in Peter, 1 Epist. Chap 4 v. 17. 18. If the righteous scarcely be saved, where shall the ungodly and Sinner appear? And if judgement begin at the house of God, what shall be the end of them which obey not the Gospel? Out of this our Sentence I observe for our instruction, observat. the condition both of the righteous and of the wicked. Touching the righteous, their condition is like the estate of CHRIST their head: Christ being full of grace, joh. 3.34. having the Spirit above measure, did live most innocently, joh. 3.34. bearing plenty of good fruit, teaching the people, and doing good by his strange works, as well as by sound doctrine, like unto a green tree, and yet was hated in the world, and sore afflicted: likewise the Elect, which be his members, Christians be like Christ both for holiness & afflictions. must be conformed unto him both in holiness and in suffering. Rom. 8. 29. God hath predestined us to be made like unto his Son. Hence it is, that as Christ is compared unto a green tree, so the faithful are by the Prophet Esay (Chap. 6. 1.) called Trees of righteousness. 1 Part of their condition to be fruitful Trees. And in the first Psalm, ver. 3. in respect of their regeneration, whereby they are engrafted into Christ; and of the grace of sanctification, whereby they are enabled to bear fruit much and seasonable, they are likened to a tree planted by the rivers of water, which bringeth forth fruit in her due time. In another Psalm the righteous man is compared to a green Olive, which is green and fructifies all the year long: so the godly are holy, not by starts and fits; but all their life long. Herein being contrary to the nature of all worldly trees, that the longer they are, the more green they wax, and the more fruit they bring forth, as it is written, Psalm. 92. 13. 14. Such as are planted in the house of the Lord, shall flourish in the Courts of our God: they shall still bring forth fruit, in their age they shall be fat and flourishing, whereas other trees the longer they stand, the less fruitful they be. The fruits of this our Christian tree, be rehearsed by the Apostle, Galat. 5. ver. 22. 23. The fruit of the Spirit is Love, joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. Also in the Ephes. 5. verse. 9 2 Pet. 1. ver. 5. 6. 7. From this first condition there is offered unto the righteous, Use 1. Admonition. matter both of admonition and of comfort. They are hereby warned above all things to take heed of barrenness in their profession, and to study how to be fruitful and profitable continually: carefully doing the works both of their general and particular Callings, out of a sincere desire to glorify God, and to benefit their neighbours. As earthly Husbandmen which have planted their grounds with trees, after they have dunged, watered, trimmed and pruned them, they expect that they should bring forth fruit (as they may by good right and reason) if they miss of their hope, and their trees prove barren after all their cost and labour bestowed, they cut them down, and cast them into the fire, as did that man, mentioned in the Gospel, Luk. 13. ver. 6. 7. who coming to his vineyard, and finding his Figtree empty, took order with the dresser to have it hewn down: so God that heavenly husbandman, which hath grafted you, as Trees, in the Orchard of his Church, will proceed against you in all rigour and severity, when he cometh to visit you, and to look for fruit, he shall find your branches either empty and bare, or with a few clusters upon them, after all his pains and charge, after so many gracious instructions, and benefits, both bodily and spiritual; which ought to have prevailed so greatly with you, as to have made you think, not only of bringing forth fruit, but of increasing and abounding in fruit, as the Apostle prayeth for the Colossiaus, Chap. 1 v. 10. And as he exhorteth the Thessalonians, that they may increase in love, and abound in every good word, and in every good work: so that it is not enough for Christians sometimes to do well, and to speak well, to bring forth a little fruit, as it were a sprinkle, here a Fig, and there a Grape: but according to the time that they have stood and continued in the Church, and the means they have had to grow up in godliness, they ought to strive to be abundant and plentiful in the fruits of righteousness, for God will require much where he hath committed much. Whereof it would come to pass, Use 2. a double comfort. that (amongst many other) you shall reap these two comfors especially: first, that the more green and flourishing you are in piety and innocency of life, the more ye shall become like unto JESUS CHRIST your Lord and Saviour; who was ever either saying or doing some good, either curing the sick, or raising the dead, or casting out devils, or instructing the ignorant, or rebuking the obstinate (as it is written of him) that he went about doing good, and that he did all things well: now what greater consolation can there be to a godly mind in the whole world, then to bear the image of Christ's holiness and goodness? for they that be good and holy as Christ was good and holy, they are sure to be like him in happiness, as they are like him in fruitfulness. Whosoever imitateth his innocency shall be partakers with him of his glory: for where Christ is, there must his servants be, john 14. But unto this comfort which is very great, add a second, which is not small; namely, that Figs, Grapes, or other fruits, are not so delightful and pleasing to the Husband man, as the good works which do grow upon the Christian tree are grateful and acceptable unto GOD, through jesus Christ, 1 Pet. 2. 5. Hence good works be termed, Heb. 12. the sweet fruits of righteousness; and in the Canticles, Cham 4. ver. 13. 14. Christ saith of his Church, that her plants are as an Orchard of Pomegranates, with sweet fruits, as Camphire, Spikenard, even Spikenard, and Saffran, calamus, and cinnamon, with all the trees of incense, Myrrh, and Aloes, with all the chief spices. Oh what a comfort is this to know that the chiefest and choicest spices are not so sweet to our taste, as our good works be pleasing unto our heavenly Father! But to pass on to the other part of the condition, 2 Part of their condition, the Crosse. which concerns the godly in this life: it might be wondered that they being for innocency of life and plentifulness of good fruits so like Christ, so pleasing to God, even as green fruitful Trees are to the husbandman, yet as if they were the worst of all men, hated of God and man, they should undergo and suffer so many heavy and hard troubles and dangers, their life being as full of misery as it is short for continuance (as job saith;) job 14. 1. their days as evil as few, (as jacob complained;) they being subject to peculiar afflictions for righteousness sake, Gen. 47. 9 such as Scripture calleth crosses and persecutions; beside those tribulations which be common to all men, so as the righteous, looked upon with a fleshly eye, and considered according to their present and temporal estate might be esteemed of all men most miserable, 1 Cor. 15. 19 (as Paul speaks of them all) which believe, and the very scum or filth of the world, and offscouring of all things (as he writes of himself and fellow-helpers in the Ministry;) this I say, 2. Cor. 4 might give unto us just occasion of marveling & astonishment, were it not that the Scripture hath not only taught it so plainly that God will have this to be the condition of the faithful, Mat. 16. to bear the cross, Act. 14.22 to pass in to heaven through many afflictions, 2 Tim. 2. 11 to suffer and die here with Christ, to have trouble in the world, joh. 16.33 to be reviled and persecuted for Christ, Mat. 5.11.12. etc. and withal, hath evidently revealed the causes of God's counsel and will in this behalf; why his pleasure is (contrary to the course & custom of worldly husbandmen) to bring the moist and green tree first to the fire of affliction, and afterward the dry and withered (as Christ speaks here;) to begin his judgement at his own house, as Peter saith, 1 Pet. 4. 17. to dispel and chastise the children, when the bastards are left without correction, Heb. 12.7. The reasons of this administration are, Why God first affliteth the godly. first of all to conform the faithful now unto their brethren and fellow-servants the Prophets, Apostles, and other Saints which have gone afore us, Mat. 5.11. 1 Pet. 5.9. but especially to their elder brother Christ jesus, Heb. 12.2.3. who endured the shame, Heb. 2.10. & bore his cross, and by affliction was consecrate of his Father; so his will is that the rest of the children whom he hath sanctified, should follow his steps, dying and suffering with him, that they might reign and live with him, see Rom. 8. and 2 Tim. 2.12. Secondly, to purge out corruptions in herent, and remaining sins, that they might be more fruitful in good works, as men do lop and cut their Vines and other trees, least growing too rank in leaves, they should bring forth little fruit. john 19 2. 3. Therefore job saith, the corrections which God hath sealed, are sent to take down his pride (that he may walk humbly with his God) and to turn him from his enterprise (that he may live holy and unblamably blameably before God and men. Thirdly, to make man know what is in himself. Deut. 8. 2. to his faith, as gold is tried and purged in a furnace, 1 Pet. 1.7. to manifest and increase patience, Rom. 5.4. that the children of God by their strength of faith, and patience, which they find to be given them of God, to enable them to bear the burden of the Cross, and to endure temptations, to stand fast in the evil day, they may grow to experience, & from thence by degrees come unto that hope of glory which confoundeth not, but filleth the heart with joy unspeakable and glorious, Rom. 5.3.4.5. 1 Pet, 1. Fourthly, to withdraw and wean them from the love of these wroldly things, that the world may be crucified to them, and they to the world, Gal. 6. Also to stir up and excite their prayers, to quicken their faith, to manifest God's power and goodness, both in upholding, and delivering them in their great weakness and fears. 2 Cor. 12. Lastly, to give to the godly which now are troubled, certain demonstration of rest hereafter, 2 Thes. 2. 6. and to the wicked which now have rest, strong evidence of future anguish, as the Apostle teacheth in the same place. 2 Thes. 1. 5. 6. your tribulations and persecutions which ye suffer, are a token of the righteous judgement of God, etc. For it is a righteous thing with God, to recompense tribulation to them which trouble you, and to you which are troubled rest with us. Which well agreeth with the doctrine of our Text, that if God strike the righteous, he will less spare the wicked. Uses and duties. From this consideration of the will of God, and the ends of counsel in smiting the godly here more grievously sometime then he doth his enemies, we have certain duties to be learned, and practised. The first is, not to promise to ourselves a constant ease, and quietness in this world, as if we could live here always in pleasures and prosperity. Whereas, beside that which is written, experience telleth us all things earthly to be mutable, and nothing so subject to change as men and their affairs: for as soul weather and storm followeth a calm, and fair seasons, and night day, and Winter Summer; so sickness succeeds health; poverty riches; adversity prosperity, sorrow joy: therefore as Mariners in a calm provide against a storm, and provident men in plenty look out, & lay up for the days of famine, as joseph did: so God's children are bound in prosperity to prepare for adversity; for these take turns, and nothing else is seen under the Sun. Satan, and the wicked will not suffer the godly to lack trouble and affliction. Cross is a necessary and perpetual companion of the Gospel. Crux Euangelijl; comes. Wherefore as a man that means to build, Luk. 14.33 will first cast and consider whether he have means sufficient; and as a Captain will weigh his forces ere he go to war: so good Christians must arm themselves, and get a resolution, with strength and power from heaven, to go thorough stitch with their profession: for he is not worthy to be Christ's Disciple that hath not this settled affection, to forsake all for his saviours sake, and for his Gospel. What Paul said of himself, every one in some measure must be ready to do, not only to be bound, but to die for the Lord jesus. A second use of the former doctrine is, 2. Duty. to admonish the Children of God to be patient and well-contented with afflictions, when they shall happen, howsoever long and sharp they prove, seeing it is the pleasure of their Father, and the portion of all their brethren (those afflictions which they suffer being accomplished in the rest of the Saints which be, or have been, or shall be in the world, 1 Pet. 5.) for all that will live godly, must (a necessity in it, not expediency alone) suffer persecution, 2 Tim. 1. and that they have Christ their guide and Captain, who hath led them the way, and doth both minister strength enough to bear and abide the cross, and hath promised the victory, Rom. 16.20. Yea, and turneth the crosses of his people to such and so manifold commodities. The meditation of these things must prevail to stay them from grudging or fainting, and keep them in their uprightness & constancy, without being weary in their mind, or weary of well-doing. 3. Use. Finally this rebukes the profane persons, two ways, both because they rashly judge of the righteous, when they be under the scourge, censuring them for hypocrites and men hated and cast out of GOD, forlorn and desperate, (as Elihu, and the other did of job) and the Courtiers of Saul, of David, and the jews of CHRIST. Whom they thought to be quite forsaken, because they saw him sore plagued, and not delivered: and also for that they falsely soothe and flatter themselves in their sins, as if they were dear to God and beloved of him, because of his indulgence and lenity toward them, presuming of God, that he will not destroy them, but with blessings and kindnesses still fill and follow them, boasting (as if they were at a covenant with hell, and death) that no evil shall come near them, that they shall sit and reign as Queens, and feel no misery, nor ever be removed: wherein they are deceived; for if these things be done to the green tree, what will be done to the dry! That we may now draw to an end, A transition to the condition and twofold estate of the wicked in this life. as out of the former part of this verse, we have seen the condition of the godly, both for their doing and suffering, their holiness and affliction; so let us in few words observe the estate of the wicked impenitent sinners, what they are to God or in his sight, and what God will do to them. However ungodly sinners, and close hypocrites may be had in admiration of others, and for their outward riches, and greatness in the world, or some internal gifts of the mind, as Learning, Wisdom, Eloquence, 1 unfruitfulness. knowledge of Arts and Tongues, may be accounted highly of, as if they were some great personages, and be something in their own eyes men of worth and renown, such as all aught to reverence, yet in the judgement of GOD (whose judgement is according to truth, Rome 2. 3 for he judgeth not after appearance, but seeth what is in their hearts) they are most vile and base, being in very deed void of goodness, and good for nothing. There is no more saving and true grace in them, 1 Samuel. than there is sap or juice in a rotten log; no more fruit comes from them then from dry wood. Even the Scribes, pharisees, the Priests and Elders of the jews which would be saluted Rabbi, Matth. 22. that is, Master, a name of reverence, given to such as excelled many, and esteemed themselves the guides and lights of the blind and ignorant, the builders of the Church, rare for holiness as well as learning, Rom. 2. yet Christ who knew them perfectly, and much better than they knew themselves, pronounceeth of them here, to be no better then dry trees, barren and rotten, worthy to be burned. What is more contemptible or unprofitable then stubble & chaff, which men neglect and tread under foot, or cast out of doors? yet by Esay 5.4. also by Mal. 4.1.2. the wicked are compared unto such things as are of none or little use and moment. In the first Psalm as the wicked be described what they are for quality, such as do not meditate in the law & doctrine of the word, to know, believe it, and do thereafter; so in the same place, for their vileness and unfruitfulness, they are likened unto the dust, Psalm. 1. vers. 3. which lieth in the street, and is trod upon by all men, clean contrary to the tree planted by the river, being full of the moisture of justification, and of the fruits of sanctification. Our Saviour universally affirmeth of all which are not his members, john 15.6. that they are without fruit, like the withered branches of a vine, which men gather and cast into the fire. But Ind, verse. 12. doth yet further nullify, and vilify such unrighteous persons, calling them clouds without water, carried about with the wind, corrupt trees, without fruit, twice dead & plucked up by the roots: at a word, that which the world judgeth in their malicious corrupt opinion, the true servants and Saints of God to be. 2. Cor. 4. the same unregenerate and unrepentant sinners be indeed, even the filth and garbage which is thrown out of the city upon the common dunghill. Did Hypocrites, which take the law of God in their mouth, Psal. 50. and yet hate to be reform, casting the word behind them, Mat. 7.4.5.6. and open sinners, which like Swine and Dogs, do obstinately continue in their uncleanness, contemning all admonitions, hating and hurting their admonishers, having shaken out of their heart both fear of God and shame of men (like that evil judge in the Gospel, Luke 18.3.) did (I say) these men believe firmly, Telluris inutile ●ōdus, fruges consumere nati. and seriously consider this their baseness and barrenness, that they be but unprofitable burdens of the earth, borne to consume fruits, not to bear fruits; Oh how might it strike them with dread and horror, and cause them speedily and earnestly, without dalliance or delay, to change their minds, and to hasten their amendment, especially, if so they look into themselves, what they be for lack of grace, as they ponder what the most just and severe judge of the world will be, and do to them through the rigous of his justice, which shall be at length (when his patience is expired) as a consuming flame to devour such dry sticks. When Esay writeth this of the obstinate jews, 2 Their unhappiness. (which despised the warnings of the Prophets, and cast off the Law of the Lord of hosts; As the flame of fire devoureth the stubble, and as the chaff is consumed of the flame, so their root shall be rottenness, and their bud dust, Cham 5.24. and in Chap. 33.11. Ye shall conceive chaff, and bring forth stubble, and the fire of your breath shall devour you. Also in Chap. 47.14. Behold, they shall be as stubble, the fire shall consume them, they shall not be able to deliver their lives from the power of the fire. Lastly, when Malachi denounceth thus against despisers, Chap. 4.1. The day cometh that shall burn as an Oven, and the proud, and all that do wickedly shall be stubble, and the day cometh, that shall burn them and leave them neither root nor branch. I pray you what else may these comminations mean, but so much in effect as David speaks in the Psalm. 37.19. That the wicked after they have long lived in prosperity and glory, flourishing as a bay tree, shall at length suddenly and horribly perish? and as he saith in another Psalm, They shall come to a fearful end, and the transgressor: shall be destroyed, Pro. 29.1. Psal. 37. Or as Solomon his son showeth their ruin, They that harden their necks shall perish, and shall not be cured; they shall be broken down, and never be built up (as it is Psal. 28.5.) or as Christ threateneth they shall be gathered, bound up, and cast into the fire, john 15.5.6. As thorns, and briars, and dry rotten branches, they shall be sewell for the flame of God's indignation, which when the hour of his judgement cometh, shall as easily, speedily, and unrecoverably overthrow his enemies, as the fire licketh up and consumeth either stubble, or chaff, or dry wood, or as the wind disperseth the dust; or as the Husbandman cutteth down the fruitless Fig tree. Use. Wherefore let not wicked doers and unfruitful Christians, who live to themselves and not to Christ, please themselves, or take their case to be good because they are borens with, and blessed, do prosper and find God patient, for this mirth and pleasure will last but a while, a moment as it were, as craking of thorns, and shall be turned into eternal woe; the good things which they see and use are but temporal and momentany, and light; but the evils which they see not have an eternal weight. Woe be to them which are rich (saith Christ) they have received their comfort. Woe be to them that now laugh, for they shall wail and weep. These words plainly speak of a change (a woeful change) which shall beside ungodly rich men: and no marvel if it go full ill with the wicked at length, seeing it goeth so hard with good men. When the green tree is brought to the fire, the dry wood can not long scape scotfree; no, not even in this life: many times they are many of them even here strangely plagued, and the longer suffered the heavier is their wounds, Tarditas vindictae gravitate poenae compensatur. in the end; as a hand lifted up on high gives the more grievous blow, the slowness of revenge is recompensed with heaviness, and weight of the pain. God struck Abel, put jacob to much trouble, afflicted the Israelites in Egypt, greatly exercised Elias, chased David out of his country, put him in danger of his life oftentimes (the waters came over his soul) yet winked in the mean time at Cain, Esau, Egyptians, Pharaoh, Saul, Achab and jezabel, as if he had forgotten them, but in fine he set their sins in order before them, and tore them in pieces when there was none to deliver them. Though Christ be a man of sorrows, become a worm and no man, be railed upon by wicked mouths, murdered by unrighteous hands, and the jews his crucifiers, in the mean while, and sometime after, laugh, rejoice and triumph, yet will not God always keep silence, but payeth them home their wages, even full measure into their bosom he rendereth them vengeance. What horrible judgements did God execute upon those bloody persecutors in Queen Mary's days, even in the eyes of men, howsoever with great and long sufferance he had spared them? But if the wicked (as innumerable heaps of them do,) after a prosperous life have a peaceable death, live in wealth, and go to their Graves with honour and pomp, yet afterwards there abides for them the more fearful and grievous torments and damnation: For look how much they have had of pleasure, so much shall they taste of torment, Revel. 18. And as they have heaped sins upon sins, so shall they stack and store up wrath (as a man should every day carry a stick toward a pile of wood, therewith at last to be burned) against the day of wrath and of the just declaration of the righteous judgement of God. Rom. 2. 5. The Richman is now in hell, in flaming fire and torment, who once fared deliciously, and was costly clothed every day. The use whereunto this estate of the wicked, 1 Use. thus woeful and unhappy, must serve (if we deal wisely,) is, first of all in respect of the righteous, to hold them from impatiency and fretting, such as David, (Psal. 37. and 73.) and jeremy did fall into, when they saw the outward felicity of the wicked, how they lived without peril or fear, in all plenty and glory, it had almost made them trip, and think them the only blessed men, certainly it wrought repining grief and impatiency in them. I fretted (saith David) to see the ungodly so prosper: howbeit looking forward to their end, they saw how they were set in slippery places, and must come down in a moment, and miserably perish. If such holy men were offended, how may we mistrust ourselves, lest the honour and riches of evil men be a scandal and an offence to us, and make us weary of all, and to give over our uprightness, and to like of their ways, and choose their conversation? Howbeit, arm yourselves against such stumbling blocks, by this meditation, that when the green tree hath such things done unto it, the things done to the dry, what will they be? And if God have a rod for the the righteous, he hath a sword for the unjust, which he will whet, and draw, and strike them dead withal. A Scorpion for sinners, for a scourge wherewith he chastiseth his Children. A cup he hath in his hand, full of wine mixed, whereof his Children and the wicked do both drink; Psa. 11.4.5 they, the top and uppermost; these drink up the very dregs. Stripes and wounds are prepared for the righteous; but Fire and Brimstone, hail, Storm and Tempest, shall be the portion of Sinners. He comes against the godly which offend of weakness, as a Father, angry with his negligent and forgetful child; but as a fierce judge against the wicked, which sin wilfully and of malice. Wherewith as just men have cause to be contented, 2 Use not murmuring when they see one part of his judgement towards themselves, but waiting to behold the whole proceeding and course of it toward his enemies: so it ought to amaze and astonish all evil livers, considering their destruction sleepeth not, but cometh on toward them with a swift foot, as travel upon a woman, or a thief in the night shall suddenly surprise them, and mightily confound them, as an host of armed men, Prou 1. 25 26.27.28. or as a Whirlwind, because they hated knowledge, and regarded not instruction: he called and they heard not, they answered not when he cried to them; but despised his counsel, and would none of his correction: therefore when their fear cometh, he shall not hear their cry, nor answer when they call, but shall laugh at their desolation, and mock when their dreadful fall cometh. If men when they hear such things threatened, and withal do see with their eyes such green trees (as this our text speaks of, or this which now lieth before us) so wonderfully smitten of God, with such unwonted distresses and diseases, would enter into such a serious meditation concerning themselves as this; when these unharmfull and holy persons, merciful and righteous men, which feared God and lived justly, eschewing evil, could not escape the fierce wrath of God; what will be mine end, which have lifted up my mind to vanity, and walked in crooked ways, minding earthly things, and my heart set upon evil works! oh, how happy might they become! And when they read that other men's sins so burdened and bruised Christ, (himself being sinless and just) let them think what will light upon their heads, being so full of sin, if they do not turn from their iniquities with all their heart, and with all their soul. This is the profit which impenitent persons must labour to make of the judgements of God upon the righteous, and nor to do as they in Luke 13. 2. 3. 4. which forgot themselves, there own guilt and danger, and took such as Pilate killed and mingled their blood with their Sacrifices, and them upon whom the Tower of Shiloam fell, and crushed them to death, to be greatest sinners: whereas our Saviour directed their eyes back to look to themselves, and consider their own perilous condition; that except they repented, they likewise should perish. FINIS.