A SERMON preached at Paul's Cross, the 23. of April, being the Lord's day, called Sunday. 1581.  
By Anthony Andreson.  
¶ Printed at London by Ralph Newberry. Anno. 1581.   

¶ To the right worshipful esquires, master Edmund Andreson, Sergeant at Law to the Queen's most excellent Majesty: and to Master Thomas Fanshawe, her majesties Remembrauncer in her honourable Court of Th' exchequer, Anthony Andreson Minister of God's holy Gospel, sendeth most Christian salutations.  
AS it pleased god of his provident purpose in his mercy to call me (your poor kinsman) to that notable place and honourable Audience at Paul's Cross, to sound forth the word of his Grace, which in the simplicity of my soul, I carefully there delivered: So his wisdom hath further used the godly, and of good judgement, (and not a few) to draw from me my promiss, to profit his people further abroad, by the same his holy word in the office of this my willing pen: which labour of mine therein, I have (by the lords goodness) now so faithfully here set down, as I suppose, neither any Method is altered, or matter omitted, that by me then was there spoken. Happily some other words in some places are used, (as otherwise it were not possible, unless I should have first penned, and then conned my Sermon by heart, which had been a heavy labour, both loathsome, & needless I praise God of his mercies, to whose glory I speak it) but the selfsame substance of doctrine, matter, manner, and order, which both your worships with the rest them heard is here continued. If therefore it now seem to obtain less, consider the action is past, yet here is the same matter, but wanting the voice, gesture, and person of him that spoke it: But no doubt God's spirit shall open the hearts of the Readers to receive it (his seed) to their comfort, if they with desire of gain to their consciences, turn over these little leaves. And I pray God, (in and by our Christ) that it may fructify as much as my desire is, and that is so much as possibly I can crave. And were it of much more valour (as it is for the handling, but in middle sort) no other choice would I make, than to both your worships (my good cousins) as to them, to whom I own myself, for your loving and continual friendships towards me. This my poor gift, therefore accept of your good natures, as from the heart of him that wisheth you the whole treasures of God, for ever to enrich you, in body, spirit, and soul, to eternal life: Whose defence be ever yours, and your for ever his, in Christ our Lord, Amen.  
Your kinsman and well-willer to his power in Christ, AN. ANDRESON. At my Chamber in London, june. 6. 1581.   

Emanuel. Let us pray, etc.  
Luke. 13.6.  He spoke also this Parable: A certain man had a Fig tree planted in his Vineyard: And he came and sought fruit thereon, and found none: then said he to the dresser of his Vinyard: Behold, this three years have I come & sought fruit of this Fig tree, and find none: cut it down: why keepeth it also the ground barren? And he answered, & said unto him, Lord, let it alone this year also, till I dig round about it, and dung it: And if it bear fruit, well: if not, then after thou shalt cut it down. 
Right honourable, learned, & dearly beloved in our saviour Christ, this sacred portion of God's holy scripture thus read unto you, is spoken by our Master Christ as a parable most fit, to express the wilful ignorance, and obstinate rebellion of that pernicious people of jewry which now, for their unfruitful hearing, and contemptuous rejecting of the great graces offered them by the word of God, are in short time utterly to be cast under the curse of God's malediction. The occasion of this Parable, was the carping speeches of the Samaritanishe jews, in cause of pilate's cruelty, against the Galileans, whose blood he had mingled with their pretenced sacrifices, which abused the sacrifices of right religion, in the most cursed purpose, to open rebellion. which purpose being most ungodly, God used that civil power, to meet with their attempts, before they had begun their endeavour, although in much cruelty, the Precedent used right revenge. The report whereof was brought to Christ, as thereby either to draw from Christ some sharp censure of the Precedent his cruel act, or else to terrify his sacred person, in cause he taught, under so severe a Ruler. But the Lord saw their subtlety, and answered them with great discretion, affirming the execution of the sinners to be just, leaving the manner of doing, to be decided before the Lord, and by their own tidings took happy occasion to teach them the doctrine of repentance, saying: Were these only sinners? I tell you nay: But except ye repent, ye shall all likewise perish. And God himself by that other kind of correction in jerusalem, doth also forewarn you, that not only those xviij upon whom the Turret of Siloah fell, were sinners, but also yourselves yet left alive, are likewise right guilty of death. And if you do not by this his ordinary and extraordinary hand, take occasion to amend your lives: ye shall all likewise perish. But you are sharp of sight into other men's actions, and most blind to see your own estate. But behold: it is even like to this Parable: A certain man had a Fig tree, etc. The Lord hath planted you jerusalites in his fruitful land, he looketh for your holiness of life to him, he laboureth to all that may be, that you should be fruitful, but often coming, he findeth you ever barren: Therefore it is not long ere you shall be cut down, to your utter confusion. And this was fulfilled by Vespasian and Titus, about forty years after the ascension of our Saviour Christ. And thus much for the jewish Fig tree.  
The argument or sum of this Parable is, that many are often suffered of GOD to remain, whilst some are weeded out, that yet deserve like casting forth, with others from the vinyeard: And that this long suffering of our good GOD, is to draw us to repentance, but if we (abusing his grace) do remain rebellious, our contumacy shall cause us with vehement force to be thrown from the Church and common weal of Gods elect, to the gaping gulf of extreme hate, and perfect misery.  
The parts of this Parable (in my judgement) are two. First here is set down right notably the singular grace and goodness of God to his people, shadowed here by this Fig tree. Secondly, the constrained sentence of God's justice, to and upon the same place and people, where before he hath notwithstanding diffused his abundant grace.  
The former part is approved in these words: A certain man had a Fig tree planted in his Vineyard, etc. The second in these: Cut it down, why keepeth it the ground also barren, etc.  
The great and singular goodness of God shineth here most brightly, as well in the baseness of the tree, which he hath planted, as in the most excellent place, wherein he hath right mercifully established it. The Metaphor is very elegante, taken from the Fig tree, which by nature in the root is very bitter, though by the Art and labour of the dresser, his fruit become right pleasant to the eater. And surely, not only the people of juda▪ but also of the Gentiles, if they be pierced at the root, shall approve this for most true, that they are naturally bitter to the eye and palate, of any sensible taster. In birth we are most bitter, as being imbrued from the conception, with our first father's sin, and in bitterness of sin, (not by Marriage, but by natural propagation) we are all conceived both King and Caitiff. As David hath said: in sin hath my mother conceived me: For we are all the sons of Adam, and of one propagation, after our common corruption. And in our birth no sweetness, but bitter gripping of the mother, bitter wrawling of the child, and most bitter estate of the same, before the second birth. Whereof I refer you to the reading of Ezech. 16. 
Ezech 16.1 2.3.  Chapter. Our father is an Amorite, our mother is an Hittite, our kindred is of cursed Canaan, and we polluted in our own blood, and by condition the children of God's anger, 
Eph. 2.  Oh most bitter root, and unsavoury Fig tree. But are we bitter in our life? happily some man would think, that reason might reach us his hand of good direction. But (alas) we then wax to increase in bitterness. For as the wormwood groweth bigger, and so increaseth into bitterness: even so we, as we increase in stature, state and strength, so do we abound in bitterness of sin. And if we would more plainly see this, let each man sound the sea of his heart, and he shall find there, great stony crags full of bitterness and gall against God and his own soul, and all godly men, albeit that God's spirit of regeneration doth daily purge and mortify the same. But from ourselves let us cast our eyes with truth into the earth, and into this our nation of England, and (o Lord) what bitterness? what bitter controversies for religion received of the enemy? what great delight to drink a carouse of that wormwood water of Popery, 
Revel. 7.11.  of which john in the Revelation speaketh? And, as the third part of the earth have drunk of it, so they are become more than three parts bitter by it, against God, our gracious Prince, her godly laws, state and people.  
What bitter hate bear they to the word? how bitterly bite they at the Preachers thereof? What bitter root can yield such juice, as the Papistical spirits do stream out against us? These are Fig trees indeed, planted in this holy land, they make the ground barren and bitter, wheresoever they dwell, their children, their servants, their tenants, that Country that doth entertain them, those friends which do accompany them, are either made very bitter, utterly barren, or much molested by them. The soil of the land they do devour, the Nurse of the Country (our Gracious ELIZABETH) they do despise. They are as Mice in the Lord's barn, they eat up the owner's corn, but they refuse to joy his presence. This bitter tree bringeth his fruit, but it is without the dresser of the vinyeard: Even such as the Galileans brought against their allotted Prince: seditions, conspiracies, and public rebellion. And whatsoever good our godly Nurse and good Princess, doth endeavour, the same our bitter Papists turn to wormwood, reporting evil of godly laws, and stirring up such foreign foes, and domestical enemies, as they can procure to assay their best against us. And their pretence, with the Galileans is religion, freedom from the bondage of conscience, and tyranny of now government, when as the most bound of them, reap much more freedom, than either their cause, or conscience can deserve, or yet can win them thankful unto God. But is your Fig tree now ready ripe, you Papists? Your buds were preately broken in the North, haply your after growth is blossomed now, and braggeth of his ripeness, and your lovanists, Seminaries, and late upstart jesuits, are ready to reap the fruit of your bitter Fig trees. But (o Lord) it is a bitter fruit, a pestilent Fig, and a deadly diet, which they desire, therefore grant, that they may perish. They are (O Lord) rotten in their ripeness, let them fall to confusion, which in this merciful time of so much pruning and dressing, by thy holy word, and her majesties softened sword, can not be converted unto thee. But do you desire a day you bitter Papists? What have you to do with that day? our sins indeed do fight against us, and if our demerits bring us a heavy day, yet it is not yours, but the lords day. We may say to you, as the Prophet Amos 
Amos. 5.18  said to his wicked ones in his time. What have you to do with the day of the Lord? woe to you that desire it. The day of the Lord is darkness, and not light: it is as if a man did flee from a Lion, and a Bear met him, or went into the house, and leaned upon the wall, and a Serpent bitten him: So you run from her Majesty, supposing her a Lion you Papists, and hope after a day, but even in that day, you (I say) shall be devoured of the Bull, of romish Bashan, & the she Bear rob of her whelps, shall tear you in pieces. But you have peace offered you, and you seek for war. Wherefore you hunger your own destruction, 
jer. 24.  even in that day, wherein your suppose is of Popish solace. But (beloved) were it that only the Papists of England were bitter, we might in sweetness lament that sour fruit. But ourselves are bitterly set one against an other, our hearts and acts at home, our Courts and Assizes in the Country, our thrusting and rushing into Westminster Hall, doth compel you my Lords of the Benches to witness it, that England is full of bitter Fig trees. The Lord be merciful to choose us into his vinyeard, loving to plant us, willing to dress us, and to prune us, that we may be fruitful, and bring forth by his operation, sweet Figs, and odoriferous fruits unto him, for his holy names sake. It may irk us thus to hear of our bitterness, but it may shame us to feed of such fruit. Surely it wearieth one to think thereof, and therefore I will now record God's mercy and goodness to this Fig tree: namely, how he hath planted it in his holy Vineyard. What he hath there planted you have heard, even a bitter Fig tree: Now, where it is planted, our Text doth say, namely, in his vinyeard, let every man therefore apply this to himself, as it may appertain him. The whole Realm of England is this Fig tree, planted into the universal Church of God. This City of London is likewise a part of this Fig tree, growing out of the same. And every Country, Town, village, Potentate, preacher and private person is a branch of this Fig tree of England, being borne or now nourished in the same. And so every man is to apply this unto himself, that he is this Fig tree, planted in this land by God's mercy, which land, is of his infinite grace and goodness grafted into his Catholic vinyeard, the universal holy Church of Christ Militant in earth. The fertility of this vinyeard is such, if thou do respect but the soil of the land, that we must of necessity say of it, that which Esay 
Esa. 5.2.  said of Jerusalem: My beloved had a vinyeard in a very fruitful hill: Of this lands fruitfulness I rest to speak in this noble Auditory, least I should seem to tell them, that by far greater experience may teach me, that it is the treasure house of God's abundant and fruitful blessings, serving us plentifully, and sending hence abundantly, sufficient proof thereof to all nations, not only near, but far off situate from us, Gods holy name be praised for it, & Christ jesus make us thankful inhabitants, & fruitful Fig trees to the Lord, obedient to her Majesty, & trusty in truth, & give us right English hearts one to an other. Oh Lord how great is thy goodness? but herein much more, namely, that of thy infinite goodness & grace thou hast placed us in this fruitful land, & planted the same, into thy most holy Vinyard, & sacred sea of thy holy Church. Engl. is a member of the church of God, & (thanks be to God) the church of God is in Engl. But here some Papist seemeth to say, (me think) Nay sir, not so, England is not, nor hath the Church of God in it. To whose blasphemy we may boldly answer: The perfect notes, & infallible marks of God's Church, both of the visible & invisible Church, are apparent with us in our Church of England therefore England is the Vineyard of the Lord which is the house of jacob and the Church of God. 
Esa 5.7.  The visible Church of God we call here, that Catholic company, which is dispersed into sundry places, & are by the word of God called into one society and fellowship, as Gods elect people in outward profession of sincere religion, participate together of the Lords Sacraments, make confession of the Christian faith, according to the word, & do accept the public & private discipline of the same, in seeming sincerity. And this catholic & militant company, are placed into sundry territories, which for their situations & diversity of Countries, be also divided into particular Churches, and bear such names, as the Country soil is known by, as the Church of Corinth, Laodicea, Ephesus, Thessalonica, England, France and Ireland, etc. And this visible Church as it hath in it in every Country where it is, both good and evil ones, elect and reprobate, faithful and infidelious, 
Math. 3.22 Math 13.27 2 Tim. 2.20  holy and hypocritical, Wheat and Cockle, Corn and Chaff, vessels of honour and dishes of disgrace: So the said Church of God, called the militant Congregation, is known to be there, wheresoever these certain notes and marks thereof are resident, 
The infallible marks of the isible Church of God.  and to be seen in common use: that is to say, Purity of Doctrine, sincere delivery of Christ's holy Sacraments, and godly Discipline Which assured marks and notes to know his Church by, our saviour Christ hath couched into one sentence of the Gospel, under the commanding commission from his Majesty to his holy Apostles, in the Gospel after Saint matthew thus. 
Math. 28.18  And thus spoke to his Disciples saying: All power is given unto me in heaven, and in earth, go therefore & teach all nations, baptizing them in the name of the father, and of the son, & of the holy Ghost, teaching them to observe all things whatsoever I have commanded you, and lo, I am with you alway until the end of the world Amen In this sacred sentence (dearly beloved) are these three heavenly notes given of God, to try if his militant Church be in whatsoever kingdom, Country or people.  
Go teach the Gospel, this is the first: For wheresoever the doctrine of the word, is purely, after Christ's commandments delivered and taught, there is the Church of God.  
The second is the true administration of his holy Sacraments, Baptizing them in the name of the father, etc. Note well, that not only his matter of Sacrament, but his method in Baptizing must be observed, where his Church is established, & therefore the Lord delivereth both the matter, what, and the manner, how, saying: Baptize them thus: In the name of the Father and of the Son, etc.  
The third sacred mark of this visible Church, is registered under these words: Teaching them to observe all things, whatsoever I have commanded you. 
Math. 1.29  Do not (saith the Lord) only teach the nations my word, but baptise the believing, and those which believe and are baptised, see that they be kept in my obedience, and under my sweet and easy yoke, by your authority in my spirit, that their conversation amongst men, may advance their confession unto God. Lo, here is the rule and warrant for godly discipline in the Church of God. Teach them to observe, bring them to obey, direct the signory into their duty, teach them how they ought to govern in the Church: and let them exercise their authority to my glory, and to the maintenance of the same. Which then is in the right order, when they are taught by doctrine and discipline, 
1. Cor. 11. 1. Thes. 4.2  to observe all and every thing that I give you in commandment for them: and when you fear to press upon them, any thing that you have not received from me, which might tie their conscience to observe, as if it were of mine. Now this happy land of England, by God's great mercy, hath all and every of these marks, namely, the word of God most purely taught, the holy Sacraments of Christ (in substance) sincerely administered, & godly discipline by wholesome laws established: therefore this Church of England is the true church of God. For the first, we dare appeal to the throne of God, and the consciences of upright learned men, that we have the truth of God's holy doctrine taught amongst us. Which doctrine also, by her gracious Majesty, in her godly laws is mightily maintained and by the helping hand of such as be godly Magistrates, is greatly furthered, but by the learned fathers and zealous godly preachexes, most truly, diligently, and plainly in these our days delivered. And we may for our doctrine in Eng. (approved as I have said) right boldly affirm, as Pet. the Apostle in his time, for the Apostolical doctrine, said then: 
1. Pet. 1.25.  And this is the word which is preached amongst you.  
And for the two Sacraments of Christ's holy Church, which Church knoweth no more) we have them (in substance) sincerely by law established, and by the godly Ministers likewise to God's people administered, without addition or defalking too or fro the word of God.  
For the Discipline of the Church we also have it (though in some weaker sort) than either the authority of the word seemeth (to me) to afford, or the gravity of the cause, in our pestiferous time, doth require it: Yet it cannot be said, but we have established discipline, by her graces godly laws, to this Church of England, and at this last Parliament (against the Papists) have the same Christianly augmented. God grant that our godly and reverend Bishops, judges, Ecclesiastical Commissioners and officers which have the authority, may, and would, so use this authority they have, that God might be won, (as it were) with their godly endeavour, to enlarge the hearts of higher authority over us in the Lord by lawful power, to yield us further and more severe discipline, to one and all in this Church of England. Lord for thy mercy's sake grant it to this thy holy visible vinyeard of England we beseech thee. And in the mean space (brethren) let us be obedient to this we have, and heartily praise God for the same, and pray earnestly with conjoined hearts, for a further, by her Grace's authority, and the strict rule of his holy word. These holy and sufficient notes of his visible Church, we have in our English Church at this day (the Lord be praised for them, and continue them with us) and therefore against all your blasphemies to God, your sinister, but subtle suggestions to Princes and people (o ye poor Papists) we stand by proof to be the Fig tree, planted indeed in the most holy vinyeard of the Lord, and have our Church consecrated a sacred member of the Catholic Church of God, visible with the rest of that militant troop and company of sanctified men in the universal earth.  
And as for the other forged marks of Universality, and personal succession, we count it sufficient to have the society with such the sons of God, as have their fellowship with the Saints of Christ, 
1. Io. 11.2.3 4.  and have learned to forsake the company of the wicked, and to avoid the way of sinners, but greatly detest, to stoop to that Cacolike Apostata of Rome, 
Ps. 1.  which so arrogantly setteth himself in that chair of the scorner. But touching personal succession of bishoprics and Churches, we hold it not to be always a sure mark of God's holy Church. Except ye will say of the Church of Israel under jeroboam, that idolater, that she was then the true Church, (though an Apostata by her gross Idolatry) because she could boast of personal succession from the Kings, and Bishops of that people. Or that the Church of judah under Manasses, (that idolatrous King) was (notwithstanding the murder of God's children, their sacrificing to Idols, their racing out of the law of the Lord, and banishing his holy sacrifices,) was (I say) (all this admitted) yet the true Church of God, because they had and could show a personal succession of Kings and bishops, even from the first Moses and Aaron. But ye will possibly press us with the authority of the Fathers, as with Tertullian that ancient, which boasted in truth, to have had succession of the Bishops of Rome, for the furtherance of his purpose. But forget not (you Papists) that as yet the Fathers of that Church had not departed from the faith: but with their succession had continued the Apostolical doctrine, upon which point Tertullian chief stood: as it may appear by him. And also, would God you would not with malicious hearts seek to darken that notable doctrine of his, in that his Book of prescriptions, that although many Churches, have not to show their personal succession of bishops, yet, if so they have the Apostolical doctrine, taught sincerely in them, for that consanguinity and kindred in Doctrine: those Churches are, and are to be accounted Apostolical. The Oriental Churches had due succession till Arrius had infected them with his poison: shall personal succession now approve the sect of the Arrians to be the church of God? So had the Church of Rome before Antichristes possession thereof. Shall we therefore now say, when their doctrine, their malice, their ambition, their pride, their devilish conversation doth convince them to be that whore of Babylon: Shall we (I say) now say, because they possibly can show us a great Catalogue of Bishops from Linus or Anacletus, that therefore they are now the true Church of God? And yet, were that a sufficient proof of God's Church, our Bishops in England then have their personal succession from the first, even the first that you can name, as by time, and next course succeeding one an other.  
Thus you see (dearly beloved) how apparent it is, that this noble Realm of England is planted by God's great mercy into the Catholic vinyeard of the Lord, the visible Church of God, and is itself a notable member of the same.  
Now time requireth, that we speak something likewise of the invisible company and Church of God, to the greater comfort of the godly in this visible Church, which this day hear me, or hereafter may hear of this holy labour, to their further benefit. If thou wouldst know certainly (beloved) in thine own conscience, whether thou art verily and indeed, the member of Christ, and so a lively branch of the virident Vine, end a fruitful Fig tree: examine thyself by these three points, 
The true notes of the invisible Church  all which the spirit of God again hath laid up in one most sacred Sentence, and this it is: The end of the commandment is love out of a pure heart, 
1. Tim. 1.5.  and of a good conscience, and of saith unfeigned. In this sentence (beloved in Christ) is laid forth unto us, the very true and infallibe tokens to every man's soul, whether he be the son of God or no. For, by degrees, from the fruit to the tree, from the child to the parent, he goeth & fetcheth thence unto us, the certain marks, whereby we are sealed to the Lord. The purpose of God, giving his word, is (saith the Apostle) that ye purely love one another, but your love must proceed from a good conscience, not from a corrupted heart, and this conscience hath his purging from an unfeigned faith. Then take hence your certain notes of God's children, and these they are. First, by the virtue of the spirit and word of God, a pure faith unfeigned. Secondly, a renewed mind, which here is called a pure heart. And thirdly, by the same spirit, such charity, as neither can be cold or hypocritical. In whom soever these be vigent & warm, let him be assured, though all the Popes in Rome had sent their curses against him & this honourable nation, yet he is of god, the member of Christ, & one of his invisible Church, which can not be cast forth of the doors.  
But that we may the better know how to sound our hearts, and have a more full feeling of this heavenly sweetness, let us learn what is the operation of this unfeigned faith required. Surely, it worketh by God's spirit and word three notable things in us.  
The first is, a perfect belief in our inward man, that though our outward should be fully punished for sin, yet our inward man, should have prerogative to bring both to the favour of God because our sins are not laid to our charge, 
Rom. 4.7.8 Ps. 32.1 1. Io. 1.  but remitted fully in the purging blood of jesus Christ. And therefore through his merit (our faith apprehending him) we may approach by that new and living way, unto his grace, 
Heb. 10.19.  and call unto him, as his justified children, Abba, dear Father, and rest assured, that we, by pure faith unfeigned have Christ jesus to be to us against our sinful folly, God's holy wisdom, our iniquity, God's righteousness, our grossness, his holiness, & against our daily & deadly sins: Christ jesus our sufficient ransom, 
2. Cor. 1.30.  as the Apostle hath set it down unto us in these words: But ye are of him in Christ jesus, who of God is made unto us, wisdom and righteousness, and sanctification, & redemption. The second work of this our unfeigned faith, is growing from the first, to assure our hearts of the countenance of God's favour, and good continuance of us in his love for ever and ever, so as, neither our daily sins, or Satan's accusations, or yet the very justice of God can possibly take his fatherly love from us, or impeach our great favour with him, or by laying to our charge true things against us, could yet cast off his singular love from us, 
Rom. 8. tot. cap.  of all which, that most noble chapter of blessed Paul, the eight to the Romans doth assure us. last of all, this faith is so renewed by the word of God, that it can not but say, to man's soul that hath it, Blessed art thou which haste thy part in the first resurrection, 
Apo. 2.6  for thou shalt not taste of the second death, but shalt be the Priest of God, to reign with him a thousand years. But will ye know (beloved) who hath this regenerating faith? verily, even only they, which are of a pure heart: For this is the ordinary work of God, by faith first to approach us to his holy presence, to make us his best beloved children, to justify us by his grace, and to sanctify us by his spirit. Then the same spirit descendeth to the second degree of his most holy labour, 
Ezech. 36. Ephe. 4. Coloss. 3.1.  and doth with his most holy finger, form and frame us anew, changeth our acts and hearts, and fashioneth us, to the Image of God, in true holiness and righteousness. And out of all doubt, great is the glorious God, by whose mighty operation the sea of man's heart is turned so quite to another course so as by the spirit he is brought to hate that horrible vice, which before he honoured, and ardently to love, and embrace with great delight that virtue which before he did despise. And to desire, to do those blessed things, of which he erst could take no pleasure. And this is that purity of the heart by the Apostle to Timothy so greatly commended, and is the second sound note of God's holy child and member of the invisible elect and predestinate Church, to life everlasting. And this second note you see consisteth in these three blessed virtues. The true hate to sin, 
Rom. Ps. 119.  even as to a Serpent. The sincere love of righteousness, with the exercise of the whole body and spirit to it. And thirdly, the inward desire of the heart in soul and body, to do the will of God: Although the same godly desire by mighty battles with sin, and Satan, is every day impugned: as by Paul in the seventh of the Romans, is most notably set down, whether for brevities sake I send thee. The last note of the invisible Church, and member of it, is sincere love & burning charity, love or uncorrupted charity, which proceedeth from true faith, is accompanied with assured hope, diffused by the spirit of God into us, and so borne unto our brethren, as we shun by evil example to hurt them, and take great care with all our power, 
1. Cor. 10 31  to do them benefit, even as the Lord hath commanded us, and do omit the opportunity of revenge, or hateful memory of evil done deeds: But, as God for Christ's sake, hath forgiven us, do from the bottom of our hearts, forgive and forget the injuries of our brethren, according to this saying of God's spirit by Paul: 
Eph, 4 31.32.  Let all bitterness, and anger, and wrath and evil speaking, be put away from you, with all maliciousness. Be ye courteous one to another, and tender hearted, forgiving one an other, even as God for Christ's sake forgave you. Shall we put the Papists to silence (o ye blessed people?) In this then do it, that they blaspheming us as evil doers, may have their mouths stopped by our godliness of life.  
And further, 
1 Pet. 2.12.15.  that so we may make our calling sure, and an entering into the everlasting Kingdom of God. Now then apply this doctrine to yourselves, 
2. Pet. 1 10.11.  (dear brethren) that ye have now heard, and say to your hearts, for comfort (if ye find in truth these marks lively in you.) Now we know for truth that God's spirit doth assure our spirits, 
Rom. 8.  that we are the sons of God. And so may you be bold, to bless God for this grace, and say unto the Papists, Gods goodness is great, who hath planted us in England, and England into his Catholic vinyeard, both visible & invisible. But behold, yet further, his gracious goodness appeareth, & is right notable to behold. For in this Vineyard of his holy Church of England to the great benefit of the Fig tree he hath first placed a watch Tower. 
Esa. 5.  He hath secondly set a Hedge of defence round about it. And thirdly, having stoned the ground, he hath established a Wine press within the yard, where each trees fruit, shall, in convenient time be brought to his trial & purpose of benefit. If that noble Prophet Esay could say so of judah and jerusalem, may not Gods Prophets cry it out now, concerning England, and say, the lords goodness is marvelous great to thee (o thou Fig tree of England) For he hath placed thee in his own vinyeard, he hath set up a Turret in thee, whence thy watch men may see thee, and thine enemies purpose against thee, wherehence to give thee warning of thine intended harms. And he hath set his hedge of providence round about thee, in more ample wise than ever had the Israelites, for they had but warrant, when they came up to jerusalem to worship, that no enemies should invade them. But thou England art and hast been hedged and defended, by the Lords miraculous hand, not seeking to serve God, but after a fashion waxing cold of his service, and haste given thyself to vanity and security in sin, art called, and goest rather backward: And yet, thine enemies abroad, 
Hos. 11 1. Esa. 7.1.2. & deinceps  and thy false confederates at home, seeking to make a breach in thee, thy God, England, thy good God, saith, it shall not be, and hath upholden thee, and defended thee, by him self against all secret conspiracies open rebellion, & foreign threats, now full this 22. years. Thy name be blessed for it, my God, & Lord, give our England eyes, to see her sins, & thy long suffering safety to us & for us in this thy provident hedge. The policy of the watchers, whereof her Majesty is chief, (whom the Lord still defend over us, that long she may wake to God, and watch godlily, for this her people of England, and also the Ecclesiastical, and civil honourable council, and Christian governors) is great no doubt, for whose great and godly pains to us, we own in truth great things to them, and many blessings to God. Yet is it neither simply, her Majesty, their policy, or other endeavour. (For all these with us are sinners, in his sight) but his holy hand alone, and that for his own names sake, that hitherto hath guided their holy counsels, and defended us. Oh that the watchmen of our England, would consider then right deeply their place. You be set my Lords aloft, to see aloof for the help of us that are appointed under you. Your carcks & care may not be, the Bishop to become very rich, the judge to be of great reverence, the Councillor & ruler, to gape after private gain, but you must be all helping, rather us, than yourselves, yea, to your own loss, in winter, summer, heat & cold, day and night my Lords, even as hiding places from the wind, a refuge for the tempest, as rivers of water, in a thirsty place, & as the shadows of great rocks, in a weary land. So the Lord hath allotted you. 
Esa. 32. ●. ●.  So Esay the Prophet hath told you. And the reverend Bishops must learn to know, that God hath called them to such reverend places, that they should not be more idle and Lordly, 
Acts. 20.  but more labouring and lowly, yea, if possible it may be, than their inferior brethren called to like function in the Lord, and holy office of preaching. And (beloved brethren) of the popular sort, our parts is to bless God, for our godly governors, both reverend fathers, and the civil Magistrates, which do many of them painfully travail in their places to watch over us. And are to pray with sighs and sobs to God, for some such of them, as neither teach as they ought, or watch as they should, or yet procure such as willingly would to the benefit of the Fig tree. I know some where, some places in England, that have a Turret or Pulpit, but no Preacher in it almost since her majesties reign: For why? the spiritual officers look over it, some temporal statute, and stern Papists, do so out-countenaunce it, as, neither the word is desired, or can with quietness happily have grace of hearing. The lord from heaven be merciful unto his people in earth. Well we must render to either state, our due obedience, suffer them to stone us, weed us, & prune us, that we may become fruitful, and so behave ourselves in all things by love towards them, that as they must render accounts to God, for their offices, so they may take pleasure to exercise their function amongst us. So doth the holy Apostle teach us, 
Heb. 13.17.  saying: Obey them that have the oversight of you, and submit yourselves: for they watch for your souls, as they that must give accounts (to God) that they may do it with joy, and not with grief for that is unprofitable for you. The Lord further saith, he stoned his vinyeard, and surely he hath mightily by her Majesty, cropped the tops, and cast out of the Church of England, the stony hearted Papists. It remaineth, that the stoners under her grace, be not stony themselves: For, if they be Papistical, that be Rulers, how shall the Papists of England, be stoned out of the Vineyard? Lord, thou cleansing God, preserve thy little church of England, cleanse the Benches of the land, that Benchers may call to the bar, such as hinder the growth of the Fig tree, in every part of this thy kingdom & by justice, authority & grace, convert them Lord, or cast them out of thy vinyeard: For why Lord, should they also make the ground barren? The allegory of the Wine press, let it be thus understood, the work offered of God to every calling in this his vinyeard of England. The noble Potentates have us her people committed unto them, the Lord doth look, that their endeavour should fill the press with holy labours. The reverend Fathers, and learned Preachers of the land, have their people: namely, the Church of God to exercise themselves upon. The grave judges have their greedy plaintiffs and defendants, to try their industry, and toiling service, yet holy to the Lord. And surely my Lords, you must stoutly and with good courage tread the Wine press in your Assizes, and in Westminster Hall. Your calling doth not only teach it you, but your very robes do preach it unto us: You sit in bloody Gowns of Scarlet hew, as whereby your very apparel doth prognosticate to yourselves, and us, with what hate to sin and zeal to God, you must execute the laws, even to the not only drawing of blood, by the sword of equity, but even to the dying of the place with the blood of the wicked, which otherwise can not be reclaimed. Your eyes must not look upon the mighty against the poor, or spare to strike the strong, that else would grind the simple unto powder: But you must above all (my Lords) that be judges, take great care of religion, and if in your circuits, you happily find any one bencher, that will not accompany your Lordships to the hearing of the word, the same you must call to bar to taste of the sword: For the judgement is the Lords and not man's. O Lord that I might once see that example in England, of some one godly judge or other, that, if any his associates refused in contempt of the word and laws established to go with him to Church, to hear the word of God there preached, his Lord would command him from the Bench to the Bar, yea, though he were a Lord. Some of you my Lords are more greatly beholding unto God, as by health and sickness, drawn nearer and nearer him, and are restored again unto life, that Christ jesus should be seen afresh to live in you. The Lord doth know his Church hath need of you: and therefore in mercy he hath again lent us you, play the men, and help to stamp into the Wine press, those which without you can not be brought to trial, and much hinder the gracious growth of the Fig tree. Let your godly hearts, take that ancient precept from jehosophat, that godly King, unto you, which saith, or rather Gods spirit, in that place of the Chronicles: 
2. Chro. 19.6.7.  Take heed what ye do, for ye execute not the judgements of man, but of the Lord, and he will be with you in the cause and judgements. Wherefore now let the fear of the Lord be upon you: Take heed, and do it: for there is no iniquity with the Lord our God, neither respect of people, nor receiving of reward.  
The Wine press for you (my brethren) of the vulgar sort, is, that Christian duty, which of duty we own one unto an other, teaching us to live godlily, 
Titus. 2 11. Gal. 6.9.  soberly, justly, and not to be weary of well doing one to another, but as candles always light, we so shine, 
Math 5.  that our works may procure God's praise. Let us do good unto all men, but especially to the Children of God. And know well, that the Apostle to the Ephesians, 
Gal. 6.10.  teacheth this to be the end of our placing in the vinyeard, that we be well exercised in the Wine press, saying: 
Eph. 2.10.  We are his workmanship created in Christ jesus unto good works which God hath ordained, that we should walk in them. And thus much of the first part concerning the great goodness and grace of God, to his Church this advanced Fig tree. And now (beloved) we approach to the rest of our Text, which setteth forth unto us the sharp and severe sentence of God, upon the same Fig tree, that was before so happily harboured.  

The second part. Then, said he, to the Dresser of this Vineyard, behold, these three years have I come and sought fruit of this Fig tree, and find none: Cut it down, why keepeth it also the ground barren?  
THis second part of our text (dear brethren) containeth two special points. First, the Lords long suffering the unfruitful Fig tree, to stand in his Vineyard, wherein his great goodness is yet further declared. secondly, his heavy sentence upon the Fig tree, after the long abuse of his great patience. Then said he to the dresser of his Vinyard, behold, these three years have I come, etc. Oh happy Vinyard that hath such a Lord, who doth not only plant it, defend it, & fructify it, but also doth daily visit the same, calleth upon his people, & offereth them the remembrance of the end, wherefore they are so planted and placed in his holy Church. He cometh first in long patience, to his slothful trees to see, if at length they can take blossom, and bring him fruit. Note then (good people) the end of your calling, it is to be holy, 
Heb. 3.13.  lively workers in the lords vinyeard, 
jude. vers● 20.21.22.23 Esa. 58.  to labour the Lords increase, by teaching & exhorting one an other, while it is to day, helping up some, and pulling out other from the fire, comforting the weak, walking with the strong, delivering the oppressed, and setting the prisoners free, restoring each man his right, using no violence to the little flock, but by godly example in life, and daily practise to their good, so to yield our Figs to our brethren, that they seeing our good works, may glorify our Father which is in Heaven. 
Math. 5.16.  And thus shall we make our calling and election sure, as the Apostle Peter hath taught us, saying: Give all diligence thereto, to be partakers of the godly nature, fleeing corruption and lust, join moreover virtue with your faith, and with Virtue, Knowledge, and with knowledge, temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness, love. For if these things be among you, and abound, they will make you, that ye neither shall be idle nor unfruitful in the knowledge of our Lord jesus Christ. The Lord's people must do the lords works, & the working God doth require a labouring people. Forget not (beloved) that the Lord of this vinyeard doth in visiting us often seek for fruit. Three things are of this Text to be considered: first, he cometh not hastily, to look if the tree be full of fruit, (although his soul desireth the first ripe fruits) but he lovingly looketh as a man desirous of some, and if the tree be very sparing, he doth not speedily departed, as angry at the same: but he taketh the boughs tenderly into his holy hands, and he lifteth up the leaves thereof, and searcheth diligently, if so there be any one Fig there, once, twice, and thrice, and very often, and if he at any time coming, find but some fruit, be it but here and there a Fig, he yet keepeth a blessing for that tree. But if after often coming, and painful searching, he yet (from whom nothing can be hid) can find no fruit, then pronounceth he his curse, upon that Fig tree, and saith: Cut it down, etc. Oh the long looking eyes of God's mercy upon the Fig trees of England: He came unto them in the beginning of her majesties reign, and did mercifully plant us, he hath daily since come by his Prophet's ordinary & extraordinary, and all to trim and prune us, 
Io. 15.  that we abiding in his Christ might bring forth more fruit. But he hath by his correcting hand to London, (oh London look to it, thou City of God) and other places with punishing rods of plagues and sudden deaths, continually of late visited us, as thereby reproving our wants of fruit. And now he stirreth up the courage of his Prophets (the godly Preachers which truly fear him) with one consent to sound, as it were the solemn blast of a last visitation, that if we can not yet be fruitful, 
Esay. 65.8.9.10.11.12.13.14.15.  they should tell thee (O England) that then this his vinyeard shall be taken from thee, and thou cast out of it, and shalt see it given to a nation that shall bring forth his expected fruit. Oh England, GOD make thee careful and mindful of this severe sentence, Cut it down.  
Secondly, let us here note, how the Lord saith not, I have come and found no Blossoms, but I have come and found no fruit. Fruit, and apt fruit (beloved) is that which the Master of the Vineyard expecteth. Blossoms are blown away with a blast, Buds are beaten down with stormy tempests, but sweet fruit is most meet for the lords mouth. But it is a hard thing for the bitter Fig tree to alter his nature: Wherefore he often draweth the vigor of the earth to feed his bitterness. Look upon the jewish Fig tree, and the Lord coming after long expectation for good fruit, what fruits found he? Esay sayeth: 
Esay. 5.4.  He looked that it should bring forth Grapes, but it brought forth Wild Grapes, viz. he looked for judgement, but behold oppression, 
Verse 8.  for righteousness, but behold, a crying of them that are oppressed, through joining of house to house, and field to field, so as they would banish the poor, to dwell alone by themselves. 
11.  Early up to drunkenness and bibbing from morning till night, banqueting, feasting, piping and dancing, but no regard of the work of the Lord, wherefore he hath made them. Furthermore, 
Vers. 20.  they gave a contrary tongue unto God: For they yielded commendation of that which was nought, and flatly condemned the simple good. They altered the times and seasons to their own fantasies, darkness for light, bitter for sweet, and sweet for sour. 
21.  They esteemed man's policy above God's divinity, making much of their own conceits, and became prudent in their own sight, they durst use, and brag of it, that a carousing Cup, or a hearty draft could not overtumble them, & therefore they would join Bacchus to Venus still. 
Verse 23.  Finally, they abused the seat of justice, Equity was sent from home, and the wicked were justified for bribes, yea, the godly, and his cause was by the adverse power intercepted of his right, and his case perverted, so as either the righteousness of his cause was darkened, or much diminished, or the true allowance to it utterly taken away: therefore the Lord did threaten his cutting down, 
Esay. 5.24.  saying: Like as the flame of fire devoureth the stubble, and as the Chaff is consumed of the flame: So their root shall be as rottenness, and their bud shall rise up like dust, because they have cast off the law of the Lord of hosts, and contemned the word of the holy one of Israel.  
But now let us look into the long suffering of this our God to this people. Behold, (saith he) these three years have I sought for fruit and find none. By this term of time, we are to note (beloved) the long suffering of God, which calleth by it to repentance. So he dealt with the world in the days of the flood, yea, even when he was ready to strike, than he gave them afresh a longer time to repent, namely, 20. years. 
Gen. 6.3.  So prolonged he the time of his plagues, to their posterity, even when the day was conceived, to see if they would prevent his anger with their returning unto him. And by his holy Prophets, cried unto them: (oh ye people) why will you die? 
Ezech. 33.11  Turn you from your evil ways: gather yourselves together (o people) not worthy to be beloved, before the dresser come forth, and ye be as chaff that passeth in a day, and before the fierce wrath of the Lord come upon you. 
Zephany. 2.12.  But they greatly abused his great forbearing, and so do we. jeremy said of them, 
jerem. 25.3  that he had called them to repentance full 23. years, early and late, but they would not hear nor incline thine ears to obey, but provoked him to anger, albeit he long suffered them, and sent to them his Prophets, as before is said. Oh jeremy (God's holy Prophet) thy term of time is cast upon us. These three and twenty years hath the Lord in mercy by the voice of his Prophets, called for fruit of us in England. But what should be our fruits? Surely, a duple degree in fruits, the Lord doth require of us.  
first a general fruit, as we be all professed into our Christ. And then a special, namely, every tree his own fruit. 
Philip. 1.27.  Of the first the Apostle Paul speaketh thus: Let your conversation be as it becometh the Gospel of God, etc. That is, that our hearts be one in judgement, our offections in love, our confederacy in godliness, such as we join hands in unity one with another, to fight together through the faith of the Gospel against the adversary, and not as dismembered bodies and companies, to devour one an other by jarring brawls and causeless contentions. Let this (beloved) be never out of our minds which are of one religion: If ye bite one an other, 
Gal. 5 15.  take heed least ye be consumed one of an other. Our unity & love doth appall the pride of the Papists: our brawling, contentions, and strife, (not for knowledge but for malice) doth breed a breach for the wicked. But, note that our unity & godliness, must be a conversation, not a deed well done by chance at a sudden, but a continued conversation in holiness: The guide of which conversation is set down to us here to be the faith of the Gospel of God, as from which fountain every man may fetch his several fruit, and liquor to life. Mark this you mighty rulers and rich of the earth. From hence, namely, from God's holy word ought you first (to others godly example) to draw the pattern to your conversation. God sendeth his holy Prophet's the preachers of the word, first to call you hither. Go down to the house of the King of JUDAH, (saith the Lord) to jeremy, 
jerem. 22.1  and speak this thing and say: hear the word of the Lord o King of judah, thou that sittest upon the throne of David, thou and thy servants and thy people. Execute judgement and righteousness, etc. then shall ye live. I pray you read the place at your leisure you princely Rulers. Know you, that first you above all men are spectacles and mirrors unto men: your conversation therefore must shine by the Gospel; & Gods holy word, and your love from above must abound in equity to his Ministers. Moses must love Aaron & defend him in truth against the malice of the wicked. But where is this Gospellike conversation? We will ask of the rich and mighty, now at the end of these three and twenty years but this equal fruit. But it is with us fruit good enough, for the Minister to be basely esteemed, it is no matter to prive his portion to your own purses, but such are Nabothes & fear not God. I speak not against the godly mighty, but against the rich men of the earth, which care not for these words: Do my Prophets no harm: Nor for this: He that teacheth the Gospel, let him live of the Gospel: Nor for this: muzzle not the mouth of the Ox, that treadeth out the corn, etc. But are these worldlings but few, or rather may we not ask who is it, that delighteth in this conversation of the word? For the most part ye despise our holy calling, but daily more and more, you labour and hunger to be possessed with our livings. You are by calling properly temporal, but through elder abuse, many of you are become improperly Ecclesiastical. The poor Minister must crouch to such patrons, his knee to the ground, his steeple to their stealth, his tithe to their granary, and his due portion to their unsatiable provision. These be improper persons, and therefore (I take it) by law, their Church detentions are rightly called impropriate promotions. These improper persons receive hundreds, but the poor Vicar can scarce have ten pounds, and yet the whole burden is laid on his shoulders. I know not how many Fathers of the law are imbrued with this blood. I am also a stranger to the City (a poor man come out of the Country) and whether my Lord Mayor or his brethren be, or have in their corporation this improper propriety, I cannot say: but I am very sure of this, it is a very unseemly sight to see a Parson of a Parish Church, so stately attired in such costly robes and golden chains, as the honour of this City doth afford to her Aldermen. But if you be such improper persons, I pray you yet have less care of your gain, and more of conscience: let us not serve you for such parings, but somewhat more liberally carve to us in the Lord, we admonish you. Remember, that the word of God requireth you to make us partakers of all your goods: 
Mala. 1.14.  And dare you so boldly take from us then, our first allotted portions?  

Malach. 3.8  It is counted a blessed thing with many, in these days to spoil the portion of the Minister: but the days to come shall prove it accursed with God.  
But (Lord) this is thy judgement upon us thy servants which have not served thee, as belongeth us in these thy forbearing days, and thy further plague to the posterity, for this contempt against thee. For thy word, by this means shall be either sparingly, or not at all delivered them. But surely, if Potentates had little regard to Religion, yet me seemeth it their great policy, whilst the LORD doth yet forbear, well to maintain the preaching ministry: For the heart of man is his leader, and the affectictions kindled there, enforce the body serviceable to his will. The hands may be restrained for a time, but the heart not altered, a new assay is to be given. But if the heart of man be once converted unto the truth of God, which cometh to pass by the office of Preaching) then the soul submitteth himself to every lawful power, 
Rom. 13.1  as sent from God, and for conscience to GOD, and duty to his word, causeth his body to obey, even to most hard commandments, impositions, & every demand. Let a survey be taken hereof betwixt the Papist, and the true Protestant, the one is ready to rebel at every motion, the other always pressed to aid authority, with goods, lands, & life. Wherehence cometh this, but that the hearts of men are settled by the word, to stoop and stand to their superiors set over them, not for fear, but for conscience? 
jere. 29.6.7  And good jeremy and Barucke 
Baruc. 9.11.12.  do ever persuade the Israel of God, not only to bend their backs to nabuchadnezar's bondage, but also heartily to pray to God for his prosperous reign, and for the life of his son Balthasar: how much more than will they teach obedience to godly Princes, by whom God is greatly honoured, and his Prophet's right lovingly entreated? But this is a hard fruit, (o noble Fig-trées, and improrer persons) to give to God lame livings and halting portions, to take the best by spoil from his Minister, and yourselves not sanctified to the service. For you are not otherwise Ecclesiastical, then when you call for tithes, but for the charge of the Cure you take no care. Oh, be afraid of this, you that forget God, and yet boast of his truth, for it is a right bitter fruit, and root of a thousand evils, to the Church of God, which is the very cause why I have thus said unto it. A branch whereof, behold, our present time hath bred, for our Ministers in the Country, for the most part, are either ignorant and idle, or else over poor and needy. The people, for the most, are likewise under such, either blind and Popish, or haughty and hard hearted, and yet the Lord doth still bear, and crieth for better fruits: 
Heb. 3.  oh (beloved) let us hearken to his voice, while it is to day: that we do not still thus fall, by degrees, from the living God, thorough the deceitfulness of sin. It is enough that we have spent the time of two and twenty years so vainly, 
1. Pet. 4.2.3  let us know that hence forth we ought to live not after the lusts of the flesh, but after the will of God. But this is a great wonder to many, that men professing God, and endued with so goodly wits should in the light of the glorious Gospel (so many years gloriously shining) delight to dwell in such obstinate blindness. But take up thy wonder (beloved) and look into the matter: So shalt thou perceive this bitter fruit to arise of these three monstrous vices, namely, of the carnal contempt of God's long sufferance: Of the natural distrust of his word and promise: And of the presumptuous abuse of his goodness.  
First naturally we fear those things which be angry and able to hurt, as lions, bears, and tyrannous men: Again, we do not fear, but rather contemn those things which be mild, & mind not harm, as loving, kind, and peaceable men. Yea, such Princes as be rough and sharp to punish transgressors, we fear to offend: but such as only strike of mercy's string, and seldom touch due justice threat, our wicked nature with tooth & nail, enarmeth haughty contempt against them. Even so it is likewise to our good God, because he is slow to wrath, & doth not always strike, we strait contemn his threatening word, supposing, either he is not able, or not knowing, to punish our open rebellion against him, and so the wicked saith in his heart, 
Psal.  there is no God.  
secondly, if GOD in mercy do sweetly persuade us by his holy word to true repentance, straightway our nature halseth up a natural distrust, saying: 
Malac. 3. 1●  what profit have we to serve the Lord? or what be his promises unto us? we will not hearken unto his word: 
Io. 22.14.15  For if we pray unto him what gain to us? In their deadly distrust, they scornfully say: 
Ezech 33.  Come let us go hear what the Lord will say to us: but they hold his Prophets as jesting persons, and pleasant Minstrels that satisfy the time. & not as the sincere Prophets of God.  
For neither believe they the promises of God's love to appertain to them, or the judgements of his wrath do they accept in truth, and therefore they neither embrace the promiss of his mercy, or be terrified with the threats of his justice. But in stead thereof they say: Come, let us eat and drink, for to morrow we shall die. Oh horrible and thrice cursed nature, so arming thy carnal corpse, to abuse the long suffering of thy good God. But be ye sure, that the eternal word of God is yea, and Amen, that whatsoever it promiseth, it shall perform, and though his infinite wisdom (to draw thee to repentance) do differ his plagues, yet he will justify his word in the day of his anger. When those things shall come to pass which he hath spoken by his Prophets, and then in the middle of his wrath, you shall confess, that not pleasant Minstrels, but God's true Prophets & Preachers were sent to forewarn you. 
2. Kin. 21.2  These be much more wicked than cursed Achab, which yet believed the word, at the voice of one Prophet, and received comfort: But these shall have him a witness to their condemnation, in the day of God's anger, which cannot, or will believe the Lords word, by so many years travel amongst them. 
Rom. 12.1.  But let us labour to persuade you by God's mercies, to offer up your bodies a holy, lively, & acceptable sacrifice to God: which is your reasonable serving of God: Tush, that cannot move, for you believe us not: you have Papistical spirits, that is to say, doubtful hearts you dare not rest upon the promises of God, and therefore will not be alured by his mercies. But let us tell you, 
Esay. 26 17  that if ye follow the fashion of this world, you shall die in the sins thereof, you say to yourselves, safe enough, for we have made a covenant with death, our Preachers do but scare us, we see no such likeness of God's anger, all things continue their course as at the beginning: But you wilfully are ignorant, saying, 
2. Pet. 3.3.4  that the Lord hath a desire to save us, and would have none to perish, but would all to come to repentance. Notwithstanding, be it known to you (O ye cursed scorners) the Lord will come to you as a thief in the night, and when you cry to yourselves, peace and rest, then sudden shall be your destruction, 
2. Tess. 2.12  which would not credit the word of truth to your salvation. 
Gen. 7.  The first age believed not Noah, and are universally drowned. 
Gen. 19  The cursed Sodomites scorned Loath, and with fire and brimstone are consumed. And canst thou think to escape with thy scorning covenant of death, thou Paynim Papist, and carnal Atheiste? No, the Lord saith to every such, your covenant with death shall be disannulled, and your agreement with hell shall not stand, When a scourge shall run over, 
Esay. 28.18.  and pass through, then shall ye be trodden down by it, etc. The third vice abusing Gods long suffering is, Our presumption to sin: For we conceiving by a natural self liking, a sinister conjecture of God's mercy, that he doth not so narrowly look to our offences, or will so strictly punish our sins: do therefore take occasion presumptuously to add sin upon sin, to pass the days of our youth, in distemperate dealings against God & man, promising to ourselves a long life, a long time to repent, & a long suffering God. But (O ye gallants of these days) which sin in this presumption, know ye, that God is just as he is merciful, & that repentance is his gift, to whom it pleaseth him, & given to the humble spirited that fear him: which in the days of their youth remember him, before those evil days come, wherein you shall for pain & grief in conscience & corpse say, we have no pleasure to live. Be helping therefore to yourselves in God, 
Eccle. 12 1.  and stoop to the yoke of Christ in time. Now is the day of your calling, when the sound of God's Gospel ringeth in your ears, now is the acceptable day: In this day harden not your hearts, nor treasure up to yourselves anger against the day of wrath. But lend your lusty ears to this necessary demand of the Apostle Paul: O man, 
Rom 2.4  despisest thou the riches of his bountifulness and patience, and long sufferance, not knowing, that the bountifulness of God leadeth thee to repentance, but thou after thine hardness, and heart that cannot repent, heapest up as a treasure unto thyself, wrath against the day of wrath, and of the declaration of the just judgement of God, who will reward every man according to his works. Now (beloved in God) let us pray the Lord our long suffering God to give us true repentance, that we abuse no longer his blessed bounty, either with carnal contempt, natural diffidence, or presumptuous sins: but that with David we may pray against the rebellion of our youth, 
Psal. 19  our secret faults and presumptuous offences, that in this long time of his suffering, now, drawing so near the lords Harvest, we may hasten through him our hears to be fruitful, least we still abusing his great patience, at the last shall hear to our endless sorrow, the sharpness of this sentence, Cut down the Fig tree. But (O Lord) and dear father grant us thy heavenly grace, we beseech thee for thy holy Christ's sake.  
And now time requireth to speak some thing of this sharp sentence, Cut it down. If he had said but, cut it, it had been a hard word of God's anger, but in that he saith, Cut it down, and with a further demand, namely, Why keepeth it the ground barren also? he signifieth his love is gone, his wrath is kindled, and therefore this barren tree must needs perish.  
Two wicked evils you see followeth this wicked Fig tree. first, he is not only fruitless himself, but the very place where he standeth, he maketh barren also.  
Secondly for this, after a long wattering, pruning, weeding and waiting, no goodness found in him, but much evil, he is commanded to be cut down from the trees of the vinyeard.  
And for the first, would God it were rightly considered of those which are in authority. For wheresoever the barren Fig tree abideth, there he is not only fruitless to God, but very hurtful to the common weal round about him, as for example, the child of hell, the shameful Usurer, as barren to God, so he maketh barren and unable to live, all the trees that erst bare great show in that Forest of his Country. Likewise the hardened Papist is not only an enemy to God, his religion, and her Majesty in his heart, but he maketh according the valour of his countenance, the Country by proportion where he dwelleth very Papistical with him. If he be a Gentleman, he corrupteth his tenants, and the godly Minister there hath small joy of his labour: but if a justice of peace (as too many such there are) than he goeth very near (if not) to corrupt sundry his fellow Benchers, yet by the fleshly favour they own him, and through the links of blood or affinity to him, or other their friends, they are become very sparing of religious fruit, both bearing with his Popery, and all his, and also, not so dutiful to God, and her Majesty, for the purging of the country of such bitter trees or fruits, as they, of faithfulness ought, or for their own persuasion should, were they not made barren by such a bitter Fig tree. Oh Lord why should such unjust Papists, sit in place of justice, so to barren the soil round about them. Mercy they have had, and it doth rather mar them: Lord, from heaven, from heaven Lord, grant them justice or mercy at thy good will. Convert them, or confound them Lord: For why should they yet make their wives, their children, their servants, their tenants, their friends and kindred, their associates and country thy people, her grace's subjects in these growing times, so mightily barren? Well, well, the jollity of these, and the number of our own sins, have writhe a chord of marvelous length, 
Esa.  to draw this heavy sentence upon this Nation and people, if we repent not, Cut it down. This sentence is most heavy, Cut it down: But yet it is here intercepted, with a most loving petition of the dresser of the vinyeard, viz. Lord, let it alone this year also, till I dig round about it and dung it, and if it bring forth fruit, well: if no, then after thou shalt cut it down.  
Greater glory God never brought to nation, than to this country of judea, so as the Princely Prophet David said of it: The Lord hath not dealt so with any Nation: And yet where he bestowed his greatest love, there they cast unto him for thanks the vile sin of senseless security, contemning his grace, despising his law, slouting his Prophets, killing his Christ, murdering his Apostles, and persecuting his Church, detesting his Gospel, and leading their lives without feeling with the Gentiles in most greedy filthiness. Wherefore their glory is turned into shame, 
Zach. 11.  and the staff of their beauty, & the band of his covenant is broken all to pieces, and they commanded to utter ruin, Cut it down. Oh that England would look to this. More beauty, greater bands of God's amity hath not been seen, no not in jewrie, yet England is too careless what she giveth God: She taketh an argument from his former favour, and loving band of peace, to be incorporate into a perpetual rest, but she remembreth not that jerusalem and juda are cut down, nor thoroughly weigheth the cause craving like censure now. In truth (beloved tree of England) were it not for that interception of thy dressers petition, the intercession of thy only mediator jesus Christ, there is no let of this sentence against thee, Cut it down. Consider then with thankfulness (beloved) who is thy safety, Even jesus Christ alone our mighty Michael, 
Daniel 12.1  that standeth in the gap these 22. years for thee. But here we may not forget, the Christ our dresser & defender to God his father doth 2. things for his church. 
Ezech. 22 3  The one is, as a vigilant pastor & defender, he is ready to help, present at need, & taketh the opportunity offered, to benefit the same: For even at that instant, when God commandeth to destroy the tree, at that present, he maketh his hearty petition for it.  
The other is Christ's prayer for his people, but under a condition, Spare it Lord (saith he) etc. till I dig it, if then it bring fruit, well: but if no, thou shalt cut it down.  
Of Christ's vigilancy over this land, for her defence, we have most singular assurance, and the same shall appear most plainly unto us, if we look into the ancient sins of the same, in her elder people, and his sentence, executed upon them after his long suffering, for that there wanted a Mediator at last to stand in the gap. And in sincerity of our hearts do then level the line of our wicked conversation, with the sins of our ancestors, & his defending arm upon us, we shall be driven to acknowledge his loving vigilancy to be our only stay. The ancient Britons the first Fathers of this Island, did live after Christ's incarnation in abundant wealth, but they gave themselves (saith the story) to the heresy of the Pelagians, to the disdain of the truth, and to great looseness of life, so as the Nobility & Clergy were wholly given to Bacchus and Venus. The Lord first sent them warnings, than wars with the Picts and Scots, which mightily molested them. But what did these brute Britons? They returned not to the Lord, confessing their sins, and repenting their wicked lives, reposing their confidence in God's hand, but continuing in their lust still, they sent for aid against the enemy to the Saxons, about the year of Christ 685. which was the first message of their overthrow. For the Lord in his just judgement used them his instruments to drive the Britons into Wales, where they remain as yet, & these their confederates possessed this pleasant Island. So came the Britons under this Censure, Cut them down. Likewise the Saxons possessing this land, and abusing Gods blessings, gave themselves to a declining from God and his truth, and charity was key cold amongst them. Which two horrible vices can never dwell alone, & therefore ignorance came into the country, and took possession of the Church.  
It was a wonder (saith the Book) to have a Priest to understand his Grammar. The Nobility became Atheists and wicked men, the common people were sold to sin: For pride, whoredom, and drunkenness entered into them from high Palaces. Niceness of apparel, had then a common habit with men: for new devices were every day. And (that which is not at this day amongst the rest to be forgotten) the Saxons did in very much bravery clip or shave their beards to the very face, all except only the over lip. But the Lord (as greatly grieved at the Land, by some good Bishops reproved them, and when no admonition could prevail, he bent the heavens with blazing Comets, to threaten this Sentence: Cut the Saxons down. For, Anno. 1066. after the Comet, came William the Norman, and did execute that sentence upon the Saxons, conquering the land, and overthrew the former state. O dear brethren in God, can we Englishmen see our noble tree thus twice cut down, and not quake for fear of like judgement? or is there not like cause in us, so to procure God's wrath? Be not deceived, GOD is not mocked, neither come I to flatter, or yet to fear to speak the truth. England is full of sickness, biles and sores, procuring death. We may truly lament, for it is as the Prophet Micah 
Micah. 7.12.3.  did for his people, saying: Woe is me, for I am as the Summer gatherings, and as the Grapes of the Vintage, there is no cluster to eat, my soul desired the first ripe fruits. The goodman is perished out of the earth, and there is no righteous among men. They all lay wait for blood, every man hunteth his brother with a net. By this sentence the Prophet accuseth his people of 3. pestiferous evils: whereof the first is a Catholic backsliding from religion & godliness saying: the good man is perished for those that remain, are but rare & thin, even the gleanings of the Harvest, and as the Vine tree, after the Vintage which may happily have here and there one Grape left behind. Secondly, of a general hypocrisy, for he saith: Nemo rectus, No man treadeth by the measure of the line, which his profession & calling doth level unto him, but maketh a show of another than that he is indeed. And last, of an universal cruelty, using the Metaphor, Every man hunteth his brother with a net. And my brethren let us examine the common condition of most parts now in England, shall not we perceive these sins to abound in the same: look to our earnest profession of the Gospel, in the beginning of her majesties reign (whom God in his mercy long preserve over us, & ever in his Christ) how we hungered the truth them, how we joyed of God's Ministers, how we desired heavenvly increase, & prepared our lives to answer the Gospel: we cleansed our Churches, our hearts & houses of popish Idolatry, we re-edified the same with the squire of the word, that in such zeal (namely, the Potentates, Bishops, Citizens of London, & other many godly ones) as we were no whit inferior to the jews, which with Nehemias' & Ezra 
Esra. 3. & 5 Nehe. ca 3. ca 4.  repaired the ruinous walls of jerusalem. But (beloved) let us with a simple eye, look into every state almost in England now, & we shall right sorrowfully see a catholic cooling of this former zeal to God's house. Partly by the malice of Satan in his servants the Papists, seeking by persuasion & all policy, to hinder the former work, offering us their help to build, whose purpose is, wholly to pull down: And partly, 
Esra. 4.2.  by our own weariness of well doing, which contenting ourselves with our first building, 
Haggai. 12.4.  have taken surcease for a time, to build & pull down, & rebuild again (to our great cost, & the Country's great pain) our brave bowers & sumptuous towers, to feed our fantasies, and poor men's eyes: but the building of God's holy house, to the increase of faith & virtue in true religion, we have almost laid aside, except a few summer gatherings, by grace conserved unto God. May we not therefore admonish Magistrates, Ministers & godly men, to apply this voice of the spirit of God to his holy church, which first was sent to Ephesus? viz. I know thy works (saith God) and thy labour, 
Revel. 2.2.  and thy patience, and how thou canst not forbear them which are evil, and hast examined them which say they are Apostles and are not, and haste found them liars, and haste suffered (for my name's sake) and hast patience, and for my name's sake haste laboured, and haste not fainted. Nevertheless, I have somewhat against thee, because thou haste left thy first love. Remember therefore from whence thou hast fallen, and repent and do thy first works, or else I will come shortly and remove thy Candlestick. We are all less loving, less labouring, and less zealous in religion, than erst we have been: yea, one and all of us, which the lords spirit (the true discerner of all things) doth call here a falling from our first love, and threateneth a coming to cut us down, if we prevent not his speedy coming to our candlesticks. O Lord for thy mercy's sake, grant to our godly Prince, and all her noble Counsellors: to the Bishops and learned Fathers, to the judges, Preachers and godly people (though Summer gatherings) thy grace, that they may all in their callings and spirits, take hold of their first love, and do their first good works, in thee, and by thy Christ, that our Candlestick (thy holy gospel and Church, her Majesty, and this our happy state) may firmly stand to thy glory, and our continual comfort for thy holy names sake. But if there be such a weakness in God's Summer gatherings in England, which yet are the best beloved of the Lord: what are we to look for in the rest, which are but hypocritical? Nemo rectus, (saith the Prophet) No man keepeth his heart, and his hand, by that line that the law of his God, & the simplicity of his soul, doth direct unto him. And surely, if you will not wilfully be blind, when did you ever read, hear, or see of greater hypocrisy, than is now resiante in England?  
The Papist supposeth, it his greatest grace to colour his Italian heart with his Papistical hypocrisy: For let him be accounted Papistical by the superiors, and Lord, how he protesteth the contrary, and if his inferior inform him, than he frowneth, sweateth, sweareth, and taketh it hotly: but yet there is no greater poison in the Toad, nor fixed hatred in the Serpent, or rigour in the roaring Lion hunting for his pray, 
Gen. 3.  than lurketh under the sugared tongues of our Italienated Papists: For the poison of Asps is under their lips. Again, what dissimulation amongst men of all sorts in each degree? O Lord, it is a world to see Abel's countenance, but Cain's heart amongst confederates, friends, partners and cobrethrens universally abroad. It hath been called the holy water of the Court, but in every corner of the land at this day are great wellsprings of this infernal Lake. If ye buy but corn of the husbandmanne, there is deceit, if you deal with the Artificer, behold sweet words, and slighty subtlety. But traffic, or crave counterchaunge with the Merchant or Usurer in City or Town, (except some special man of GOD) and behold a grave countenance, a sugared tongue, and seemly welcome: but if thou deal with him, he is as a thorny hedge. Thou takest him for a shelter, but if he have delivered thy clothes from some stormy rain: yet ere thou escape from under him, he will all to scratch thy flesh: If he bitten thee not to the very bones. Oh seeming friendship, and sure hypocrisy. O Lord preserve thy holy ministry from hypocrisy, and keep her far from justice seat. But Micah 
Micah. 7.3.  said in his time of it thus: To make good for the evil of his hands, the Prince (viz. the great Rulers in the land) asked, and the judge judged, for a reward, therefore the great man, he speaketh out the corruption of his heart, and so they wrap it up. The best of them is as a briar, and the most righteous of them is sharper than a thorny hedge. The day of thy watchmen, and thy visitation cometh, then shall be their confusion.  
No marvel (beloved) for a general iniquity, can not but beget an universal cutting down. Would God hypocrisy had not spread his wings so largely in England, & pierced so deep as to the hearts of many sorts in her, or so cunningly coloured his ugly shape, as he hath at this day. For no where shall religion, godliness, or honesty offer herself in England: but hypocrisy dare adventure to presume of some preferment in that place. He is the vesture of the proud, the habit of the adulterer, the gown of the Usurer, and the best attire for the Machevil. The Atheist girdeth him about him, and no treason can be broached besides him. He delighteth not to dwell with beggars, but offereth salutations to sacred states, the Lord grant all godly Princes and Potentates eyes to see him, and spirits to discern him, for his glory and our best good.  
But have we likewise universal Cruelty? and do we lay watch to forstall our brethren? surely, this sin is too universal. What Village, Town, or City is it, that is not a witness unto this? 
Gen. 10.9.  Nymrod was called a great Hunter, but Nymrod's hunting is nothing worth: he hunted after beasts and buildings, but we against our brethren. And surely this hunting must needs be universal, while it hath taken hold of the Clergy. Do not her majesties Courts approve great hunting with a Net lease often, twelve, or twenty years to come, is hunted so after, with a covetous Nymrod now, that his poor brother which doth enjoy it, must of necessity, either take a new, or be in fear to be forestalled of his state to come. No offices so base, that sundry nets of divers webs, are not provided to forestall them. No forfeit, be it small, but greedily some one doth prosecute against an other by means whereof, sin is daily sold for silver For the informer taketh his bribe, and lets the fault remain. No entreaty, persuasion, or loving desire, can win the poor, but little favour in this cruel age. Such dyking in of grounds, such barring men of common right, as the poor Cottier must either beg, and be starved, or else steal and be hanged: For so men hunt after blood. The Country Villages do decay, and shire Towns are filled with beggars: for rotten sheep do over run all. Oh Lord, cease this cruelty. 
Habac. 2.12.  The Prophet Habacucke cried out of them in old time, which builded Towns with blood viz. rapine, oppression, and cruelty.  
But he hath left it also to thee in writing, which pullest down Towns, to feed thy own covetousness with poor men's blood: Ho (sayeth he) he that coveteth an evil covetousness to his house, 
Habac. 2.9  that he may set his nest on high, to escape from the power of evil, thou haste consulted shame, to thine own house, by destroying many people, and haste sinned against thine own soul: for the stone shall cry out of the wall, and the beam out of the timber shall answer it, And concerning the Clergy, such spiteful cruelty is bend against it, as it passeth, not only by others against us, but even of one of us against an other.  
It is a great cruelty, my Lords, and Fathers of the law, that sundry godly Preachers in this land, living obedient to the now established laws, have been possessed of their benefices for many years, shall be no more regarded than a dumb Dog, a blind Idol Priest, that can nothing say: Nay, by some such wicked persons and their complices, Noble men, and great men of authority shall be abused, yea, reaching sometime to the highest governors, to flit good mennne out of their seats. I could name some such lewd persons, and will, if I be demanded, that make an occupation to espy advantage, making no difference of men, for their filthy gain, to thrust out godly Preachars from the Church of God, and for their fee, to thrust the greatest giver into such roomths. These are shameful Hunters which hunt some twenty, some thirty, some forty years past, for forfaites of Benefices, to set Simony on sale. I beseech your lordships aids and helps for God's church herein, that if you want law for these men, your endeavour may be to procure further, as time and grace will offer it. Want law said I? nay my Lords, you had need go afresh to your Books, and study more law, against the cruelty of these days: For, what say you (learned Fathers) to this cunning cruelty. A patron of a Benefice, giveth his Benefice freely, fearing the strict examination of some good Bishop, so as the poor Clerk to be instituted by his presentation, may safely swear and perform, that he hath given nothing, promised nothing, either money or lease, he or his friends: but the patron calleth the friends of the party presented, and bindeth them in a great sum, that whensoeur the same shall be instituted and inducted, he shall at any time, within one month, after such his induction, at the demand of the said patron, or his assigns, absolutely resign uppe his said Bene●yre. But what is the purpose of this cruelty? Forsooth, either to compel the incumbent having passed the bishops hands, to lease unto him the covetous patron, that benefice at his own price, or else to thrust him quite out of that seat, for an other Chapman. O horrible and most grievous cruelty: I speak not by guess, but by certain knowledge hereof, yet not in mine own case, I praise God for it. But if cruelty be crept so high, as it rageth so against the Ministers of God: shall we not think she hath great authority in the temporal sort? I purpose not here to say more of the sins of England: but be you judges (O honourable audience, whether the petition of our Mediator hath not hitherto most mightily prevailed against our deserved sentence, Cut it down. But now let us consider likewise of Christ's conditionated prayer for the Fig tree. Till I dig it, and dung round about it: if it bring forth fruit, than well: If no, then after thou shalt cut it down.  
Here is prayer with condition, the condition hath in it this: first, the labour of the dresser, and also of the good success of the tree. I will dig it and dung it, saith the dresser of the bitter Fig tree. That is, I will do to it that thing, which, if there be any life in it, shall without doubt make it fruitful. The great mercy of God doth still yet abound (beloved) and the singular love of this our mediator Christ, here also, that when the day of destruction is preparing, even than the Father by the mediation of the son is stayed from striking, to a further season. But Christ will dig, and Christ will dung his Church this Realm, and every Fig tree to take away by the one, the corruptions and impediments that may hinder his fruitetulnesse: And by the other to shelter him, supple, and moisten his root, that the vigour, which there is couched as scant keeping life, should valiantly aspire the top of smallest twigs, and mightily make them fruitful. And this holy operation Christ our Lord, worketh from heaven by his substitutes and Ministers in earth, namely, his Magistrates, Civil & Ecclesiastical: his holy spirit by them diggeth the trees at the root, to the glory of his name, in converting and confirming the Fig tree, or in justice and equity to cut down the same. And here you Governors under God, you must learn from Christ two especial lessons: First, that you have such a Fatherly love to your charge and people committed to you as Christ our Master had, and to be free from those evils yourselves, which cause this heavy sentence to the Fig tree, cut it down. Secondly, to be vigilant, sober & wise, to discern the time when to make present petition to the Lord, and to dig and dung the tree, and to stand in the gap against the lords wrath. To the first, Moses giveth example, to all Magistrates, and (besides our Christ in this Parable) Amos the Prophet to all God's Ministers. And fear you not good success of your prayer and your godly travel: for this Parable and other places of God's Book, do hearten you hereto: namely, the Lord by the Prophet ezechiel, 
Ezec. 22.26  who, accusing the Priests to have broken his law, to have defiled the Sacrifices, and profaned the sabbaths: The Princes to be ravenous as wolves, and to destroy souls for their covetous lucre: The Prophets and Preachers to have daubed them (that is, flattered their vices) with untempered mortar, to say, thus saith the Lord, when the Lord spoke not so: The people of the land by violence and robbery, vexed the poor and needy, and oppressed the stranger against right: all which provoked Gods great anger, and their deadly destruction, yet to the comfort of the civil and Ecclesiastical Governors: he there saith: 
Verse. 30.31  And I sought for a man among them that should make up the hedge, and stand in the Gap before me for the land, that I should not destroy it, but I found none: Therefore have I powered out mine indignation upon them, and consumed them with the fire of my wrath. Their own ways have I rendered upon their heads, saith the Lord.  
Note well this, how God in his anger, seeketh for his Gods and Ministers in earth, to have their labour, to dig and dung, to hedge and stand in the breach against God, if his vengeance be coming: and they shall prevail. If the love of Moses be in the Magistrates, as we have great cause to confess it, and the bowels of pity in our fathers and Ministers of the church of England: No doubt they will pray for us, they will endeavour to make us fruitful. Of whose love, for brevities sake I send the Magistrates to Exodus, 32.31. and the fatherly Pastor to Amos the Prophet. 7.1.  
Then, to discern the time of standing in the gap, is right necessary for the godly Magistrates in earth, and when to be most earnest to dig and dung the Fig tree: And that is, even when else the Lord would destroy it, and saith, Cut it down. God useth not now to speak to us, but by his holy Preachers, which be ordinary and extraordinary. His ordinary Preachers (our daily Pastors) we know, and by his great mercy feel the great blessings of God in them. His extraordinary Prophets are partly from heaven, partly from earth. The Lord by these doth teach us into his obedience, and forewarneth us of his plagues, when they perceive our iniquity to grow into ripeness. 
Amos.  And surely the Lord doth still open his secrets to his Prophets, and doth give them eyes, to discern his judgements, coming by his former hand upon like transgressions. They are called our watchmen, and surely, we must yield them credit, 
Ezech. 33.  when rightly they ring the Alarma, or else we perish. And that they might not be deceived, God hath in his word told them when to pray, and to stir up the Magistrates to dig and give compose. But when both the tokens in the word, and the extraordinary Preachers of God's sword do cry to us, beware this sentence, Cut it down: than it behoveth to dig and dung, that is, to take away that and those things which hinder the fruit of the Fig tree, and to add and lay to it, that which may comfort, supple, and moisten the root thereof. The time when to pray, to dig and dung the Figgetrée is, when the Bridegroom is departed from his spouse for a season in displeasure, them must his church mourn, and his Prophets pray, as it is Math, 9  
Secondly, when God by his extraordinary Prophets in earth, and from Heaven doth cry to us the foresaid heavy sentence, than it is high time to dig and dung the Fig tree, Esay. 22.  
But the Bridegroom is absent from this Church, when in her peace by her own wantonness and wilful disobedience, she turneth to her stubborn heart, to loathe his word and fruitful voice, recalling her Father's house, to her affections, 
Psalm. 4.5.  and by the lust of carnal Egypt, doth quench in her the purity of love, and doth give herself to her own delights, so as her husband Christ can take no pleasure in her company. This is well signified to us by the psalmist, in the 45. Psalm verse 10. 
Psal. 45.10.  by the opposite doctrine: Hearken o daughter (saith Christ to his espoused Church) and consider and incline thine ear: forget also thy father's house, (that aegyptiacal and idolatrous house) So shall the King take pleasure in thy beauty: For he is thy Lord, and reverence thou him. But by that we have sufficiently said, and the experience offered to each man every day, we may clearly see, that our Preachers have, at this very instant, great cause to call to mourning. For the love to our Bridegroom Christ is almost all spent, we wax weary of his word, we take us to our own direction, and begin to dislike to be ruled longer by it: For the Papists will not hear, the Christian doth not consider his backsliding from his former love, neither inclineth with an obedient ear to the voice of the Bridegroom: but our delights are wholly set, if not in the golden Calf, yet to eat and drink, and rise up to play, as erst we did, even as the Gentiles, 
Exod. 32 6. 1. Cor. 10.7.  which knew not God, and that with greediness: but brethren we have not so learned Christ. 
Ephe. 4.19.  God's Prophets seeing this, and this to grow so great, as growing all abroad, and for the ripeness of it, ready to the Harvest, with one consent they cry to England, 
Math. 3.2  Repent for the kingdom of God is at hand. 
Verse. 10.  Now is the Are laid to the tree, therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. But they cry and lament with Esay, Lord, 
Esa. 53.1. Rom. 10.16  who is it that believeth our saying? Wherefore it behoveth you my Lords, & God's Magistrates, to join the sword with the word, and more forcibly yet to dig about the Fig tree. But let us consider of God's extraordinary Preachers from Heaven, and with us here in this land, and mark well, whether there be not a consent, of both in this matter, to summon us to judgement. From Heaven God by fire, hath summoned this land to repentance (Anno. 1581. primo Elizab. when in that tempest this most notable monument (of Paul's Church) by which we stand, and is now in our eyes, he, to show his kindled wrath, set fire upon the spier of it, which was the beauty of the land. And christianly consider it (brethren) it began not at the Church, least men might have imagined it, to have come of treachery or negligence, but from the golden bowl downwards, that one and all might see it, to be the only work of God. Many other Churches this noble city hath like subject unto GOD, but his good pleasure was to make choice of this (the most notable Beacon of the land) as thereby to express his anger unto all, if we repent not. Again, the fire fell not on our dwelling houses at home, but only on the house of God: Even thereby, not only to convince us of sin, for the abuse of his holy Temple, but also to signify to the best of our souls, that we which bear the name of GOD, & his religion in our profession, have not in sincerity answered our faith, and therefore are under the censure of God's anger. And surely, this double abuse is great this day in England: For there is no place so egregiously polluted as the Church of Paul's, or his word more contemned in any place. What meaneth else that accustomed walking, and profane talking in time of the Sermon there? Neither is there any Nation more blessed with purity of godly doctrine in truth, or any (so blessed) less fruitful unto God. Although I confess it, with thankfulness to God, that his Gospel hath won to him, infinite souls in this nation which do the Lord, his holy word, Sacraments, and Sabaoth, as well in this City, as in the realm abroad. But at the coming of this fiery Preacher, we then cried (namely this City, her Grace's Court, and the whole land) Lord, we have sinned, spare thy people O Lord: And so our mediator Christ stayed the fire. And then also the Lord stirred up the hearts of our honourable authority to give from her Majesty, Proclamation, to take away the abuse thereof, which was an approved digging: but alas, how long did we obey? even but a short space, for as the law came but for that house of stone, so our stony hearts, cast off with speed, the very memory of this just threatening Preacher. And now who maketh accounts of it? well, well: nay, woe, woe, to us, if we so loosely look about us. O Lord, what hearts have we? Shall a sudden falling of a rotten and old Turret of Syloah, be by our Master Christ instituted a doctor of repentance to the jews, (for the fall whereof reason could afford us some cause) and shall we, or dare we so despise this special messenger from God, this burned steeple, which calleth us all to daily repentance? Come hither to me, ye comers to the City (saith Paul's steeple) and behold the anger of our God. For as ye see me, so I remain corrected by his revenging hand, to call you to repentance. But O Lord, thou God of Heaven, this City, this land, this place, yea this day hath forgotten this. Make us mindful (O Lord) of thee, and penitently sorrowful for our sins against thee, we humbly beseech thee for Christ's sake. And as God's extraordinary preachers came not alone, but had some one or other joined unto them, as Esay had Micah, jeremy had Ezechiel, and Hoseas had Amos: So this fire from Heaven hath to associate his message in earth God's swift arrow, and burning sword of pestilence, chiefly in this City, 
Psal. 91.5.6.  from whence it hath been sundry times, in sundry places dispersed, and in such sort, as our gracious Queen, & godly Magistrates have given forth holy laws for prayer and fasting, to move the people to repentance, thereby acknowledging this sword to be far other, and beyond natural cause of infection. From heaven we have had also a third extraordinary Preacher of God's anger, and warning to repentance, which hath been termed, The gentle warning, the Lord make us meek spirited in humble sort, to be rightly warned by it. But howsoever it far with us, yet these terms and godly acts do approve these for Messengers sent of GOD, and that (by our consent in word and deed) to our forewarning. The blazing Stars I speak not of, as having foresight to see this cavil: and why they to England more than to other countries? wherefore I care to give us our own messengers. From earth also the Lord hath most notably cited us to judgement, & signified his sentence ready to be executed, but for the mediation of our Christ, and that alone. What meaneth else that monstrous moving of that twenty acres of ground, Anno. 1570. as our allowed Chronicles do report? or such sundry inundation of waters in every coast of our Country? Such monstrous births, strange sicknesses, and sudden deaths? But last of all, 
An. 1580. Aprilis. 6  that universal Earthquake, and like watershake, which drove us into present fear, and forced the whole state to Christian prayer, and care to repent? If now the Preachers of our time have not cause to say, Our God is angry and prepared unto battle? wherefore also I would not have you to forget our present Irish wars, which, although they be far from the heart, yet God grant us to remember, that his power is great, our sins are ripe, and the enemies purpose, (that traitorous Doctor Saunders and his adherents) right dangerous, But if we truly turn to the Lord, he will turn to us and them, with their aids, to utter confusion, as his grace hath showed himself a loving God to us, in their late overthrow in those parts, his name for ever be praised.  
Now beloved Magistrates of both estates your office is at this instant required, to dig and give compose, and above all, you must take care that standing in the gap to stop the breach for the people, you be not like wicked, as the people: for their shall you perish before them, and great shall be our confusion. The Lord Mayor must not be a protestant, during his office, and a Papist after, and so for his office sake, show himself occupied about the Fig tree of his City: but he with his brethren ought to be touched and sealed in heart to the Lord, that at all times, as they are preferred to their people, so they be godly, religious, upright, & holy above the people, that their prayer and Christian practise may been defence for the City, not only against the pernicious purpose of the evil disposed: but also against the just revenging hand of God, when he warneth us of imminent danger. So likewise must the Bishops those reverend Fathers, and the other councillors and governors abroad be, and have the same condition engraven in their spirit with the pencil of God, that they may repair the broken hedge, remove the hindering matter from the root of the Fig tree, and lay compose to moisten, supple, and comfort the life thereof. Which grace God grant you for yourselves, and us for Christ's sake. But our text doth direct your holy labours unto two things: First, that you take from the tree, that which doth hinder the growth to the fruit thereof: Then that you lay to the root of the same that dung or compose which may administer help to the life of it. But I pray you let poor Haggai 
Haggai. 1.1.  deliver unto Zorobabel and jehosuah the thing which mightily doth hinder the growth of the Fig tree, which may seem to your discretions, so much more worthy of receipt, as that the same is sent to your memories, by that Princely Prophet David. And it is that: 
Psal. 1.1.  zorobabel and jehosuah, (of a mild purpose) have used to the enemies of this tree such merciless pity, that by such overmuch lenity, three pestilent cancer worms are bred in the earth about the root, and eat up the life of the Fig tree. But if they be not with speed digged and cast away, to the help of his life, it is of necessity, that he must be cut down. The first is the cancer of Popish conspiracy, and their wicked counsel. The second is, the stiff and stubborn standing in sin and the defence thereof. And the third is, that the scorning Atheist, pestilent Papist, and subtle hypocrite are set with, and above the godly in the chair of authority, which is (by their abuse) become greatly the chair of scorners. If this earth be not removed, the cancer worms exceedingly breed, and the barren tree must perish. The conspiracies of the Papists, and their wicked counsels they be either public or private. Public, but yet among themselves, at their solemn places of appointed meetings, where, for their Counter caked Christ, against the Lord and his anointed they consult and mightily conspire, awaiting only their travailing day of such Popish conception. As the last good friday in our parts, was a suspected number gathered, near unto a suspected place, where that horrible sacrilegious Mass, if it often be not, may with great ease, void of fear, be daily sacrificed. Their private persuasions are great, and wrought by sundry, sometime by wandering Priests, (harboured of no beggars) sometime by popish Physicians (greatly magnified of our greater Papists) and these secreately solicit the romish religion, to men in town and fields, and in their weary beds, and much molest the valour of the Fig tree.  
But these sinners stand the more stiffly in their Italienated sin, because they stand in that way, which many of our Worshipful and Noble States be delighted in: to which Popish sin all lashing lust is fixed, and their state doth breed such stoutness, as it is even at this day deemed a sin, either to reprove them for it, or this cancer worm of death in them. And can we look to have either Atheism, Popery, or Popish hypocrisy, once but a little disgraced, so long as the Chair of authority in most of our shires is filled with the Popish scorner? Sundry letters are carefully sent many times to search out Papists, but they come to the hands of such, often, as have more cause, to be called themselves, than to be in commission to convent others. And what is then done? the packet once received, happily there is some privy packing (of the Popish justice) to those known or suspected, so as for the time, non est inventus, is a good return: So is God dishonoured, her majesties godly endeavour disturbed, her honourable Council set to School, and the poor Fig tree undigged to her death. You see then of necessity it is, if ye will (my Lords which have the authority to place into the Chair of justice) rightly dig, the hurting matter from the Fig tree:) you must take away this earth, that countenance and purpose which erst have fed these cancer worms, I mean that lenity & merciless pity, which in hope to win thereby the hollow Papist, have greatly hurt and hindered the true hearted Protestant. And the very ground of your labour, and first setting the spade to the earth, is and must here begin to dig out the Papist from the Chair of authority: For you may not forget, that not only they are fruitless themselves, but they make the ground also barren, wheresoever they rule, yea, they bite at the prospering Fig tree, they whet the teeth of their confederates and are practising their purpose (under the pretence of her majesties power) against the branches, that their cunning may excel against the body, and the very root of the tree of this common weal in the day of their decree. But if that the Atheiste, hypocritical and scorning Papist were altogether discontinued the seat of authority: No doubt thereof, but their agents the Popish practitioners, that so conspire into the hearts of men, against God's truth, durst not, or could have such freedom, neither such standing in sin, or so mighty prevailing aid would be lent unto it. Oh Lord, work this yet more effectually, for thy holy names sake, and for thy love to the dresser of our Fig tree. And London, London, thy Rulers and Governors must well look unto it: For, a little digging in the Country doth drive these cankered Papists into thee. So as thou art become a mother to many godly: So also, a Nurse (unknown to thee) to many a wicked Papist, which break up their being in the country, and lurk in the City of London, and so are most safe when they are nearest the place of their deserved danger: as near to the court, the Council, the bishops consistory, Westminster Hall, and the sword of authority. Wherefore my Lord Bishop must be still vigilant, the judges diligent, the Mayor painful, all to pick out the scorning Papist, this pestilent cancer worm, which for more safety, creepeth so near the root of the Fig tree. The reverend Fathers must be helped with the aid of their preaching brethren. The godly judges with the help of their associates. And surely (praised be God for it) England had never in man's memory, so many good christian Lawyers, which with their study to the Common laws, have been so able to benefit the bodies in the common weal, as now they are, by their increase in godly knowledge of his holy laws, to furnish well the Fig tree to her growth in spirit, for the good success to his church. This then remaineth (my Lords) that you being our godly Fathers of the law, endeavour with godly strife, to excel one another in digging: and that you become for your zeal in knowledge, so religious, and for your dexterity in justice so upright, that all other godly judges succeeding you may with reverent regard, fear to pronounce the sentence of justice after you, least they should not equal your equity to Papist or Protestant, but chief in digging of evil matter from the Fig tree. To your godly furtherance herein, I pray you read Psalm. 101.  
The second work of the Magistrate of either estate, is to lay to the root of the Fig tree that which may supple, and comfort, and mightily help the weakened life of the same, and is here, by our heavenly dresser, exampled unto such, namely, earnest and hearty prayer unto God, to humble his church, to quicken her, to make supple and nimble her veins, by his spirit, that his sap may be vigent, and working in her making her more & more fruitful: And then to dung the same tree, that is, to indict to it such godly exercises, as may rightly humble their hearts, and supple their souls before God. And that is, the exercise of true mourning and fasting to the Lord, approved in the holy Scriptures. Our time doth ask it, our sins, his just anger, and the wickeds glorious brag doth enforce it, I mean not, that ordinary course of abstinence, which the laws have wholesomely enjoined only, but I pray, in humbleness of my heart, that to those provisions, might be added the purpose of the Lord, in the outward exercise of Fasting: That is, that as our plagues are to be feared greatly, because our lives are so far out of order, our mourning and fasting should be such, as might be extraordinary, & yet not void of God's ordinance, and may be said to consist in these two branches: Namely, in the outward exercise of abstinence, and in the inward drawing of water. The outward exercise of true fasting to humble and supple the heart, the scripture commendeth unto us thus: first, that we by authority, I say, by authority of the Pastor, and Magistrate, 
Zoph. 2.1. joel 1 &. 2. jonas. 3.7. Nehem, 9.1 1. Sam. 7 3. Ezra. 8.21.  be assembled into the house of God, there to do these things, for, and during the whole day, which ought to be as a Sabbaoth unto us. First the Ministers (Gods Prophets) are to preach to us the law of GOD, and to signify our transgressions unto God, against the same, which then shall most humble us, when of purpose we assemble to that end: (and hereof read we in jeremy. 36.6. 
jere. 36.6  and the whole Chapter: In Nehemiah, the eight and ninth Chapter, to the diligent reading whereof, at thy coming home, I beseech thee good people.) Whose Sermons, must be endeavoured to show the cause of our assembly, and to lay open, God's anger against us, and the imminent danger that hangeth over us, which can not but prove the hearts of every such, as have any life of God's spirit in them, though by our insolency, abusing his great patience, the same lie as almost dead within us. And further, the Preachers office in this fasting day, is, to pray God heartily for the people. 1. Sam. 7.4. joel. 2.17. Their direction to the people is ruled to us thus. That they in that day of fast, should not only earnestly for ever after, utterly detest all sin & iniquity, but that they also obstain from things otherwise approved lawful, and requisite, yea, very necessary. And these may be thus divided: Into the godly abstinence of the Christian faster, from lawful and godly pleasures: And into the like abstinence from necessary sustenance. Let the Bridegroom go out of his chamber, and the Bride forth of her closet (saith the Prophet) joel. 2.16. Let man and beast put on sackcloth, saith the law of Niniveh, jonah, 3.8. which law, though it strictly tie not us, yet ought Christians to consider, how absurd a thing it is, and far from the Analogy, of a true humbled spirit, in the day of fast to assemble with the church in proud, shining, and glorious apparel: for nothing may be then and there admitted, which doth not move to mourning. And for that our labour & trade of occupation & merchandise, worketh profit & so pleasure, & the use of it that day, doth work impediment to our fast, therefore, 
Daniel. 9.5.  the day of Gods fast we must solemnize as a Sabbaoth to the LORD, as to the jews it was commanded, 
Leu. 17.26.30.31 32. ch. ch 23.7.8.  and as a christian help, to our humility, before the Lord, is yet by authority to be embraced, as the Lord shall work them, to think it convenient. The holy abstinence from meats, 
Esther. 4.16 jonah. 3.7.  is also in our godly fast required, not that thereby, God is simply pleased, but that thereby, our bodies should be less sturdy, and our spirits more humbled and apt to pray.  
And this is the very cause why abstinence from (not one kind of meat, as flesh only, but from) all sorts of sustenance, is in the Scriptures so oft required, namely, that neither fullness should make us lusty and proud against our God, or drowsy and sleepy, when we were to hear of our sin: but that our hungry bodies, might teach our pined souls, what need we have to cry for the food of life, and how unable to live without his hand, whom we so mightily offend, and that the biting worm of hunger, might help to tame, and bring obedient to the spirit, that flesh, which farced full, hath so contemned, to stoop unto his God. Lo, this is the true use of our abstinence, from all meats in Gods holy fasting day. But to abstain from meats, by choice, and to use other, for religion, is merely evil and Diabolical. 1. Tim. 4. Again, to abstain from meats, and not to use the inward exercise, is to profane the holy right of fasting unto God, Esay. 58.  
Wherefore, let us consider the second part of true fasting unto the Lord, according to his word. This doth consist, as we have said, in the inward drawing of water, and is set forth to us by Samuel at Mizpeh, when the Lord had returned the Ark, & increased the zeal to right religion, in his people, which twenty years and more had been returned from the Philistines. Samuel said, 
1. Sam. 7.1.  If ye be truly turned to the Lord, and come to him with your hearts, then put away the strange Gods from amongst you, and Ashtaroth, and direct your hearts unto the Lord, and serve him only, and he shall deliver you out of the hands of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth and served the Lord only. And Samuel said: Gather all Israel together at Mizpeh, & I will pray for you, and they gathered together to Mizpeh, and drew water, and powered it out, before the Lord, & fasted the same day, and said there: We have sinned against the Lord, etc. This time answereth ours, and here after our twenty years and odd, of God's merciful return to us, what doth he ask of us, but that we, if we be come to him with our hearts, put away the Popish Christ, and that Ashtaroth, that Italian God and romish Priest the Pope, and his pelf?  
And secondly, that we direct our hearts, not to our mincing, but to his Majesty, and serve him only, and not our carnal policy, that we fast and pray, and draw water, and power it out before the Lord. That is, that hearing our sins, reproved by his word, and having our bodies, brought under in abstinence, our spirits humbled, at the sight of our sins, we should with Christian compunction, dig the stony fountain of our hearts, and with David, Daniel, Peter, Magdalene, and the Saints of God draw thence the salted water of the same, and plentifully pour it forth, by the conduct of the eye, and that, before the Lord, not before Satan, thorough despair, with judas or Achytophel, or hypocritically before men, with Achab and Ishmael, 
2. K. 21 27. jere. 41.1.6  purposing no amendment, but after mischief: but simply before the Lord, with these Israelites and godly Samuel in Mizpeh, and unfeignedly cry, and confess to his Majesty and fatherly mercy: We have sinned Lord and done unjustly: We have neglected the glory of thy Ark and Testament: We have loathed our heavenly Mannah, thy blessed word: We have left our first love, and become barren Fig trees. Wherefore, thy wrath is kindled, and thy fury is waxed hot.  
But behold, we thus embrace thy son, our saviour Christ, and prostrate ourselves before thee: We cast from ourselves, all superstition, and that antichristian Priest, thy great enemy: We humble ourselves in this thine approved exercise: We offer ourselves by our only sacrificing Priest, 
Rom. 12.1.  Christ jesus, unto thee, a holy turned people, and lively offering, which is our reasonable serving of thee: We therefore eftsoons beseech thee to spare us, at our only mediator God & man, jesus, our dressers petition, & cease thy ready sentence: Cut them down. As these laws for fasting, which her Majesty hath godlily given us, be good: So let us pray God, that this our like addition, by her gracious authority may be added, and so shall the Fig tree, have rightly, his most fertile compose, Amen Lord jesus. But let us know, that neither Samuel can profitably pray, or the people rightly & plentifully draw water, and fast to please GOD, except they turn in heart to God.  
And further note of samuel's words, that the duty of true conversion, is, first to cast out of the Chair and Church, Baalym and Ashtaroth, the Italian Priest and his adherents, and then to direct our hearts unto the Lord, in the right addressing to his fast, which shall bring undoubtedly his old advaile, to our present Fig tree, that is, though, when we be best disposed at Mizpeh, the Philistines take occasion to work our spoil (some by fawning flattery, and some by open war) yet the Lord will rouse up his strength for us, and he will assemble the chariots of his Angels, and the artillery of his thunderclaps (if men were not of force by him) to disperse the confederates against us, that with easy pursuit we shall overthrow all Popish Philistines: As, to our comfortable example and doctrine, we may read the Lord to have done, for these his beloved in Mizpeh, 1. Sam. 7.7. etc.  
And finally our kingdom, by his mighty hand, shall be then preserved, her Majesty in much godliness, long continued, and we, her faithful subjects, shall henceforth live in all godly peace, with the whole Israel of God. This, & all other thy graces, we beseech thee (o Lord) to grant in thy great & rich mercy, to her majesty thy servant, her counsel, to all spiritual pastors, Magistrates & people, to the whole realm of England, and her Grace's dominions, that we may not be cut down as barren Fig trees, but may endure blessed, as the Palm tree, by the rivers side planted, & every of us, to bring forth our allotted fruits. in due season, in the purity of Faith, by the measure of true Charity, in the garden of a good conscience, through Christ our Lord, to whom, together with thee (O dear Father) and the holy Ghost, three distinct persons, and one eternal God, be all honour, glory, power, and dominion, for ever and ever, Amen.   
Laudes Deo per Christum seruatorem nostrum.  
FINIS.