Christs Farewell to Jerusalem and Last Prophecy, Sermon

Christs Farewell to Jerusalem and Last Prophecy · Sermon

A SERMON Preached in the Cathedrall Church of Canterbury. Octob. 12. 1613.

Luke 23. vers. 27. 28. 29. 30. 31.

And there followed him a great multitude of people, and of women, which women bewailed and lamented him, &c.

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 vntounto 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 hauehave mourned for the two theeues that vvere crucified with him. Againe the horrible iudgement threatned here by Iesus vntounto the Iewes, for putting him so cruelly to death, is an euidence of his vprightnesse, and how deere and beloued hee was vntounto 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 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 onelyonly 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 onelyonly 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 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 vntounto 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 hauehave 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 louelove, much grieued that a man so innocent and so beneficent, vvhichwhich 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 onelyonly 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, HaueHave 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 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 vponupon 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, vvhichwhich 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 vsus to hauehave a Sauiour, separate from sinners, holy, vndefiled, &c. Hebr. 7.26.

2Secondly, 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 for; therefore it must needs be he came to saue such sinners, the iust to die for the vniust, to seeke vp that vvhichwhich 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 vponupon 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 vsus. First, Gods Commandement. 1 Thessal. 4.13. Eccles. 7.4. Secondly, the example of holy 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 vvhichwhich 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 vponupon the heads of the vvicked.

Againe, the taking away of good men is commonly the fore-runner of some calamitie.Gen. 19.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.Isa 57:1 Esay saith generally, that righteous persons are remoued hence, that they may not see the euill to come.Gal. 2.Gal 2 At a word, godly persons be the props and pillers of Church and Common-wealth.

The meditation of this doctrine will help vsus:Vse 1. First, to make better account of good men, to whom wee are so much beholden; that we hauehave them in singular louelove,Mat. 10.Matt 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 vsus) which long gaue shine vntounto the world by his wholesome doctrine and good life.

Vse 3.Lastly, it must prouoke vsus 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 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 prison-house wrote many godly Letters to the Brethren.

1First, 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 vntounto his that buryed his Talent in the earth, He was bound, &c.

2Secondly, 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, vponupon me, and vponupon 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 onelyonly: for these that vvept for him vvere ignorant of the true cause of his death, which they ascribed vntounto his owne infirmitie, and to the violence of his enemies, as if he had beene compelled to dye, and could not hauehave resisted their rage: whereas none did take away from him his life,Ioh. 10.18John 10:18 he laid it downe of himselfe, partly out of the great louelove 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.Matt 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 hauehave 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 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 vntounto 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. 32.19Exod 32:19If Moses, that man of God; and Paul, that chosen vessell;Act. 15.39Acts 15:39 vvith Barnabas, that Sonne of Comfort, vvere foyled by their passions:Iob 3.3.4.5.Job 3:3Job 3:4Job 3:5 if Iob and Iacob so much yeelded to heauinesse, as the one cursed his birth-day,Gen. 35.37Gen 35:37 and the other refused to be comforted, what cause hauehave 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?

Verse 29.

For behold, the dayes will come, when they shall say, &c.

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: 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.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.Gen 16:1Gen 16:2 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 vnderunder this curse of an vnfruitfull vvombe: yet loe, such vnheard of and intollerable calamities should light vponupon 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 hauehave 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 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 hauehave preserued themselues, as some did. Wherevpon, our Sauiour vttereth (Mat. 24.) a vvoe to such women as should be with childe, or giuegive 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 Prophets and iust men sent vntounto them, some they reuiled, others they beat and ill entreated, God at last sending his owne and onelyonly 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 vvhichwhich 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 hauehave 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 onelyonly God, and the same alwayes like to himselfe, God is euer but one, both for nature and for will: as extreamely hating and punishing sin now vnderunder the Gospell, as he vvas vvont to doe vnderunder 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 vntounto 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 hauehave desired to hauehave 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 hauehave 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 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 vntounto them to looke vponupon 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 vntounto the Iewes his chosen and peculiar people,Exod 19.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, (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 onelyonly 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 vsus, wee may looke when God should bring the like confusion among vsus, and make vsus to be a prouerbe, a reproach and pointing of the finger vntounto al our neighbour nations, as he did the Israelites before vsus. Are we better then they? should God change the course of his Iustice for our sakes?

33Obseruation.Furthermore, if the iust God hauehave 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 vntounto speedy and serious repentance, and amendement of life.

Moreouer,44Obseruation. 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 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 vsus, (because Iesus is long since gone from vsus) 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 1once 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?

2Secondly, all distrustfull persons which hauehave wauering mindes, and doubt through vnbeliefe (and though Christ hauehave 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 backe againe vntounto the Crosse, to bring Christ downe from above? Rom. 10.6.

Moreouer, they which doe in cruell 3manner 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 4but 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 violence, or by hardnesse of heart, to keepe away that from him whereby hee should preserue life.

5But 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, vvhichwhich 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 eueryevery one their portion of meat: so are they soule murderers which deny vntounto 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 louelove 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 doe perish where vision or preaching faileth. There is no crueltie to the soule-crueltie, which first or last wil call down for wrath vponupon 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 vponupon you, he will take away my head from me. I doe not say vntounto Idoll-Shepheards and dumbe dogges, (through whose negligence or ignorance, the soules of the people hauehave 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 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 vntounto 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 giuegive them better mindes, and change their bloudy hearts into pittifull hearts, to take compassion on their brethren, which doe by heapes runne vntounto destruction. 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.

Verse 30.

Then shall they begin to say vntounto the Mountaines, fall on vsus, &c.

THese wordes are borrowed out of the Prophet Hosea, Interpret.Chap. 10. ve. 8. Where God threatneth vntounto 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 vponupon Ierusalem, according to this prediction of Christ. Hardly 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 vponupon 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.

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 1one 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.Rev 2 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 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.

Text.Verse 31.

For if this be done in the greene tree, what shall be done in the dry?

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 vponupon barraine and vnfruitfull Iewes. When the Husbandman spares not the greene 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 vntounto 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.John 3:34 hauing the Spirit aboue measure, did liue most innocently,Ioh. 3.34.John 3:34 bearing plenty of good fruit, teaching the people, and doing good by his strange workes, as well as by sound doctrine, like vntounto 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 vntounto him both in holinesse and in suffering. Rom. 8. 29. God hath predestined vsus to be made like vntounto his Sonne. Hence it is, that as Christ is compared vntounto a greene tree, so the faithfull are by the Prophet Esay (Chap. 6. 1.) called Trees of righteousnesse. 11Part 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 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 LoueLove, 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 vntounto 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 hauehave planted their grounds with trees, after they hauehave dunged, vvatered, trimmed and pruned them, they expect 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 hauehave 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 vponupon them, after all his paines and charge, after so many gracious instructions, and benefits, both bodily and spirituall; which ought to hauehave preuailed so greatly vvith you, as to hauehave made you thinke, not onelyonly of bringing forth fruit, but of increasing and abounding in fruit, as the Apostle prayeth for the Colossiaus, Chap. 1 v. 10. And as he exhorteth the Thessalonians, that they may increase in louelove, and abound in eueryevery good word, and in eueryevery 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 hauehave stood and continued in the Church, and the meanes they hauehave 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 1you are in pietie and innocency of life, the more yee shall become like vntounto 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 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 vntounto 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 vvhichwhich doe grow vponupon the Christian tree are gratefull and acceptable vntounto 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, 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 vntounto our heauenly Father!

But to passe on to the other part of the condition,22Part 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.Job 14:1 their daies as euill as few, (as Iacob complained;) they being subiect to peculiar afflictions for righteousnes sake,Gen. 47. 9.Gen 47:9 such as Scripture calleth crosses and persecutions; beside those tribulations which be common to all men, so as the righteous, looked vponupon with a fleshly eye, and considered according to their present and temporall estate might be esteemed of all men most miserable,1 Cor. 15. 191 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. 42 Cor 4 might giuegive vntounto vsus iust occasion of meruailing & astonishment, were it not that the Scripture hath not onelyonly taught it so plainely that God wil hauehave this to be the condition of the faithfull,Mat. 16.Matt 16 to beare the crosse,Act. 14.22Acts 14:22 to passe in to heauen through many afflictions,2 Tim. 2. 112 Tim 2:11 to suffer and dye heere with Christ, to hauehave trouble in the world,Ioh. 16.33John 16:33 to be reuiled and persecuted for Christ,Mat. 5.11.12.Matt 5:11Matt 5:12 &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, Heb. 12.7. The reasons of this administration are,Why God first affliteth the godly. first of all to conforme the faithfull now vntounto their brethren and fellow-seruants the Prophets, Apostles, and other Saints vvhichwhich hauehave gone afore vsus, Mat. 5.11. 1 Pet. 5.9. but especially to their elder brother Christ Iesus,Heb. 12.2.3.Heb 12:2Heb 12:3 who endured the shame,Heb. 2.10.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 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 vntounto 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 louelove 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 giuegive to the godly which now are troubled, certaine demonstration of rest hereafter, 2 Thes. 2. 6. and to the wicked which now hauehave 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 vvhichwhich are troubled rest vvith vsus. 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 hauehave certaine duties to be learned, and practised. The first is, 1not 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 vsus all things earthly to be mutable, and nothing so subiect to change as men and their affaires: for as soule weather and storme 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 vnderunder 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. 14.33Luke 14:33 will first cast and consider whether hee hauehave 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, eueryevery one in some measure must be ready to doe, not onelyonly 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 hauehave 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 hauehave 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 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 vnderunder 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!

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 hauehave seene the condition of the godly, both for their doing and suffering, their holinesse and affliction; so let vsus 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. 3Rom 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 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.Matt 22that 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.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 vnderunder foot, or cast out of dores? yet by Esay 5.4. also by Mal. 4.1.2. the wicked are compared vntounto 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, they are likened vntounto the dust,Psalm. 1. vers. 3.Ps 1:3 which lyeth in the street, and is trod vponupon 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 vponupon the common dunghil.

Did Hypocrites, which take the law of God in their mouth,Psal. 50.Ps 50 and yet hate to be reformed, casting the word behind them,Mat. 7.4.5.6.Matt 7:4Matt 7:5Matt 7:6 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 Iewes,22Their vnhappinesse. (vvhichwhich 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 hauehave 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 to a fearefull end, and the transgressour: shall be destroyed,Pro. 29.1.Prov 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 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 hauehave an eternall waight. Woe be to them which are rich (saith Christ) they hauehave 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 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 vponupon 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 vponupon 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 life hauehave 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 hauehave had of pleasure, so much shall they taste of torment, Reuel. 18. And as they hauehave heaped sinnes vponupon sins, so shall they stacke and store vp wrath (as a man should eueryevery 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 eueryevery day.

The vse whereunto this estate of the wicked,11Vse. 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 liued without perill or feare, in all plentie and glory, it had almost made them trip, and thinke them the onelyonly 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 vsus, and make vsus vveary of all, and to giuegive 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 vntounto it, the things done to the dry, what will they be? And if God hauehave 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 hee hath in his hand, full of wine mixt, whereof his Children and the wicked doe both drinke;Psa. 11.4.5Ps 11:4Ps 11:5 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, vvhichwhich sinne wilfully and of malice.

Wherewith as iust men hauehave cause to be contented,22Vse 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 vponupon 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.Prov 1:25 or as a Whirle-winde, because they hated 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 vsus) 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 hauehave lifted vp my minde to vanitie, and walked in crooked wayes, minding earthly things, and my heart set vponupon euill workes! oh, how happy 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 vponupon 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 vponupon 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 vponupon 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.

FINIS.

End of the text · Thomas Wilson, Christs Farewell to Jerusalem and Last Prophecy (1614)