Summe of the Text.THese words are a part of that peerelesse and matchlesse story, con­cerning the pretious passion of our blessed Sauiour. And where­as both before and after this text, many and sundry reproachfull and painefull things are reported to be done vnto [Page] him: Yet this present parcell of scrip­ture doth mention some honourable things that did befall him about his death, as namely, the lamentation of diuers women, and good people, in witnesse of his innocencie, that he died a iust, and good a man, in which behalfe they bewayled him, and not for the cause of his miserie alone: for then they vvould haue mourned for the two theeues that vvere crucified with him. Againe the horrible iudgement threat­ned here by Iesus vnto the Iewes, for putting him so cruelly to death, is an euidence of his vprightnesse, and how deere and beloued hee was vnto God his father, howsoeuer for a time hee did forsake him, that hee might suffer afflictiue things to merit the redempti­on of mankinde.

Diuision of the Text.This Text is deuided into two generall parts: the first is a report of a lamenta­tion, set forth by three circumstances: first, of the persons that mourned, vvho were certaine people and women which came after him, euen at the heeles: secondly, of the person for whom ( to [Page] wit) Iesus: thirdly, the measure of their sorrow, which was very great, like to the sorrow of a mother that laments at the funerall of her onely begotten childe, as the Greeke word here vsed doth im­port funerall sorrow, and as the Prophet Zachary did foretell; in Chap. 12. ver. 10. of his prophesie, they shall lament him, as one lamenteth for her onely sonne.

The other part of our Text was the euent that followed this mourning; namely, a graue speech, which our Saui­our vttered by occasion thereof, ver. 28. Which speech is partly prohibitory, Weepe not for me, vers. 28. secondly, exhoriatory, but weepe for your selues; thirdly, com­minatory, threatning not a few or light ones, but an heape of heauy iudge­ments, declared by the sayings of wo­men that had children, vers. 29. Blessed, &c. and of persons of all sexes and degrees, vers. 30. then shall they begin, &c. Fourthly, confirma­torie, rendring a reason why the Iewes must be so plagued, in an allegorical sen­tence, wherein Iesus, for his innocencie and good workes which he did, is like­ned to a greene Tree, which is both [Page] fruitfull and vnfit for burning: the Iewes for their wickednesse are compared to a drie tree, which is both barren and meet for burning, these must in no wise escape the fire of Gods vengeance, when his owne Sonne (a greene tree) is so sore afflicted.

Interpre­tation. And there followed him.] That is, came neere vnto him, euen behind his backe. They bewailed and lamented him, that is, their inward sorrow was so vehement as it brast out into teares, as appeares by vers. 28. What women these were that thus followed & lamented, though not expressed in the Text; yet probable to haue beene such as had heard his do­ctrine, of whom reade in Luke 8.2.3. Iohn 11. 1. 2. and elsewhere. It is the manner at Executions and Funerals of persons of note and name, that many flocke and follow to the place, some out of curiositie to heare and see: some out of compassion to bewaile and la­ment their case and their losse. So it was here, many followed Christ as enemies, some as friends out of loue, much grie­ued that a man so innocent and so bene­ficent, [Page] vvhich had done so much good to so many, by his doctrine & miracles, should so vniustly suffer.

First of all, Obserua­tions. note here how manifold testimonie vvas giuen to Iesus of his in­nocencie from all sorts of persons and creatures. Iudas which betrayed him, affirmed him to be an innocent, Matt. 27.4. Pilate which condemned him, not onely with his mouth, sayd, What euil hath hee done? Matth. 27.23. and againe, I finde no fault in him at all, Iohn 19.4. but by the Ceremonie of washing his hands, publikely protested so much, Matth. 27.24. His Wife being troubled about Iesus in her dreame, sent her hus­band this message, Haue thou nothing to doe with that iust man, Matth. 27. 19. The Centurion seeing what hapned, sayd, Of a truth this was the Son of God, Luke 23. Many people and women in our Text by their teares condemne the crueltie of the Priests and Elders, and other Iewes, and iustifie his integritie. Yea, not reasonable, but euen vnsensible creatures, as the Graues which opened, the stones which cleft asunder, the Sun [Page] which was Eclipsed, the Ayre darkened, all these (as with one voyce) did pro­claime him an innocent person.

We read of a certaine Heathen Phi­losopher, who vpon the strange acci­dents about the suffering of Iesus, vtte­red these vvords, Aut mundi machina dissoluitur, aut Deus naturae patitur.

Vse 1. This serueth to the confutation and confounding of these wicked Iewes, vvhich thought, and still do thinke that Christ suffered as an euill doer, a sedu­cer, or seditious person, whereas his death had not taken away sinne from others, if any sinne had beene in himselfe. It became vs to haue a Sauiour, separate from sinners, holy, vndefiled, &c. Hebr. 7.26.

2 Secondly, here is matter of comfort for all such as see and feele their owne iniquities with godly sorrow, being humbled for them, and displeased with them because they are sinnes, the offen­ces of a iust GOD, and the causes of the death of an immaculate Lambe: let such reioyce and be glad, because Christ hauing no sinnes of his owne to suffer [Page] for; therefore it must needs be he came to saue such sinners, the iust to die for the vniust, to seeke vp that vvhich is lost.

Secondly, 2 Obser­uation. learne here our Christian dutie, which is to mourne, and bee touched with heauinesse for the death of godly persons; as the Israelites mour­ned for Iacob, a right good man: and afterwards for Mosesan vpright Maie­strate and singular Prophet, Deut. vlt. Also, the Iewes lamented sore for zea­lous Iosiah, that restorer of Religion, keeping a yearely remembrance of his death, see Lam. 1. ver. 2. When Stephen the protomartyr, a man full of Fayth and the holy Ghost, dyed, there was great lamentation made for him, Act. 8.2. and Paul hauing said to the Christi­ans at Melitum, that they should see his face no more, they fell vpon his necke and weptsore, Act. 20.38. There be diuers reasons why we ought to bee affected with sorrow, vvhen righteous persons are taken from vs. First, Gods Commandement. 1 Thessal. 4.13. Eccles. 7.4. Secondly, the example of holy [Page] men, and of Iesus, vveeping at the death of Lazarus, Iohn 11.35. Thirdly, be­cause the world is continued and spared for the sake of good men, Gen. 18. If ten righteous men had beene found in Sodome, God had not punished it. To Paul, Act. 27.24. God gaue all the liues of those vvhich were in the Ship with him. Certainely, the iust by their prayers stand in the gap, and doe stay and hold backe many iudgements that they breake not out and fall downe vpon the heads of the vvicked.

Againe, the taking away of good men is commonly the fore-runner of some calamitie. Gen. 19. When Lot was out of Sodome then came downe fire from heauen to consume them. And after the death of Iosiah, Gods people vvere carried cap­tiues into a strange Land. Esay 57.1. Esay saith ge­nerally, that righteous persons are re­moued hence, that they may not see the euill to come. Gal. 2. At a word, godly persons be the props and pillers of Church and Common-wealth.

The meditation of this doctrine will help vs: Vse 1. First, to make better account of [Page] good men, to whom wee are so much beholden; that we haue them in singular loue, Mat. 10. honouring a Prophet and a righ­teous man, because they be such.

Secondly, 2. Vse hath 3 branches this checketh three sorts of persons. First, those which hate the iust (as Cain hated Abel;) and thinke them to be the troublers of the world (as Achab falsly thought of Elias;) ac­cusing them as enemies to Kings and States, (as CHRIST and his Apostles were iudged of;) putting them to death as euill doers (as Antipas was, Reu. 3.) Secondly those which being shamelesly wicked, doe reioyce at the fall of good men, esteeming it a great benefit to be without them, as they in the Psalme, cheered themselues with Dauids sicke­nesse, saying, There, there, so would wee have it: hee is downe, and shall neuer rise againe. Or, as the Iewes triumphed when they had nayled IESVS to the Crosse, and that hee had giuen vp the Ghost. Thirdly, such as through sense­lesse blockishnesse are without all fee­ling of sorrow when God strikes at such famous Lampes (as this lying before [Page] vs) which long gaue shine vnto the world by his wholesome doctrine and good life.

Vse 3.Lastly, it must prouoke vs all in such cases to be touched in heart, working our selues to grieue at such Iudge­ments when they happen, that wee be not found hardened, like those of whom Esay complaineth, that vvhen mercifull men vvere taken from the Church, they did not consider it in their heart, they regarded not that God deliuered them from future euill, Esay 57.1. Thus much of the first generall part, The la­mentation made for Iesus.

Text. But Iesus turned backe to them.] Here beginneth the second generall part, to wit, the Speech or Sermon of Iesus, oc­casioned by this Lamentation. And ere wee come to examine the particulars, I commend this Lesson, as to all Christi­ans, yet more specially to the Ministers of Christ, that they attend their Calling to the vtmost, being prompt to instruct, reproue, and admonish, as long as they may. See how Iesus being set in great af­fliction, neare to a cruell death, led be­tweene [Page] Souldiers, bound with cords, yet remembreth his vocation: and being sent of God into the vvorld, vvith com­mandement from his Father, to teach his will, to call men to repentance, hee accordingly, euen to the last period of his life, warneth the Iewes of their sinne, and threatneth Gods iudgements for the same; and as a Prophet fore-telleth their misery.

Thus did Ieremie vvhen the King and Princes, by the malice of the Priests, had cast him into prison, yet euen then hee causeth Baruch to vvrite his Prophesies, and to reade them to the people. Also Paul being prisoner at Rome, Act. 28. 31. yet euen there hee taught the kingdome of God by mouth to such as came to him; and remem­bring Gods Word was vnbound, wrote many diuine Epistles, as that to Galat. Ephes. Philip. Collos. 2 to Timothy, &c. to the great edification of Gods Church present and future. The Martyres in Q. Maries dayes, Ridly, Bradford, Ro­gers, &c. being barred from preaching Christ out of the Pulpit, yet from the [Page] prison-house wrote many godly Letters to the Brethren.

1 First, these examples serue to con­demne such as in health, prosperitie, and libertie, doe grosly forget and foreslow the vvorke of their Calling, whose end must be like vnto his that buryed his Talent in the earth, He was bound, &c.

2 Secondly, they must be as a spur in the sides of good Ministers, to quicken them to continue to walke in the worke of their Calling, so long, and so farre as they can, knowing that there will be an end, and their labour in the Lord shall not be in vaine.

Text. Interpret. And said, weepe not for mee, but &c.] This which is here translated ( for mee, and for your selues,) in the originall it is read, vpon me, and vpon your selues, that is to say, weepe not for my sake, but for your owne cause, which prohibition, is not so to be vnderstood, as if Iesus had simply disallowed their weeping for him, but in some respect onely: for these that vvept for him vvere ignorant of the true cause of his death, which they ascribed vnto his owne infirmitie, and [Page] to the violence of his enemies, as if he had beene compelled to dye, and could not haue resisted their rage: whereas none did take away from him his life, Ioh. 10.18 he laid it downe of himselfe, partly out of the great loue that hee bare to man­kinde, and partly to declare the obedi­ence toward his heauenly Father, vvho had appointed to redeeme the vvorld by the death of his Sonne, Rom. 5. 8. Philip. 2.8. Christ therefore vvorthily blamed these Mourners, weeping for him, as for one enforced to dye against his will, for hee dyed most voluntarily, suffering death because hee would, not as one that could not auoid it, hauing Legions of Angels at commandement. Mat. 26.53.

Againe, this particle ( not) is found in Scripture to signifie not alwayes an absolute, but a comparatiue denyall sometimes, as in Hosea, Chap. 6. 6. I will haue Mercy, not Sacrifice; that is, I desire Mercy rather then Sacrifice. Like­wise, in Psalme 51.16.17. 1 Cor. 1.17. Ephes. 6.12. and often else-where: so it is here, ( not for me, but for your selues) that is, more, and rather for your selues [Page] then for me, who shall reape no losse and damage, but much gaine by my death, after which I shall rise againe, and ascend into heauen, and there raigne in glory for euer: but vnto you, the Iewes, my death shall not be the end, but the beginning of sorrows; therefore mourne for the horrible Iudgements hanging ouer your owne heads, and weepe not on my behalfe, whose death is to my selfe both aduantage and aduancement.

Obseruat.Hence wee may learne how hard a thing it is, euen for the godly, to keepe a measure eyther (in ioy and gladnesse) or in sorrow and heauinesse: but eyther wee shall vveepe more then vve should, or lesse, or for what cause vvee ought not; so vveake and vnable vvee are to gouerne our passions. Vse. Therefore vve ought to watch, and pray to God to moderate them by his good Spirit.

Exo. 32.19If Moses, that man of God; and Paul, that chosen vessell; Act. 15.39 vvith Barnabas, that Sonne of Comfort, vvere foyled by their passions: Iob 3.3.4.5. if Iob and Iacob so much yeel­ded to heauinesse, as the one cursed his birth-day, Gen. 35.37 and the other refused to be [Page] comforted, what cause haue others (farre inferiour to them in graces) to mistrust their owne frailetie, and to flye to the throne of Grace, both for pardon of all excesse in affections, and for power to stay them in compasse for time to come?

THese be words of Propheticall commination, Text. or threatning pre­diction, fore-telling the most grieuous and great tribulations, which are noted and set forth by the speeches of Mo­thers, in respect of their Children, for whom they should be so distressed and perplexed, as to doe contrary to cu­stome and reason. For, Children and the fruit of the vvombe are a reward and heritage of God; both for an ornament to their Parents, as Oliue branches set about their Table, Psal. 128.4. And for their adiument and defence, being as sharp arrowes drawne out of a quiuer, wherewith the enemy in the gate is re­pelled: [Page] therefore such were accustomed to be held happy, which had their quiuer full of them, Psal. 127.4.5. Con­trariwise, barrennesse, among the Iewes, was vvont to be accounted a maledicti­on. Gen. 30.1. Whence it came that Rachel did so take on with Iacob for a childe, vvhen shee vvas barren, Gen. 30. Gen. 16.1.2. And that Sa­rah did so much couet a childe, as shee gaue her Maid Agar to Abraham, to vvipe away the infamy of sterilitie. Hannah likewise 1 Sam. 1.7. vvept and mourned vnder this curse of an vnfruit­full vvombe: yet loe, such vnheard of and intollerable calamities should light vpon the Iewes, for murthering Christ their Sauiour, as childing and fruitfull women should pronounce them happy which were childlesse, and reckon it their greatest vnhappinesse to haue Sons and Daughters: and that for these considerations; partly because when those euill and wofull times should come, mothers should be grieued not so much for themselues, as for their Children, vvhose harmes vse to moue the bowels of tender mothers very [Page] greatly: no compassions to the com­passions of a mother toward her distres­sed babes, 1 Kings 3. 26. Partly, for that (a thing horible to thinke of, more dire­full to act it) many mothers through rage of hunger, occasioned by famine in time of the Seige, should be forced to broyle and eate their owne children for food, to saue their liues with the death of their sweet infants, as it hapned by Iosephus report.

Lastly, Children would be a great hin­derance and clogge (as it vvere) at the heeles of their Parents, to stay their flight, by which they otherwise might haue preserued themselues, as some did. Wherevpon, our Sauiour vttereth ( Mat. 24.) a vvoe to such women as should be with childe, or giue sucke in those dayes. The cause of all these terrible Iudge­ments were, amongst other sinnes of the Iewes, as their infidelitie, hypocrisie, con­tempt of the word, hardnesse of heart, yet especially the extreame sauage vn­thankefulnesse, and barbarous crueltie in putting causlesse to a shamefull death the innocent man Iesus: hauing had [Page] Prophets and iust men sent vnto them, some they reuiled, others they beat and ill entreated, God at last sending his owne and onely Sonne, him they cast out of the Vineyard and slew: therefore the Lord of the Vineyard waxed hot vvith indignation, and vvhetting his sword, came against those Husband-men in his fierce vvrath, and destroyed them with a vvoderfull destruction, some fortie yeeres after the Passion of our Lord: for the vvhich Christ admonish­eth these people that bewayled him, tel­ling them they had greater reason to lament their owne heauie case, and the affliction of their Children, then to vveepe for his cause.

1. Obser. From hence wee haue sundry things for our instruction and admonition: First of all, we may hereby discouer the errour of such men, Manichees. as though there vvere two Gods, one of the olde Testa­ment, and another of the new: and that the God of the new Testament, of the twaine vvas the milder, whereas there is but one onely God, and the same al­wayes like to himselfe, God is euer but [Page] one, both for nature and for will: as ex­treamely hating and punishing sin now vnder the Gospell, as he vvas vvont to doe vnder the Law; nay, more extream­ly, because now hee hath afforded grea­ter grace, and afforded more meanes against sinne. All the olde Testament cannot yeeld an example of such seue­ritie in punishing sinne as here is threat­ned touching the destruction of Ieru­salem and downe-fall of the Iewes. No sorrow vvas like their sorrow, nor no plague vvas like vnto their plague.

Therefore let all men greatly feare the diuine Iustice, Vse. and he vvarned to take heed how they offend and pro­uoke it.

Secondly, 2. Obser. vvee may obserue the force and poyson of sinne, when it is continued in, impenitently: it is able to turne the nature of things, & to change blessings into cursings, and comforts in­to plagues and confusions. What grea­ter earthly blessings, then the fruit of the wombe? Children are called a trea­sure giuen from God: Gold and Siluer cannot purchase it: Kings and Princes [Page] haue desired to haue them, and could not, yet through sinne these impeni­tent Iewes were brought to this passe, through their vvickednesse I say, as that they accounted their Children accurst, and their greatest miserie the fruit of their vvombe. Wonder not at this, for seeing obstinacy in sinne can make God of a Father to be a Iudge; Christ of a Sauiour, and corner-stone to support to be a stone of offence to stumble at; the Gospell of the sauour of life to be a sa­uour of death; the Sacraments, to be a Iudgement and not a nourishment: if in spirituall things Sinne haue this po­wer to alter their propertie, what mar­uell though in worldly things it can pre­uaile so farre as to cause that to be oc­casion of euill which was ordayned for our good and welfare; as our Table to be our snare, our riches to become thornes to choake, our Children to be our vnhappinesse and woe?

Vse.Let all obstinate sinners which liue in the seruice of sinne, and notwithstan­ding all admonitions from Gods Word, Works, and Spirit, and from their owne [Page] conscience also, yet hate to be reformed, let such take knowledge of this do­ctrine, and lay it to heart, and hasten to be reclaimed; else let them feare least an houre come when those things which are now a delight to them, as their wiues, children, siluer, gold, houses, lands, meat, drinke; yea, the very crea­tures of God, which be so comfortable, as Sunne, Moone, Starres, doe through their stubbornesse in sinne proue bitter­nesse to them, euen as bitter as gall and wormewood: so as it be grieuous vnto them to looke vpon these good things; and to thinke that euer they enjoyed them, be as heauy to them as death. This God can bring to passe, that men shall curse their parents, their birth­day, their benefits, themselues, and all. For if God did such strange things vnto the Iewes his chosen and peculiar peo­ple, Exod 19. his treasure, whom hee tooke out of all nations to be his owne, to whom he made such great promises, and gaue so many and notable priuiledges, the Law, the Couenant the seruice of God, the Adoption, the Arke of the testimo­nie, [Page] (visible token of his presence.) If Ierusalem the Citie of the great King, where was the Temple, the Altar, the Sa­crifices, the Priest-hood, and where God sayd, he would for euer rest and dwell; yet for impenitency in their sinne were made desolate, and not onely depriued of Gods protection, but contrary to the order set in nature, had all their blessings accursed: then wee the Inhabitants in England, howsoeuer wee be blessed with many prerogatiues & fauours, the word of God, the Ministery, the Sacraments, good Lawes, and Maiestrates, long and great Peace, and Plenty, yet if wee will not turne from our pride, couetousnes, ambition, vncleannesse, and other sins, which are too ripe and rife amongst vs, wee may looke when God should bring the like confusion among vs, and make vs to be a prouerbe, a reproach and pointing of the finger vnto al our neigh­bour nations, as he did the Israelites be­fore vs. Are we better then they? should God change the course of his Iustice for our sakes?

Obser­uation.Furthermore, if the iust God haue [Page] such sharpe and terrible vengeance to powre out against vnrepentant sinners in this world, (where there is a time of patience and mercy;) Oh how horrible and intollerable torments may the wic­ked (which goe on in their iniquities) expect to suffer in the world to come, when iudgement shal be executed with­out mercy, and where the fury of Gods wrath (like a consuming fire) shall breake forth in all extremity, for the full and perfect punishment of sinners, vvho shall be bitten and vexed with the euer-gnawing worme of a guiltie conscience, and burned in a fire of hot indignation that neuer shall go out! All good things being taken away, nothing but euill shall be present: let this be as an Iron rod to driue sinners vnto speedy and serious repentance, and amendement of life.

Moreouer, Obser­uation. of all other sinnes which wee ought to repent of, namely, and especially, of crueltie, and of crueltie against the Lord Iesus. This was the crime (among many others) which principally prouoked God against his owne people and Citie, euen for that [Page] they crucified the Lord of glory, and put to death that iust One, after they had rayled, and spitted on him, and bea­ten, and shamefully entreated him; how­beit, this sinne of crueltie against Iesus, I doubt it is little thought on, or mistru­sted to be amongst vs, (because Iesus is long since gone from vs) whereas there be sundry wayes how men may now, How ma­ny wayes Christ may bee killed. & doe often fall into it. For euen they which let slip out of minde the blood­shed of Iesus, and forgetting they were 1 once purged by it from their old sinnes, doe liue securely and presumptuously in a sinnefull course, being worldly and prophane; what else doe they but (what lyeth in them) cause Iesus to bleed a­fresh, and againe crucifie him, making voyd the force and fruit of his passion to themselues?

2 Secondly, all distrustfull persons which haue wauering mindes, and doubt through vnbeliefe (and though Christ haue suffered for sinne, and be risen, and gone vp into Heauen, yet still doe aske how they shall escape death and bee sa­ued) what else is this but to call Iesus [Page] backe againe vnto the Crosse, to bring Christ downe from above? Rom. 10.6.

Moreouer, they which doe in cruell 3 manner oppresse Christians, spoyling them wrongfully in goods, libertie or life; is not this to persecute Christ in his members? As it is written, Saul, Saul, why persecutest thou mee? Act. 9.4.

And what other thing doe they then 4 but kill Christ through vnmercifulnes, which doe not feed him when hee is an hungred, & doe not harbour him when he is harbourlesse, and doe not cloath him when he is naked? We know that they which doe not these things to the least of Christs, they doe it not to him­selfe, Matth. 25. It is truely sayd of an auncient writer, Si non pauisti occidists: for the Apostle Iames writeth, Chap. 5. of the couetous rich men, that they doe kill the iust by vvithdrawing their wages from them (vvhereupon they should liue,) also we perceiue by the vvords of Christ in the Gospell, that not to saue life (when we may) is to destroy and to take away life: and the truth is, it is a like cruel, vtterly to quench ones life by [Page] violence, or by hardnesse of heart, to keepe away that from him whereby hee should preserue life.

5 But I vvill shew you a greater cruelty then all this, committed against Christ in his members, by false prophets, by negligent teachers, and blinde guides, vvhich put the precious soules of Chri­stians in danger to perish euerlastingly, eyther by teaching corrupt doctrine, or no doctrine; eyther by sowing heresies, or not by sowing the seed of the word: as an vnfaithfull steward doth starue the family by not giuing euery one their portion of meat: so are they soule mur­derers which deny vnto Gods people their appointed food of the word. Eze­kiel, Chap. 13. ver. 18. sayth of false pro­phets, that they doe hunt the soules of the people (as a wilde beast doth hunt the poore Lambe to kill him.) It is the sentence of our Sauiour CHRIST, Iohn 10. that hirelings doe loue the fleece and lucre better then the soules of the flocke, doe come to kill and to destroy. Finally, it is expresly written in the Prouerbs, that there the people [Page] doe perish where vision or preaching faileth. There is no crueltie to the soule-crueltie, which first or last wil call down for wrath vpon the heads of those which are guilty of it. If Abels bloud cryed to God for vengeance, how much more will the bloud of soules doe it?

In the first of Daniel, when Daniel and the other children of the Iewes, desired to be fed vvith pulse, and not with meate which came from the Kings table, the Eunuch which kept them an­swered that he durst not. For (saith he) if your faces be not well liked when the King shall looke vpon you, he will take away my head from me. I doe not say vnto Idoll-Shepheards and dumbe dogges, (through whose negligence or ignorance, the soules of the people haue leanenesse entred into their soules, and looke vvith euill fauoured counte­nances) that God will strike their heads from their shoulders, but this I dare say & auouch, that without true repentance he will cast both their boydes and soules into hel; and with the euill steward in the Gospell, who said in his heart, my Master [Page] will deferre his comming, and so fall to bea­ting his fellow-seruants, they shall be cut in pieces, and their portion shall be giuen them with Hipocrits, and at the last they shall be burned with fire and brimstone. O therefore that euill and sloathfull Mi­nisters would consider this in time, and lay it neere vnto their heart and repent of their cruelty past, and hence forth carrie more mercifull hearts towards the inheritance of Christ, yeerning and pittying the spirituall necessities of Christ his sheepe, after his owne exam­ple, Matthew 9. 36.

Lastly, it is greatly to be wished, that all vniust and Sacriligious persons, and Patrons, who are the direct and effectu­all occasions of plunging many soules, into endlesse perditions, by wrongfully detaining the hyers of Gods labourers, by which meanes the Church of Christ is pestered with foolish Ministers, and blinde Shepherds, that God I say, would giue them better mindes, and change their bloudy hearts into pittifull hearts, to take compassion on their brethren, which doe by heapes runne vnto de­struction. [Page] For Christ Iesus will not for euer put it vp, to be so cruelly dealt with in his people, which be deere and precious to him as the apple of his eye. Text.

THese wordes are borrowed out of the Prophet Hosea, Interpret. Chap. 10. ve. 8. Where God threatneth vnto sinnefull Idolatrous Samaria such extreme iudg­ments, as they should rather chuse to suffer any violence, then to liue and lan­guish in their miseries. Here Christ fore­telleth the Iewes, that this shall be iust their case, euen such a miserable condi­tion they should be in, as they should seeke death, and it should flye from them; desire to be crushed by the waight of hils and mountaines, rather then to enioy life with such anxitie and vnhap­pinesse. How this was fulfilled is repor­ted by Iosephus, Ioseph. lib. 7. ca. 8. a Iew, himselfe an eye and eare witnes of all that horrible cala­mitie that came vpon Ierusalem, accor­ding to this prediction of Christ. Hardly [Page] without abundance of teares, can one read the most bitter euils, and perplexed afflictions and shifts, which partly by famine, partly by sword, partly by flight (running into Caues and Mountaines to hide themselues) they were plunged in­to, such an heape of most comfortlesse miseries, as the very Romaines, their enemies, pittied and grieued to looke vpon their desolations.

Obser.Where obserue the truth of Christ his predictions, that as his promises; so his threatnings of temporall and e­ternall woes they are all yea and Amen. As himselfe is so be his words, all faith­full and true. His wisedome is such, so vn­controulable as cannot be deceiued touching the euents foretold: his power so inuincible as cannot be resisted; and his truth so infallible as it is neuer falsi­fied and altered. Shall he speake and not doe? threaten and not execute? heauen and earth may sooner passe, then one iot or tittle of his word should fall to ground. God is not as men that hee should lye, or as the sonnes of men, that he should repent.

[Page] Vse.Let all men therefore fully assure themselues of the most certaine and vndoubted effects of Christs words to be such as is foreshewed. Which on the 1 one side must make the godly, euen shout for ioy, out of assurance to inioy their present happinesse, to wit, all good in this life, as farre as shall be expedient for their saluation, and all those good things promised in heauen; as the sight and the presence of God in glory, the company of innumerable Angels, and blessed Spirits of iust men, that their bodyes shall shine as the Sunne, their soules be replenished vvith perfect knowledge and fulnesse of pleasure, that new name, that Paradise of GOD, Reu. 2. & 3. that tree of life, that crowne of immortali­tie, that vvhite stone, &c. euen all that blessednesse which the word speakes of.

Also on the other side the vvicked 2 (which turne not, and with whom there is no changes, as the Psalmist speakes) with feare and dread may expect and looke for that euerlasting fire, blacke darknesse, gnashing of teeth, weeping of the eyes, wringing of hands wayling of [Page] heart, that euer-gnawing worme, that ne­uer-ending torment, that fellowship of the Diuell and his Angels, &c. wherof the Scripture makes mention: for the mouth of the Lord hath spoken it.

THis is the AEtiologia, or confir­mation, prouing that the Iewes cannot alwayes stand and prosper, but must come downe, by an argument, à minori ad mains, from the lesse to the more, thus: It is lesse likely that righteous persons (which be fruit­full in good workes, like greene Trees) should be punished, then the wicked and impenitent, which be as dry and rotten wood. Therefore, if heauy afflictions were inflicted on Christ, who was full of grace, as good iuyce or sappe, which burst out into fruit, ripe and good; much more shall miseries fall vpon bar­raine and vnfruitfull Iewes. When the Husbandman spares not the greene [Page] wood, but burneth it, how vvill hee spare the dry, which is farre fitter for the fire?

Here, in the Greeke (by a Sinech­doche Wood is put for Tree, Interpret. as Gen. 2. Wood of life, and Wood of knowledge of good and euill, for Tree, &c. And that word, by a Metonimie of the effect, is translated ( greene) which in the origi­nall is as much as ( moist) opposed vnto dry. The whole sentence for meaning is like that in Peter, 1 Epist. Chap 4 v. 17. 18. If the righteous scarcely be saued, where shall the ungodly and Sinner ap­peare? And if Iudgement beginne at the house of God, what shall be the end of them which obey not the Gospell?

Out of this our Sentence I obserue for our instruction, Obseruat. the condition both of the righteous and of the vvicked. Touching the righteous, their condi­tion is like the estate of CHRIST their head: Christ being full of grace, Ioh. 3.34. hauing the Spirit aboue measure, did liue most innocently, Ioh. 3.34. bearing plenty of good fruit, teaching the people, and doing good by his strange workes, as well as [Page] by sound doctrine, like vnto a greene tree, and yet was hated in the world, and sore afflicted: likewise the Elect, which be his members, Christians bee like Christ both for holines & afflictions. must be conformed vnto him both in holinesse and in suf­fering. Rom. 8. 29. God hath predesti­ned vs to be made like vnto his Sonne. Hence it is, that as Christ is compared vnto a greene tree, so the faithfull are by the Prophet Esay ( Chap. 6. 1.) cal­led Trees of righteousnesse. Part of their con­dition to be fruitfull Trees. And in the first Psalme, ver. 3. in respect of their regeneration, whereby they are ingraf­ted into Christ; and of the grace of san­ctification, whereby they are inabled to beare fruit much and seasonable, they are likened to a tree planted by the riuers of water, which bringeth forth fruit in her due time. In another Psalme the righte­ous man is compared to a greene Oliue, which is greene and fructifies all the yeere long: so the godly are holy, not by starts and fits; but all their life long. Herein being contrary to the nature of all vvorldly trees, that the longer they are, the more greene they vvaxe, and the more fruit they bring forth, as it is [Page] written, Psalm. 92. 13. 14. Such as are planted in the house of the Lord, shall flou­rish in the Courts of our God: they shall still bring forth fruit, in their age they shall be fat and flourishing, vvhereas other trees the longer they stand, the lesse fruitfull they be. The fruits of this our Christian tree, be rehearsed by the Apo­stle, Galat. 5. ver. 22. 23. The fruit of the Spirit is Loue, Ioy, Peace, Long-suf­fering, Gentlenesse, Goodnesse, Faith, Meekenesse, Temperance. Also in the Ephes. 5. vers. 9. 2 Pet. 1. ver. 5. 6. 7.

From this first condition there is of­fered vnto the righteous, Vse 1. Admoni­tion. matter both of admonition and of comfort. They are hereby warned aboue all things to take heede of barrennesse in their profession, and to studie how to be fruitfull and profitable continually: carefully doing the workes both of their generall and particular Callings, out of a sincere de­sire to glorifie God, and to benefit their neighbours. As earthly Husbandmen which haue planted their grounds with trees, after they haue dunged, vvatered, trimmed and pruned them, they expect [Page] that they should bring forth fruit (as they may by good right and reason) if they misse of their hope, and their trees proue barren after all their cost and la­bour bestowed, they cut them downe, and cast them into the fire, as did that man, mentioned in the Gospell, Luk. 13. ver. 6. 7. who comming to his vineyard, and finding his Fig-tree empty, tooke order with the dresser to haue it hewen downe: so God that heauenly husband­man, which hath grafted you, as Trees, in the Orchard of his Church, vvill proceede against you in all rigour and seueritie, when hee commeth to visit you, and to looke for fruit, he shall finde your branches eyther emptie and bare, or with a few clusters vpon them, after all his paines and charge, after so ma­ny gracious instructions, and benefits, both bodily and spirituall; which ought to haue preuailed so greatly vvith you, as to haue made you thinke, not onely of bringing forth fruit, but of increasing and abounding in fruit, as the Apostle prayeth for the Colossiaus, Chap. 1 v. 10. And as he exhorteth the Thessalonians, [Page] that they may increase in loue, and a­bound in euery good word, and in eue­ry good worke: so that it is not enough for Christians sometimes to doe well, and to speake well, to bring forth a little fruit, as it were a sprinckle, here a Figge, and there a Grape: but according to the time that they haue stood and con­tinued in the Church, and the meanes they haue had to grow vp in godlines, they ought to striue to be abundant and plentifull in the fruits of righteousnesse, for God will require much where hee hath committed much.

Whereof it would come to passe, Vse 2. a double comfort. that (amongst many other) you shall reape these two comfors especially: first, that the more greene and flouri­shing 1 you are in pietie and innocency of life, the more yee shall become like vnto IESVS CHRIST your Lord and Sauiour; who was euer eyther say­ing or doing some good, eyther curing the sicke, or raysing the dead, or casting out deuils, or instructing the ignorant, or rebuking the obstinate (as it is writ­ten of him) that hee went about doing [Page] good, and that hee did all things well: now what greater consolation can there be to a godly mind in the whole world, then to beare the image of Christs ho­linesse and goodnesse? for they that be good and holy as Christ was good and holy, they are sure to be like him in happinesse, as they are like him in fruit­fulnesse. Whosoeuer imitateth his inno­cency shall be partakers with him of his glory: for where Christ is, there must his seruants be, Iohn 14. But vnto this comfort which is very great, adde a se­cond, which is not small; namely, that Figs, Grapes, or other fruits, are not so delightfull and pleasing to the Hus­band man, as the good workes vvhich doe grow vpon the Christian tree are gratefull and acceptable vnto GOD, through Iesus Christ, 1 Pet. 2. 5. Hence good workes be tearmed, Heb. 12. the sweet fruits of righteousnesse; and in the Canticles, Cha. 4. ver. 13. 14. Christ sayth of his Church, that her plants are as an Orchard of Pomegranates, with sweet fruits, as Camphire, Spikenard, euen Spike­nard, and Saffran, Calamces, and Cina­mom, [Page] with all the trees of incense, Myrrhe, and Aloes, with all the chiefe spices. Oh what a comfort is this to know that the chiefest and choysest spices are not so sweet to our taste, as our good works be pleasing vnto our heauenly Father!

But to passe on to the other part of the condition, Part of their con­dition, the Crosse. which concernes the godly in this life: it might be wondred that they being for innocency of life and plentifulnesse of good fruits so like Christ, so pleasing to God, euen as green fruitfull Trees are to the husbandman, yet as if they were the worst of all men, hated of God and man, they should vn­dergoe and suffer so many heauy and hard troubles and dangers, their life being as full of miserie as it is short for continuance (as Iob saith;) Iob 14. 1. their daies as euill as few, (as Iacob complained;) they being subiect to peculiar afflicti­ons for righteousnes sake, Gen. 47. 9. such as Scrip­ture calleth crosses and persecutions; beside those tribulations which be com­mon to all men, so as the righteous, loo­ked vpon with a fleshly eye, and consi­dered according to their present and [Page] temporall estate might be esteemed of all men most miserable, 1 Cor. 15. 19 (as Paul speaks of them all) which beleeue, and the very scumme or filth of the world, and of­scouring of all things (as hee writes of himselfe and fellow-helpers in the Mini­stery;) this I say, 2. Cor. 4 might giue vnto vs iust occasion of meruailing & astonish­ment, were it not that the Scripture hath not onely taught it so plainely that God wil haue this to be the condition of the faithfull, Mat. 16. to beare the crosse, Act. 14.22 to passe in to heauen through many afflictions, 2 Tim. 2. 11 to suffer and dye heere with Christ, to haue trouble in the world, Ioh. 16.33 to be reuiled and persecuted for Christ, Mat. 5.11.12. &c. and with­all, hath euidently reuealed the causes of Gods counsell and will in this behalfe; why his pleasure is (contrary to the course & custome of worldly husband­men) to bring the moyst and green tree first to the fire of affliction, and after­ward the dry and withered (as Christ speakes here;) to begin his iudgement at his owne house, as Peter saith, 1 Pet. 4. 17. to disple and chastise the children, when the bastards are left without cor­rection, [Page] Heb. 12.7. The reasons of this administration are, Why God first affli­teth the godly. first of all to con­forme the faithfull now vnto their bre­thren and fellow-seruants the Prophets, Apostles, and other Saints vvhich haue gone afore vs, Mat. 5.11. 1 Pet. 5.9. but especially to their elder brother Christ Iesus, Heb. 12.2.3. who endured the shame, Heb. 2.10. & bare his crosse, and by affliction was conse­crate of his Father; so his will is that the rest of the children whom he hath san­ctified, should follow his steps, dying and suffering with him, that they might raigne and liue with him, see Rom. 8. and 2 Tim. 2.12.

Secondly, to purge out corruptions in herent, and remayning sinnes, that they might be more fruitfull in good workes, as men doe lop and cut their Vines and other trees, least growing too ranke in leaues, they should bring forth little fruit. Iohn 19 2. 3. Therefore Iob saith, the corrections which God hath sealed, are sent to take downe his pride (that hee may walke humbly with his God) and to turne him from his enter­prise (that hee may liue holy and vn­blameably [Page] blameably before God and men.

Thirdly, to make man know what is in himselfe. Deut. 8. 2. to his faith, as gold is tryed and purged in a fur­nace, 1 Pet. 1.7. to manifest and encrease patience, Rom. 5.4. that the children of God by their strength of faith, and pati­ence, which they finde to be giuen them of God, to enable them to beare the bur­then of the Crosse, and to endure tenta­tions, to stand fast in the euill day, they may grow to experience, & from thence by degrees come vnto that hope of glo­ry which confoundeth not, but filleth the heart with ioy vnspeakeable and glo­rious, Rom. 5.3.4.5. 1 Pet, 1.

Fourthly, to withdraw and weane them from the loue of these wroldly things, that the world may be crucified to them, and they to the world, Gal. 6. Also to stirre vp and excite their prayers, to quicken their faith, to manifest Gods power and goodnesse, both in vphol­ding, and deliuering them in their great weakenesse and feares. 2 Cor. 12.

Lastly, to giue to the godly which now are troubled, certaine demonstrati­on [Page] of rest hereafter, 2 Thes. 2. 6. and to the wicked which now haue rest, strong euidence of future anguish, as the Apo­stle teacheth in the same place. 2 Thes. 1. 5. 6. your tribulations and persecu­tions which ye suffer, are a token of the righteous iudgement of God, &c. For it is a righteous thing with God, to re­compence tribulation to them which trouble you, and to you vvhich are troubled rest vvith vs. Which vvell agreeth with the doctrine of our Text, that if God strike the righteous, he will lesse spare the wicked. Vses and duties. From this con­sideration of the will of God, and the ends of counsell in smiting the godly here more grieously sometime then he doth his enimies, we haue certaine duties to be learned, and practised. The first is, 1 not to promise to our selues a constant ease, and quietnesse in this world, as if we could liue here alwayes in pleasures and prosperity. Whereas, beside that which is written, experience telleth vs all things earthly to be mutable, and nothing so subiect to change as men and their af­faires: for as soule weather and storme [Page] followeth a calme, and faire seasons, and night day, and Winter Summer; so sick­nesse succeeds health; pouerty riches; aduersity prosperity, sorrow ioy: there­fore as Mariners in a calme prouide a­gainst a storme, and prouident men in plenty looke out, & lay vp for the dayes of famine, as Ioseph did: so Gods chil­dren are bound in prosperity to prepare for aduersity; for these take turnes, and nothing else is seene vnder the Sunne. Sathan, and the wicked will not suffer the godly to lacke trouble and affliction. Crosse is a necessary and perpetuall companion of the Gospell. Crux Euan­gelijl; comes. Wherefore as a man that meanes to build, Luk. 14.33 will first cast and consider whether hee haue meanes sufficient; and as a Captaine will waigh his forces ere he goe to warre: so good Christians must arme themselues, and get a resolution, with strength and power from heauen, to goe thorow stitch with their profession: for he is not wor­thy to be Christs Disciple that hath not this setled affection, to forsake all for his Sauiours sake, and for his Gospell. What Paul said of himselfe, euery one in some [Page] measure must be ready to doe, not onely to be bound, but to dye for the Lord Iesus.

A second vse of the former doctrine is, 2. Dutie. to admonish the Children of God to be patient and well-contented with af­flictions, when they shall happen, how­soeuer long and sharp they proue, seeing it is the pleasure of their Father, and the portion of all their brethren (those af­flictions which they suffer being ac­complished in the rest of the Saints which be, or haue beene, or shall be in the world, 1 Pet. 5.) for all that will liue godly, must (a necessitie in it, not expe­diency alone) suffer persecution, 2 Tim. 1. and that they haue Christ their guide and Captaine, vvho hath led them the way, and doth both minister strength enough to beare and abide the crosse, and hath promised the victory, Rom. 16.20. Yea, and turneth the crosses of his people to such and so manifold commodities. The meditation of these things must preuaile to stay them from grutching or fainting, and keepe them in their vprightnesse & constancy, with­out [Page] being vveary in their minde, or weary of wel-doing. 3. Vse. Finally this rebukes the prophane persons, two wayes, both because they rashly iudge of the righte­ous, when they be vnder the scourge, censuring them for hypocrites and men hated and cast out of GOD, forlorne and desperate, (as Elihu, and the other did of Iob) and the Courtiers of Saul, of Dauid, and the Iewes of CHRIST. Whom they thought to be quite for­saken, because they saw him sore plagued, and not deliuered: and also for that they falsly sooth and flatter them­selues in their sinnes, as if they vvere deere to God and beloued of him, be­cause of his indulgence and lenity to­ward them, presuming of God, that he will not destroy them, but with blessings and kindnesses still fill and follow them, boasting (as if they were at a couenant with hell, and death) that no euill shall come neere them, that they shall sit and raigne as Queenes, and feele no misery, nor euer be remoued: wherein they are deceiued; for if these things be done to the greene tree, what will be done to the dry!

[Page]That wee may now draw to an end, A transiti­on to the condition and tvvo­fold estate of the vvicked in this life. as out of the former part of this verse, we haue seene the condition of the godly, both for their doing and suffering, their holinesse and affliction; so let vs in few words obserue the estate of the wicked impenitent sinners, what they are to God or in his sight, and what God will doe to them. Howeuer vngodly sinners, and close hypocrites may be had in admira­tion of others, and for their outward ri­ches, and greatnes in the world, or some internall gifts of the minde, as Learning, Wisedome, Eloquence, 1 Vnfruit­fulnesse. knowledge of Arts and Tongues, may be accounted highly of, as if they were some great personages, and be something in their owne eyes men of worth and renowne, such as all ought to reuerence, yet in the iudgement of GOD (whose iudge­ment is according to truth, Rom 2. 3 for hee iudgeth not after appearance, but seeth what is in their hearts) they are most vile and base, being in very deede voide of goodnesse, and good for nothing. There is no more sauing and true grace in them, 1 Samuel. then there is sappe or iuyce in [Page] a rotten log; no more fruit comes from them then from dry wood. Euen the Scribes, Pharisies, the Priests and El­ders of the Iewes which would be salu­ted Rabby, Matth. 22. that is, Maister, a name of reuerence, giuen to such as excelled ma­ny, and esteemed themselues the guides and lights of the blinde and ignorant, the builders of the Church, rare for ho­linesse as well as learning, Rom. 2. yet Christ who knew them perfectly, and much better then they knew themselues, pronounce­eth of them here, to be no better then dry trees, barraine and rotten, worthy to be burned.

What is more contemptible or vn­profitable then stubble & chaffe, which men neglect and tread vnder foot, or cast out of dores? yet by Esay 5.4. also by Mal. 4.1.2. the wicked are compared vnto such things as are of none or lit­tle vse and moment. In the first Psalme as the wicked be described what they are for qualitie, such as doe not meditate in the law & doctrine of the word, to know, belieue it, and doe thereafter; so in the same place, for their vilenesse and vn­fruitfulnesse, [Page] they are likened vnto the dust, Psalm. 1. vers. 3. which lyeth in the street, and is trod vpon by all men, cleane contrary to the tree planted by the riuer, being full of the moisture of Iustification, and of the fruits of sanctification.

Our Sauiour vniuersally affirmeth of all which are not his members, Iohn 15.6. that they are without fruit, like the withered branches of a vine, which men gather and cast into the fire. But Inde, vers. 12. doth yet further nullifie, and vilefie such vnrighteous persons, calling them cloudes vvithout water, carried about vvith the winde, corrupt trees, without fruit, twice dead & pluckt vp by the rootes: at a word, that which the vvorld iudgeth in their malicious corrupt opinion, the true seruants and Saints of God to be. 2. Cor. 4. the same vnregenerate and vnrepentant sinners be indeed, euen the filth and garbage which is throwne out of the citie vpon the common dunghil.

Did Hypocrites, which take the law of God in their mouth, Psal. 50. and yet hate to be reformed, casting the word behind [Page] them, Mat. 7.4.5.6. and open sinners, which like Swine and Dogs, doe obstinately conti­nue in their vncleannes, contemning all admonitions, hating and hurting their admonishers, hauing shaken out of their heart both feare of God and shame of men (like that euill Iudge in the Go­spell, Luke 18.3.) did (I say) these men belieue firmely, Telluris in­vtile [...]ōdus, fruges con­sumere nati. and seriously consider this their basenesse and barrennesse, that they be but vnprofitable burdens of the earth, borne to consume fruits, not to beare fruits; Oh how might it strike them with dread and horrour, and cause them speedely and earnestly, without daliance or delay, to change their mindes, and to hasten their a­mendment, especially, if so they looke into themselues, what they be for lacke of grace, as they ponder vvhat the most iust and seuere Iudge of the vvorld will be, and doe to them through the rigous of his Iustice, which shall be at length (when his patience is expired) as a con­suming flame to deuoure such dry stickes.

When Esay writeth this of the ob­stinate [Page] Iewes, Their vnhappi­nesse. (vvhich despised the war­nings of the Prophets, and cast off the Law of the Lord of hostes; As the flame of fire deuoureth the stubble, and as the chaffe is consumed of the flame, so their root shall be rottennesse, and their bud dust, Cha. 5.24. and in Chap. 33.11. Yee shall conceiue chaffe, and bring forth stubble, and the fire of your breath shall deuoure you. Also in Chap. 47.14. Behold, they shall be as stubble, the fire shall consume them, they shall not be able to deliuer their liues from the power of the fire. Lastly, vvhen Malachie denounceth thus a­gainst despisers, Chap. 4.1. The day com­meth that shall burne as an Ouen, and the proud, and all that doe wickedly shall bee stubble, and the day commeth, that shall burne them and leaue them neither root nor branch. I pray you what else may these comminations meane, but so much in effect as Dauid speakes in the Psalm. 37.19. That the wicked after they haue long liued in prosperity and glory, flourishing as a Bay tree, shall at length suddenly and horribly perish? and as he sayth in another Psalme, They shall come [Page] to a fearefull end, and the transgressour: shall be destroyed, Pro. 29.1. Psal. 37. Or as Salo­mon his sonne sheweth their ruine, They that harden their necks shall perish, and shall not be cured; they shall be broken downe, and neuer be built vp (as it is Psal. 28.5.) or as Christ threatneth they shall be gathered, bound vp, and cast into the fire, Iohn 15.5.6. As thornes, and Briers, and dry rotten braunches, they shall be sewell for the flame of Gods indignation, which vvhen the houre of his iudgement commeth, shall as easily, speedily, and vnrecouerably ouerthrow his enemies, as the fire licketh vp and consumeth eyther stubble, or chaffe, or drie wood, or as the winde disperseth the dust; or as the Husbandman cut­teth downe the fruitlesse Figge tree.

Vse.Wherefore let not vvicked doers and vnfruitfull Christians, who liue to them­selues and not to Christ, please them­selues, or take their case to be good be­cause they are boren with, and blessed, doe prosper and finde God patient, for this mirth and pleasure vvill last but a while, a moment as it vvere, as craking [Page] of thornes, and shall be turned into eter­nall woe; the good things which they see and vse are but temporall and mo­mentanie, and light; but the euils which they see not haue an eternall waight. Woe be to them which are rich (saith Christ) they haue receiued their com­fort. Woe be to them that now laugh, for they shall waile and weepe. These words plainely speake of a change (a wofull change) which shall beside vn­godly rich men: and no meruaile if it goe full ill vvith the vvicked at length, seeing it goeth so hard with good men. When the greene tree is brought to the fire, the drye vvood can not long scape scot-free; no, not euen in this life: many times they are many of them euen here strangely plagued, and the longer suffe­red the heauier is their wounds, Tarditas vindictae grauitate poenae com­pensatur. in the end; as a hand lifted vp on high giues the more grieuous blow, the slownesse of reuenge is recompensed with heauines, and waight of the paine. God strucke Abell, put Iacob to much trouble, affli­cted the Israelites in AEgypt, greatly ex­ercised Elias, chased Dauid out of his [Page] country, put him in danger of his life oftentimes (the waters came ouer his soule) yet winked in the meane time at Cain, Esau, Egiptians, Pharaoh, Saul, Achab and Iezabel, as if he had for­gotten them, but in fine he set their sins in order before them, and tare them in pieces when there was none to deliuer them.

Though Christ be a man of sorrowes, become a worme and no man, be ray­led vpon by vvicked mouthes, murthe­red by vnrighteous hands, and the Iewes his crucifiers, in the meane while, and sometime after, laugh, reioyce and triumph, yet will not God alwayes keepe silence, but payeth them home their wa­ges, euen full measure into their bo­some he rendreth them vengeance. What horrible iudgements did God execute vpon those bloudy persecuters in Queene Maries dayes, euen in the eyes of men, howsoeuer vvith great and long sufferance hee had spared them?

But if the vvicked (as innumerable heapes of them doe,) after a prospe­rous [Page] life haue a peaceable death, liue in vvealth, and goe to their Graues vvith honour and pompe, yet after­wards there abides for them the more fearefull and grieuous torments and damnation: For looke how much they haue had of pleasure, so much shall they taste of torment, Reuel. 18. And as they haue heaped sinnes vpon sins, so shall they stacke and store vp wrath (as a man should euery day carry a sticke toward a pile of wood, therewith at last to be burned) against the day of wrath and of the iust declaration of the righteous iudgment of God. Rom. 2. 5. The Rich-man is now in hell, in fla­ming fire and torment, who once fared deliciously, and was costly clothed eue­ry day.

The vse whereunto this estate of the wicked, Vse. thus wofull and vnhappy, must serue (if wee deale wisely,) is, first of all in respect of the righteous, to holde them from impatiencie and fretting, such as Dauid, ( Psal. 37. and 73.) and Ieremie did fall into, when they saw the outward felicitie of the wicked, how they [Page] liued without perill or feare, in all plen­tie and glory, it had almost made them trip, and thinke them the onely blessed men, certainely it vvrought repining griefe and impatiency in them. I fretted (saith Dauid) to see the vngodly so pro­sper: howbeit looking forward to their end, they saw how they were set in slip­pery places, and must come downe in a moment, and miserably perish. If such holy men vvere offended, how may we mistrust our selues, lest the honour and riches of euill men be a scandall and an offence to vs, and make vs vveary of all, and to giue ouer our vprightnesse, and to like of their wayes, and chuse their conuersation? Howbeit, arme your selues against such stumbling blockes, by this meditation, that when the green tree hath such things done vnto it, the things done to the dry, what will they be? And if God haue a rod for the the righteous, hee hath a sword for the vniust, which hee will whet, and draw, and strike them dead withall. A Scor­pion for sinners, for a scourge vvhere­with hee chastiseth his Children. A cup [Page] hee hath in his hand, full of wine mixt, whereof his Children and the wicked doe both drinke; Psa. 11.4.5 they, the top and vp­permost; these drinke vp the very dregs. Stripes and vvounds are prepared for the righteous; but Fire and Brimstone, Hayle, Storme and Tempest, shall be the portion of Sinners. Hee comes a­gainst the godly which offend of weak­nesse, as a Father, angry vvith his neg­ligent and forgetfull childe; but as a fierce Iudge against the wicked, vvhich sinne wilfully and of malice.

Wherewith as iust men haue cause to be contented, Vse not murmuring when they see one part of his iudgement to­wards themselues, but wayting to be­hold the whole proceeding and course of it toward his enemies: so it ought to amaze and astonish all euill liuers, considering their destruction sleepeth not, but commeth on toward them with a swift foote, as trauell vpon a woman, or a theefe in the night shall sodainely supprise them, and mightily confound them, as an hoast of armed men, Prou 1. 25 26.27.28. or as a Whirle-winde, because they hated [Page] knowledge, and regarded not instructi­on: he called and they heard not, they answered not when hee cryed to them; but despised his counsell, and would none of his correction: therefore when their feare commeth, he shall not heare their cry, nor answere when they call, but shall laugh at their desolation, and mocke when their dreadfull fall com­meth.

If men when they heare such things threatned, and withall doe see with their eyes such greene trees (as this our text speakes of, or this which now lyeth be­fore vs) so wonderfully smitten of God, with such vnwonted distresses and dis­cases, would enter into such a serious meditation concerning themselues as this; when these vnharmfull and holy persons, mercifull and righteous men, which feared God and liued iustly, es­chewing euill, could not escape the fierce wrath of God; what will be mine end, which haue lifted vp my minde to vanitie, and walked in crooked wayes, minding earthly things, and my heart set vpon euill workes! oh, how happy [Page] might they become! And when they read that other mens sinnes so burthe­ned and bruised Christ, (himselfe be­ing sinlesse and iust) let them thinke what will light vpon their heads, being so full of sinne, if they doe not turne from their iniquities with all their hart, and with all their soule.

This is the profit which impenitent persons must labour to make of the Iudgements of God vpon the righte­ous, and nor to doe as they in Luke 13. 2. 3. 4. which forgot themselues, there owne guilt and danger, and tooke such as Pilate killed and mingled their bloud with their Sacrifices, and them vpon whom the Tower of Shiloam fell, and crushed them to death, to be greatest sinners: whereas our Sauiour directed their eyes backe to looke to them­selues, and consider their owne perillous condition; that ex­cept they repented, they likewise should perish.