they doe certainly and happily inioy They are the holy Angels and the blessed Trinity euen by generall consent of Antiquity that doe here reioyce The Angels reioyce The holy Angels are those amici vicini mentioned in the sixt verse those friends which haue idem velle idem nolle Concurre in will with Almighty God and those neighbours that are neere to him in the place of blisse and happinesse Now the Angels do thus reioyce in respect of themselues in respect of vs in regard of Almighty God They reioyce in respect of themselues Quia numerus eorum repletur Anselme in Ephes 4. Because their society is repayred by the accession of repentant sinners which was diminished by the fall of the reprobate angels They reioyce for vs in regard of the singular benefits that accrew to vs by repentance For as the damned spirits would be glad of our confusion so these blessed Spirits reioyce for our conuersion they are our nurses Psal 91.11 and carry vs in their hands and therefore reioyce for our aduancement when by repentance wee are deliuered from the power of darkenes Colos 1.13 and translated into the Kingdome of Christ Iesus They are our guard Psal 34.7 and doe pitch their tents about vs so that they mourne when they see vs in Satans campe and reioyce when by repentance wee returne to our Captaine Christ Iesus They reioyce in regard of God for Angeli eos amant Chrysost ad Pop. Antioch ho. 22. qui Dominum suum diligunt The Angels loue those that loue their Lord and Master And as a good and loyall subiect reioyceth in the honor of his Soueraigne and the inlargement of his dominions so do the Angels reioyce when they see their Lord honored and his Kingdome inlarged by the repentance of a sinner Therefore S. Bernard cals Lachrymas poenitentium Bern in Cant. serm 30. vinum Angelorum The teares of repentani sinners the wine of Angels because they make them glad Thus as Iobs friends after he was freed from his heauy afflictions Iob 42.11 came to comfort him so the Angels our good friends when they see vs freed from the heauy burden of sinne doe reioyce for vs. The blessed Trinity reioyceth Verse 24. Againe the blessed Trinity reioyceth for our conuersion 1 God the Father is that indulgent Father who reioyceth here for the returne of his Prodigall Son He that protesteth so solemnely Ezech. 33. As I liue Ezech. 33.11 I delight not in the death of a sinner and calleth so passionately and compassionately Turne you turn you for why will you dye O you house of Israel must needs reioyce for the conuersion of a sinner For more honor redounds to Almighty God By the restoring of man that fell then by the creatioÌ„ of the Angels Beda Aquiu 1. sec q 11. Ar. 9. restauratione hominum quà m creatione Angelorum as Beda saith Yea The conuersion of a sinner saith the schoolman is a more glorious worke then the Creation of the world because the one is transient the other is permanent Therefore as Abraham Gen. 21.3 8. the father of the faithfull reioyced at the birth of Isaac and feasted it at his wearâ—ing so our heauenly Father reioyceth at our new birth A heauenly banquet Greg. and it yeeldes coeleste conuiuium when wee are weaned from our corruptions 2 As God the Father who created vs so God the Son who redeemed vs reioyceth for our conuersion He that in the dayes of his flesh mourned for the hardnesse of mens hearts Marke 3.5 and reioyced in the Spirit when hee saw Satan cast down like lightening Luke 10.21 and poore sinners rescued out of the pawes of that roaring Lyon cannot but be sensible of the happy condition of his seruants He that when he was on earth sighed wept sweat fasted prayed shed his blood for the saluatioÌ„ of sinners being now in heauen must needs reioyce for a sinners conuersion when he sees that his fasting sweating bleeding his sighes prayers and teares are not spent in vaine According to that in the three and fiftieth of Esaiah Verse 11. Hee shall see of the trauaile of his soule and shall be satisfied 3 God the Holy Ghost who sanctifieth vs Ephes 4.30 reioyceth For as we grieue the Spirit of God by our sinnes so we make him glad by our repentance as the carefull Phisicion is glad for the recouery of his sicke patient You are the Temples of the Holy Ghost 1. Cor. 3.16 sayth the Apostle Now when these temples shall bee like the Egyptian temples wherein was nothing but a Cat or a Crocodile the Spirit of God mournes but when these temples shal be clensed by repentance and become like the Arke which held the holy things of God hee reioyceth Thus as a man hauing taken paines in setting watering and cherrishing some faire plant greeues to behold it eaten with the Canker but when he sees the Canker killed and the tree become flourishing and fruitfull reioyceth in his labour So God the Father who hath planted vs with a diuine hand God the Sonne who hath watered vs with his precious blood God the holy Ghost who cherrisheth vs with the influences of grace beholding the Canker of corruption fretting in our soules mournes but seeing this Canker killed by repentance and vs like good trees become fruitful in good works reioyceth exceedingly NOw this ioy of the elect Angels For whom this ioy is in heauen and the blessed Trinity is for one sinner that repenteth Almighty God who hath recorded in his Kalender the Booke of Life the names of all the Elect neglects not one of them So that Whosoeuer shall offend one of these little ones Mat. 18.6 it were better that a Mill-stone were hanged about his necke and hee cast into the depth of the Sea Iohn 10.11 Luke 15.4 He that is the good Shepheard seekes after that one lost Sheepe and reioyceth so when hee hath found him Chrysost serm 168. Quia in vno inuenit omnes because in finding that one hee findes euery one One linke of his golden Chaine must not be broken because it is the dissoluing of the whole So that if â—ny one of his goe astray he sends after him to reclaime him and when this wandering sinner returnes by vnfained repentance hee reioyceth more in him then in ninety nine iust persons Luke 17 17. But as our Sauiour said concerning the Lepers nouem vbi sunt Where are the nine so may I say Where are these ninety and nine iust persons Surely it is here as it was there the writ wil be returned with a non sunt Verse 18. inuenti they are not to be found Salomon tels vs Eccles 7.20 that there is not a iust man vpo earth that doth good and sinneth not S. Iohn saith If we say 1. Iohn 1.8 Iames 3.2 We haue no sin we deceiue
of discourse in cases of Christianitie that will serue the turne all this is but a meere flourish but a bringing foorth of leaues and flowres whereas God will haue euery Tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring foorth fruit And though nothing but Fruit 3 The Qualification yet not any fruit will serue his turne it must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bad but good Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring foorth good fruit the fruits of holinesse and sanctification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here translated Bonum gâ—â—â—◠〈…〉 â—fie pulchrum be 〈…〉 wee must bring 〈…〉 â—t must be beautifull in the 〈◊〉 of Men and good in the sight of God our fruit must be beautifull â—n the sight of Men for our liues must so shine before men that they may see our good Works and glorifie our Father which is in heauen Matth. 5.16 Our fruite must be also good in the sight of God for hee will not be put off with counterfeit pietie with him it is no better then double impietie for so shall we find it in our reckonings at the last day Both then must goe together wee liue heere in the sight of God and Man and therefore must with Saint Paul Actes 24.16 heerein exercise our selues that wee may haue a good Conscience voyd of offence toward God and toward man Most true it is Onely good fruit is euer beautifull but that which is onely beautifull is neuer good Indeed the Pharises had their fruits such as were beautifull full of beautie vnto the eye they had their Almes-deedes Matth. 6. their Prayers their Fastings excellent workes excellent fruites of Pietie at the first blush beyond all compare not to bee paraleld they being presented vnto the eye of the world in so absolute and compleate a forme But were they as they appeared to bee Certainely nothing lesse for our Sauiour making a narrow search into the nature of them found that they were nothing better then the fruit which Solinus reporteth to grow in Sodom which is in shew like other fruit but being touched there is a strange discouery Extimae cutis ambitio fuliginem fauillaceam cohibet the outward rine or skinne is but a case that is full of filthy soyly embers and stinking ashes So their outward pietie was but a case to couer their inward impiety their fruits carried a faire glosse seemed by their outside to side with the best but All is not gold that glisters within they were full of pride vaine glory and hypocrisie men did see what they did and thereby happily did glorifie God but what they did was onely to be seene of men and therein they did dishonour God Indeed such fruits ordinarily go for currant with man because he receiueth direction for his Judgement as hee is informed by his outward senses But it is not so with God his All-seeing Eye piercing the most inward and secret parts hee prizeth euery thing according to the inward worth and iudgeth of the workes of pietie as they proceede from the inward puritie so that hee will not bee satisfied with false and counterfeit fruites Such Wares are not warrantable not marchantable with God hee requireth trueth in the inward parts Psalm 51.6 he will haue euery tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruit not onely outwardly beautifull but inwardly good and sound Euery man as ye haue heard is a tree euery branch of a good tree bringeth forth good fruit so must each part of man our Hearts must be fruitfull in sanctified thoughts and holy desires our tongues must bring forth gracious words such as may magnifie Gods holy name and minister grace and comfort vnto others our Hands must worke the things that are good in the sight of God and man our Feete must walke in the wayes of peace in a word we must giue all our members seruants vnto righteousnesse in holinesse Rom. 6.19 Abounding in the fruits of the Spirit Galat. 5.22 in loue peace long suffering gentlenesse goodnesse faith meeknesse patience and in euery good worke that may make vs perfect men in Christ Jesus For this were wee elected before the world Ephes 1.4 God the Father did chuse vs in Christ his Sonne before the foundations of the world that wee should bee holy and without blame before him in loue For this were we created into the world wheras all things were made to serue for the vse of man man was made to serue his Maker For this end were we redeemed out of the world Luke 1.74 For Christ deliuered vs from the hands of our enemies that we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life For this purpose doth God sanctifie vs in this world with his Holy Spirit I will put my Spirit within you Ezek. 36.27 and cause you to walke in my Statutes and ye shall keepe my iudgements and doe them And for this shall we bee glorified in the world to come Come yee blessed of my Father Matth. 25.34 take the Inheritance of the kingdome prepared for you from the foundation of the world for I was an hungred and yee gaue mee meate c. Thus will God crowne the holy liues of his seruants with an eternall weight of glory Such honour shall haue all his Saints which are fruitful in good works not that they doe by their fruits of holinesse and workes of pietie No man can merit heauen merit so glorious a remuneration alas what can we pleade for by way of merit at Gods hand seeing when we haue done all that we can doe yea that wee are commanded to doe which is more then wee can doe Luke 17.10 we are but vnprofitable seruants saith our Sauiour And what is the reward for vnprofitable seruants which God will render vnto them at the last day Why this is their fearefull Sentence Matth. 29.30 Cast yee the vnprofitable seruant into vtter darkenesse there shall be weeping and gnashing of teeth No my beloued Eternall life is not of mans merit but of the meere gift of God through Iesus Christ our Lord Rom. 6.23 As a reuerend religious Prelate of our Church hath obserued Doctor King Bi. of London wee may read of a Mercy-seat in the Temple of God but neuer heare of a Stoole of Merit but in the Chappell of Antichrist Indeed God doth in many places of his Scripture promise the kingdome of heauen to all that leade a religious and holy life but this his promise is not grounded vpon a foresight of any merit in man but proceedeth meerly from the free grace and bounty of God who herein dealeth with vs as a louing and bountifull father with his child promising him some gift of great worth for the performance of some small piece of seruice happily for making vnto him a legge or the like that so by his
Kindnesse Loue. In a word let vs labour to abound in euery good worke that may make vs pleasing and acceptable vn o God let vs bring forth good fruit Abundanter Plentifully 3 Perseuerantly Thirdly and lastly lest all our labour proue but in vaine we must bring forth good fruit Perseueranter Perseuerantly For to what purpose is it if a Souldier at the first onset couragiously encounter with the Enemy and before he hath obtained the victory throw away his Armes Or what doth it profit a Mariner to commit himselfe to the Sea and to enioy the benefit of a faire gale of Wind euen vnto his desired Ports mouth if then the wind doe turne and so turne him backe againe before hee can thrust into the Port Happily thou hast beene just and hast done that which is lawfull and right as it is in Ezec. 18.5 Ezek. 18. More particularly as the Prophet there expresseth himselfe Thou hast not eaten vpon the Mounâ—aines nor lift vp thine eyes vnto Idols nor defiled thy neighbours wife nor oppressed any but hast restored to thy Debtour his Pledge thou hast spoyled none by violence thou hast giuen thy Bread to the Hungry and couered the Naked with a Garment thou hast not giuen forth vpon Vsury neither taken any Increase thou hast withdrawen thy hand from iniquitie executed true Judgement betweene man and man thou hast walked in Gods Statutes and kept his Iudgements to deale truely Thus farre hast thou gone and in these good courses thou hast continued a long time and in so doing hast done well But tell mee what will all this thy righteousnesse auaile thee if afterward thou shalt fall away from God 2 Pet. 2.20 and intangle thy selfe againe in the filthinesse of the world like the Dog that returneth to his owne vomit and the Sow that is washed to her wallowin the myre Ezek. 18. If the righteous turne away from his righteousnesse and committeth iniquitie shall hee liue saith the Lord. No All his righteousnesse that he hath done shall not bee mentioned In his trespasse that hee hath trespassed and in his sinne that hee hath sinned in them shall hee dye Ezek. 18. Yea It had been better for him neuer to haue acknowledged the way of Righteousnesse 2 Pet. 2. as the Apostle speaketh then after hee hath knowne it to turne from the holy Commandement deliuered vnto him For the latter end of that man is worse then the beginning If therefore thou wouldst make sure worke for the good of thy Soule and store vp comfort for thy selfe against the day of death and that great day of wrath then thou must not relye vpon thy former righteousnesse Luke 12.19 as the Rich man in the Gospell did vpon the store he had treasured vp in his Barnes and say Soule take thine ease and freely disport thy selfe hence-forward in the delights of sinne for thou hast already brought forth good fruit plentifully which will serue thee for many yeares No thou must bring forth good fruite Perseuerantly for it is not here said euery tree Quae non fecit which hath not brought forth good fruit but euery tree non faciens not bringing forth good fruit shall be hewen downe and cast into the fire So that fecisse non sufficit it sufficeth not formerly to haue brought forth good fruit vnlesse thou continue in so doeing perseuerantly No man saith Christ Luke 9.62 putting his hand to the Plough and looking backe is fit for the Kingdome of Heauen Bernardus Sola perseuerantia singularis summi regis est filia saith a Father ea enim sola est haeres regni Coelorum Perseuerance is the only Daughter of the King of Heauen for she only is Hâ—ire to the Kingdome of Heauen â—herefore saith our Sauiour to his Disciples Matth. 24.13 Qui perseuerauerit hâ— that continueth to the end shall bee saued Reuel 2.10 and to the Church of Smyrna Be thou faithfull vnto the death and I will giue thee a Crowne of Life And vpon these termes doth Saint Paul assure himselfe and euery faithfull Christian a Crowne of righteousnesse I haue fought a good fight 2. Tim. 7.8 and haue finished my course I haue kept the faith Hence forth is laid vp for me the Crowne of righteousnesse which the Lord the righteous Iudge shall giue mee at that day and not to mee only but vnto all them also that loue that his appearing The absolute necessity of this Perseuerance for all such as expect the Happinesse of a better life hath so deepely sunke into the thoughts of Gods Children in all ages that they haue constantly resolued to suffer the bitterest torments the pregnant malice of the Diuell and his Factors could inflict vpon them rather then to loose the blessed hope of their Heauenly inheritance If therefore wee respect our Future Haâ—pinesse let vs not bee like thâ— plant Ephemeâ—on which doth spring and flourish and fade in a day but as the Oliue tree flourishâ—th and fru ifieth all the yeare long so let vs continue in bringing forth good fruit perseuerantly To be short the way to Heauen though it be Narrow yet it is Long and our life at the Longest but Short Let vs therefore that we may the better compasse so great a Iourney get vp betimes out of our beds of Sinne euen in the morning of our age at the first houre of the day and quickly make our selues ready that so we may set forth betimes towards the Celestiall Canaan And when we haue once set our feete in the way of righteousnesse the dâ—rect and only Rode to that Holy Citie If at the end of our liues when we can trauaile no longer wee would rest in Abrahams bosome let vs labour to imitate him in his iourneying vnto the terrestriall Canaan that is Gen. 12 9. let vs eundo pergere still bee going forward from grace to grace whatsoeuer Remoraes doe encounter vs in the way whatsoeuer afflictions doe befall vs hauing our eies fixt vpon those heauenly ioyes whereof the troubles and afflictions of this life are not worthy The older we grow in yeares the more let vs grow in goodnesse Let our Workes our Loue our Seruice our Faith Reuel 2.19 our Patience be like the Thyatirians more at the last then at the first Thus like good Trees bringing forth good fruit presently plentifully perseuerantly wee shall at length bee brought by him who is Alpha and Omega the beginning and the ending Reuel 1.8 vnto the beginning of that vnspeakable Happinesse which shall haue no ending But happily you will reply in the words of Saint Paul 2 Cor. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is sufficient for these things Is not our Father an Amorite and our Mother a Hittite The best of men by Nature is no better then a Briar Micha 7.4 Math. 7. a Thorne a Thistle And doe men gather Grapes of Thornes and Figges of Thistles Ex Spinis non nascitur Rosa Such as is the Tree such is the Fruite T is true And therefore to bring forth Good fruit presently plentifully perseuerantly we must be ingrafted into the true Vine and abide in it I am that Vine saith Christ Iohn 15.5 and yee are the branches He that abideth in me and I in him the same bringeth forth good fruit For without me ye can doe nothing verse 6. If a man abide not in mee hee is cast forth as a branch that is withered and men gather them and cast them into the fire and they are burned But how are we ingrafted into Christ by Faith How doe wee abide in Him By Loue. How doth He abide in vs by his Holy Spirit through whose gracious opperation we are inabled to bring forth the good fruits of the Spirit Now for asmuch as no Arme of Flesh can command this Faith this Loue this Holy Spirit Therefore O LORD GOD wee doe here in all humilitie addresse our selues vnto thy diuine Maiestie entirely desiring thee in mercy to looke downe from Heauen vpon vs miserable wretches heere on earth Wee acknowledge O Lord and thou knowest that of our selues wee haue no power to order our wayes aright vnto thee for wee are a crooked generation a people by nature the children of wrath so that if thou shouldest leaue vs to our selues we must looke for no lesse then like fruitlesse Trees to bee hewen downe and cast into the fire But good God remember that thou art our Creatour and we thy Creatures that thou art our Father and wee thy children Oh neglect not the work of thine Hand neither suffer vs thy children to perish but looke vpon vs in the sweet compassions of a tender hearted Father for the blood of Christ pardon all our sinnes past throw behinde thy backe those cursed fruits we haue hitherto continually brought foorth to the dishonour of thy Great and Glorious Name that they may neuer be layd vnto our charge and enable vs for the time to come to doe what thou requirest and then require what thou wilt and we will doe it O Lord stretch foorth thine hand and engraft vs by a true and liuely Faith into the Body of thy Sonne Iesus Christ Dwell in vs O heauenly Father and blessed Sonne by thy holy Spirit that by the gracious and powerfull operation thereof like good trees we may bring forth good fruit that we may euery day more and more abound and increase in grace and goodnesse till wee come to bee perfect men in Christ Iesus Graciously heare vs most mercifull Father and graunt vs whatsoeuer thou knowest to bee good for vs and that for thy Sonne and our Sauiour Iesus Christ his sake To whome with thee and the blessed Spirit bee ascribed of vs and of all thy Saints all praise power and Glory for euer Amen FINIS
Heauens Ioy FOR A SINNERS REPENTANCE A SERMON PREAched at VVHITE-HALL the 4. of March 1623. BY IOHN DENISON Doctor of Diuinity and one of his Maiesties CHAPLAINES LONDON Printed by G. P. for Iohn Budge and are to be sold at the signe of the greene Dragon in Pauls Church-yard 1623. To the Reader I Vnderstand Christian Reader that there will be an expectation of a Title and an Epistle I pitty those Readers who are mooued only by so slender inducements to peruse what is necessary I haue seene Titles much dissonant from the Bookes Quorum tituli remedium habent pyxides venena Lactan. 3.15 like gally-pots whose inscriptions haue beene Antidotes and the matter contained in them Aconites And haue read Epistles swelling with bubbles of great words and promising Mountaines Proijcit ampulias c. Horac de arte Poet. Parturiunt montes when the worke hath been poore and yeelded only Mole-hils Yet haue I condescended to custome and the Printer I cannot promise thee much in this little Sermon If thou finde in it that which may further thy Repentance it is that I haue aymed at both in the preaching and publishing it And so commending it to the blessing of God and thee to his sauing grace I rest Thine in the Lord I. D. Heauens Ioy for a Sinners Repentance Luke 15.7 I say vnto you that likewise ioy shall be in Heauen for one sinner that repenteth more then for ninety and nine iust persons which neede no repentance AS skilfull Phisicions repaire to those places where many are sicke and diseased and the sicke to such Phisicions So our blessed Sauiour the great Phisicion of soule and body resorted to those places where people were diseased in body or distressed in soule and to him did such distressed ones resort Chrysolog ser 168. Now the Pharises non minùs inuidi quà m superbi being a proud and enuious generation murmured enuiously and said proudly This man receiueth Sinners and eateth and drinketh with them Hereupon our Sauiour percutit Caietan consolatur prouocat checks the proud Pharises comforts the humble Publicans and stirres vp euery sinner to repentance And that he may hunt the Pharises out of these thickets of pride and enuy he deliuers three parables that the same be as a threefold cord not easily broken The first is of a man that hath lost a sheepe and goes carefully after it The second of a woman that hath lost a groat and seekes diligently for it The third of a father that ioyfully receiues his lost Sonne These actions in those persons the Pharises cannot dislike Now thus stands the case These sinners are the lost sheepe the lost groat the lost Sonne Why then should the Pharises murmur at this gracious act of Christ Luke 19.10 who came to seeke saue that which was lost Yea why should they not rather reioyce as heauen doth For behold there is ioy in heauen for one sinner that repenteth more then for ninetie and nine iust persons that need no repentance In which words may it please you to obserue 1. Quis who it is that speaketh in these words I say vnto you 2. Quomodo the manner of his speech and it is in a Parable whereof this word likewise is the word of application 3. Quid the matter of his speech and it is this There shall be ioy in heauen for c. And in that we will consider first who reioyceth secondly for whom the ioy is The first of these is deliuered in these generall words There shall bee ioy in heauen The second in the words following for one sinner that repenteth c. Wherein wee haue a comparison of persons and their different condition The comparison of persons in respect of 1. quantity one opposed to ninety and nine 2. quality A sinner that repents to them that need no repentance Their different condition There shall be more ioy for that one then for those ninetie and nine So that here the Person which speakes may challenge our attention It is the Sonne of God The manner of his speech is worthy our consideration It is the opening of that which was locked vp in a parable The matter of his speech yeeldes great consolation for it acquaints vs with the ioy of heauen for a sinners conuersion I say vnto you THese words may be opposed to the words of the proud Pharises The first generall point as a corrosiue to eate out their censorious humour They sayd This man receiueth sinners therefore saith our Sauiour I say vnto you as if he should say that which you say sauours of earth of enuy that which I doe is an act of charity and hath the approbation of heauen They may bee also a cordiall to comfort the heart of an humble penitent The troubled conscience will bee ready to say with the Prodigall Son My case is wofull I haue sinned against heauen euen against God and his holy Angels but heare what Christ saith Repent and heauen shall be pacified God and his holy Angels shall reioyce for thee They may likewise bee a Preface to stirre vp our attention Here is our Pythagoras and his Dico vobis I say vnto you must rowze vp our spirits and raise vp our attention to what he speakes Iohn 7.46 for neuer man spake like this man When our Sauiour said to Simon the Tanner Luke 7.40 as we read in the seuenth of Luke Simon I haue somewhat to say to thee Simon answered Master say on So should wee when Christ doth thus preface his speeches long to heare what hee will say expect from him some remarkeable matter and say with Samuel 1. Sam. 3.10 Speake Lord for thy seruant heareth thee Yea wee should so heare that with the blessed Virgin Luke 2.52 wee lay vp all his sayings in our hearts Second generall point NOw the quomodo the manner of his speech will be a further motiue to this purpose where vnder the leaues of Metaphors Sub literis quasi sub foliis c. Chrysost in Phil. hom 4. there lyes hid much singular fruit of comfort If in a great company one amongst the rest bee vailed euery ones eye will be vpon him with neglect of the rest who are not so So when our Sauiour doth thus as it were vayle his speeches with parables it should draw our eares to attention and our hearts to consideration of that which is spoken for sic loquitur Basil in Psal 4◠vt auditorem excitet These parables are like a medicine and this word likewise as I said like the application of the medicine Pliny writes Plin. Lib. 24. that Democritus a famous Phisicion hauing one Considia a noble Matron to his patient because her weakenesse could not brooke any Phisicke in the species gaue her the milke of Goates which he caused to feed vpon Masticke so doth this gracious Phisicion of the soule our blessed Sauiour Condulcet sermonem saith Chrysostome Chrysost in Rom.
heauen for such as are righteous only in conceit But this may seeme strang if it be seriously considered Rom. 9.14 Is there vnrighteousnesse with God Shal not the Iudge of all the world doe right Gen. 1â— 25 If God shal more respect a notorious sinner that is conuerted then another who hath not been so deepely drenched in sin how can wee cleare his Iustice Magna relinquere amare minora Dei potestatis est Chrysolo serm 168. To this I might answere with Chrysologus To leaue the greatest and to loue the meanest is in Gods power and at his pleasure Hee will euer bee a free dispenser of his fauours Rom. 9.15 and will haue mercy on whom he will haue mercy But a distinction will satisfie this doubt without recourse to the Sanctuary of Gods secret and absolute will This ioy may be said to be respectiue or accidental Respectiue in regard of circumstance thus there is more ioy for such a notorious sinner because that such a one being effectually called coÌ„monly becomes the most serious penitent and the soundest conuert Such a one wil be more humble more deuout more diligent then other in the seruice of God Such do exceedingly hunger thirst after righteousnes Mat. 5. By them the Kingdome of heauen suffers violence and the violent take it by force as Christ speakes Mat. 11.12 It is with such conuerts as with yron and other cold and solid metals which being thorowly heated are hotter then other substances remaine so longer The Scriptures yeeld vs two notable instaÌ„ces in this kind Mary Magdalen was a notorious sinner Chrysost de Poenitent hom 5. etiam omni delicto conuoluta as Chrysost saith and being conuerted who like her in her repentance that not only bedewed her cheekes with her teares but shed them so aboundantly Luke 7.38 that she washed our Sauiours feet with them Who more constant in following Christ for shee neuer left him till hee left the world and was translated to heauen And her encomium giuen her by our Sauiour is this Many sinnes were forgiuen her Luk. 7.47 therfore she loued much And S. Paul who had beene a famous persecutor when hee was called in the way to Damascus did he not hold a proportionable correspondence in his conuersion conuersation None more displeased with himselfe for his sins then he none more humble more deuout more diligent in the seruice of God then he As before he was a chiefe sinner so hee now became a chiefe Labourer in the Lords Vineyard So that in this respect 1. Tim. 1.15 1. Cor. 15.10 the holy Angels and the blessed Trinity may reioyce for the conuersion of such a notorious sinner more then for ninety and nine who hauing not sinned so hainously haue not repented so seriously nor reformed themselues so effectually Againe this ioy may be called accidentall not that there is any thing accidentall in God but as Cyprian his tract de duplici martyrio speaking of this subiect saith Scriptura secunduÌ„ humanos affectus loquitur The Scriptures speake to vs after the fashion and affections of men Now with men such is the accidentall aduentitious ioy as here is meÌ„tioned this with other the like actions affections are for our capacity ascribed to Almighty God Though a man haue many Children and loue them all well yet if one haue beene dangerously sicke and bee recouered or been taken captiue and is deliuered he reioyces more for the present in that one then in all the rest And so doth our heauenly Father reioyce when one of his children is deliuered from the sicknesse of sin and the captiuity of Satan as appeares by the parable of the fathers feasting at the returne of his prodigall Son of whoÌ„ Tertul. saith Tertul. de poenitent cap. 8. Chariorem senserat quem amiserat He esteemed this regained son which was lost most deare vnto him The more dangerous the fight Quantò maius periculum in bello tanto maius gaudiuÌ„ in triumpho Aug. confes 83. the more ioyfull the triumph Losse and want gaine more desire and delight then fruition can The lost sheepe is diligently looked after when the restare scarce looked on How acceptable is a calme after a storme how comfortable the bright Sunne-shine after a darke gloomy day Nazian de Cypr. Orat. how delectable the pleasant spring after the sad winter Transisse à morte ad vitam vitae gratiam duplicat Bern. in Cant. serm 68. To be restored from death to life makes life much more acceptable And what is the restoring of a sinner to the state of grace by repentance but life from the dead Rom. 11.15 as the Apostle speakes And this was the ground of the fathers Ioy in the last verse of this Chapter This thy brother was dead and is aliue againe Thus there is a ioy for a man remaining in the state of grace like the still continued current of a riuer and there is a ioy for a sinner restored to the state of grace by repentance which is like the interrupted streame of the same riuer which hauing got passage runs strongly violently But in a word to speake punctually these speeches import thus much that repentance is Deo gratissimum Cypr. quo supra as Cyprian saith that which is most acceptable to Almighty God Hitherto I haue opened my text Now I will drawe to an end with some words of Application And is there such ioy in heauen for the repentance of a sinner why then should any penitent sinner despaire Shall a man continue mourning wheÌ„ heauen reioyces for him shall he be deiected on earth whilst the Angels do carroll it in heauen This is dangerous to man and odious to God It is dangerous to man Non tam graue pugnantem vulnerari Chrysost ad pop Anâ—â—o hom 80. c. saith Chrysost It is not so dangerous to be wounded as desperately to refuse to be cured It is hateful to God as that which cals into questioÌ„ his glorious attributes of Power Truth Mercy His Mercy which is ouer all his works His Truth Psal 145. who hath protested solemnely As I liue Ezech. 33. I delight not in the death of a sinner His Power who is able to do exceeding abundaÌ„tly Ephes 3. aboue al that we can aske or thinke The cause of despaire is sin especially some notorious sin which wounds the soule more dangerously but oppose to this the infinite mercy of Almighty God Say not to me saith Chrysost My sin is great and how can I be saued Quod tu non potes Chrysost ad pop hom 80. tuus potest Dominus That which thou canst not doe thy mercifull God can Gods mercies are exceeding great and must not be measured with our shallow scantling Yea they are infinite 2. Sam. 24.14 Mensuram non habent Chrysost de poenit hom 3. So that if thou bee truely
and choisest fruit he bringeth forth for euen our best actions were they narrowly scanned in some thing or other Carnis putredinem sapiunt Lib instit de Justif fidei Cap. 10. as Caluin noteth doe sauour and relish of the Corruption of the Flesh happely they haue leaned to some sinister respect or haue not beene performed with such sincerity and alacrity as God requireth 5. To make our workes meritorious there must be a Paritie there must bee some proportion and equalitie betweene that Good we doe and the reward wee receiue for it Now what Parity what Proportion betweene our workes which are but temporall and finite and the reward which is eternall and infinite The Naturall Phylosopher and any one that is not a mere naturall will tell vs that Finiti ad Infinitum nulla est proportio there is no proportion betweene that which is finite and that which is infinite Therefore our choicest fruits our best workes being defectiue in euery one of these fiue particulars which ought necessarily to concurre for the making of them meritorious it is strange there should liue in this great light of the Gospell any that dare attempt such a worke of darkenesse as to stampe mans workes with the Character of Merit Sure I am in the Word of God we cannot so much as finde the Word Merit Indeed God doth very frequently in the Sacred Scripture promise a reward to the godly and hence they fondly collect that the godly doe merit by the holinesse of their liues as if between reward and merit there were a mutuall relation that no reward is giuen but vpon a presupposed merit For answer whereunto I may tell them as our Sauiour the Sadduces Matth. 22.19 That they erre not knowing the Scriptures for as the Learned haue obserued that which by Saint Mathew is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Reward Math. 5 46. Luc 6. 32. is by Saint Luke termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace fauour or thankes to signifie vnto vs that when God rewardeth the righteousnesse of men the reward is not to be ascribed to any worth or dignity in the Creature but wholly to the benignitie of the Creator not to any desert or merit in Man but vnto the meere grace and mercy of his Maker For as Saint Paul 2 Ephes 8.9 2 Ephes 8.9 a place worth the noting By Grace we are saued through Faith and that not of our selues it is the gift of God not of workes lest any man should boast himselfe The Case being so cleare we may be bold to affirme that most blasphemous is the practise of the Papists who both in Pulpit and Presse so stiffely contend to enthronize the imperfect impure workes of sinnefull man in the Chaire of Merit in which nothing by right but the holy and perfect obedience of the Sonne of God can sit My beloued I dare confidently affirme it for trueth and you may boldly take it vpon that terme that no Mortall by building him vp a Babel of his merits can euer reach Heauen Heauen being a transcendent too high for the short reach of humane merit The sairest face hath some Mole or Freckle the soundest Pomegranate some rotten Kernell Corruption is a great part of the best yea the best euen from their conception are wholly ouer-runne with corruption from which they can neuer be throughly purged till the soule and the body by death be parted and put asunder by reason whereof euen our best actions are stained our best fruits wee bring forth are foulely blemished and wil not endure the Iust eye of heauen to behold them as they are in themselues the serious consideration of this made the Prophet Dauid thus pray vnto God Enter not into iudgement with thy seruant Psal 143 2. for no flesh is righteous in thy sight Therefore my beloued instead of standing like Proud Pharises vpon the tiptoes of of our owne goodnesse let vs with the Penitent Publican truely humble our selues before the throne of his Sacred Maiestie for our manifold transgressions which bring vs vnder the curse of the Law for the manifold sinfull imperfections and blemishes euen in the best fruits that euer wee brought forth for which we stand guiltie before him Let vs reiect the menstruous and rotten ragges of our owne righteousnesse Esa 64.6 wholly relying vpon the louing mercies of our heauenly Father which hee hath set forth vnto vs in his Sonne Iesus Christ who himselfe alone by his most perfect and all-sufficient obedience hath merited our redemptiō from the wrath to come and purchased for vs a Kingdome that cannot be mooued Heb. 12.28 This hath he done for vs but how vnder condition of our new obedience of putting off the olde Ma◠and putting on the new of forsaking the crooked paths of Sinne and following the straight way of Righteousnesse So that being redeemed and bought with the price of the Lambe wee must not thinke we may liue according to the lusts of our owne hearts and whatsoeuer seemeth good in our owne eyes for this is nothng else but a trampling of the blood of Christ vnder our feet a turning of the grace of God into wantonnesse the onely way to make our selues vncapable of that inestimable bounty of our blessed Redeemer No no such as are Iustified by the blood of Christ and haue any sauing portion in his bitter death and passion are also sanctified by his blessed Spirit vnto all holy obedience to bring forth good fruite the fruit of good liuing This is the true Character and cognisance of such as are of the houshold of Faith For as the tree is knowne by the fruit Iames 2.18 so is Faith made manifest by the workes of righteousnesse The bringing foorth of good fruite is via Regia the Kings yea euery Christians high-way wherein he must walke if he make any account to attaine vnto that Spirituall Caanaan to be a free Denizon of the holy Ierusalem that city aboue the mother of the elect For as among the Antique Romanes the two Temples of Vertue and Honour were so contriued that none could haue accesse vnto the latter vnlesse hee did take the former in his way So it is with vs God in his eternall decree hath set downe this resolution which like the Lawes of the Medes and Persians will admit of no alteration that none shall obtaine the life of Glory but such as liue in the state of Grace The penny is paid onely to such as labour in Gods vineyard Matth. 20.2 The Crowne of righteousnesse is laid vp only for those that fight a good fight 2. Tim. 1.6 7. and finish vp the course of their liues in the faith of Iesus Christ Hence that of the Prophet Dauid Psal 37 27. Eschew euill and doe good and liue for euer To draw vp all in a word though we can neuer bee saued for bringing forth good fruit yet we can neuer be saued without it such is the necessitie
the open streets Nay such is the height of their impudency that they will not forbâ—are to offer violence vnto the honour of our Calling euen before Gods own face euen in the Sanctuary it selfe which hath alwayes bin reputed a place of priuiledge as if they would out-beard out-braue almightie God himselfe Is it possible such a high-handed disrespect and contempt should raigne where the Gospell of Christ is so plentifully and so sincerely preached But I doe the lesse maruell at it when I call to mind the base vsage wherwith the Son of God Hebr. 6.20 that High Priest for euer after the Order of Melchisedeck our Lord and Sauiour Iesus Christ was saluted in the dayes of the flesh He was in the world saith the beloued Euangelist and the world was made by him Iohn 1.10 11. and the world knew him not He came vnto his owne and his owne receiued him not Nay they did not onely not receiue him but did as ye may read at large in the History of his life prosecute and persecute him with a world of indignities euen vnto the death Math. 10.24 25 Now the Disciple is not aboue his Master nor the seruant aboue his Lord. It is enough saith our Sauiour for the disciple to be as his master is and the seruant as his Lord. If they haue called the master of the house Beelzebub how much more them of his houshold Our Lord hath drunke vnto vs out of this bitter cup and we must resolue to pledge him round O thrice happy we if wee could so apprehend it that he is pleased to accept vs into his sufferings For if we suffer with Christ 2 Tim. 2.12 we may bee assured we shall also raigne with Christ But vnhappy all those whose delight to grieue our spirits by their disrespectiue cariage and vnconscionable courses shall make vs to be called Great in the kingdome of heauen yea thrice vnhappy and accursed if they breake not off this their sinfulnesse by a more sanctified and conscionable course of life We are indeed but weake Earthen vessels 2 Cor. 47. as the Apostle stileth vs. We are sinfull men men full of sinne and therin not vnlike your selues let him that is among you with out sinne cast the first stone at vs. Iohn 8.7 Yet consider that we are your Spirituall fathers 1 Cor. 4.15 Reuel 3.1 that wee are the Angels of God and Ambassadours for Christ 2 Cor. 5 20. If we be your Fathers where is our honour What though Elisha be bald shall the children of Bethel cal him Baldpate vnpunished 2 Kin. 2 2â— 23. No two Beares come out of the Forrest and tare them in pieces What though Noah be drunken shall his sonne Ham mocke and deride him without a curse Genes 9.25 No Canaan is cursed a seruant of seruants shall hee bee vnto his brethren If we be Angels of God and Ambassadours for Christ where is that homage and reuerence you owe vnto vs in the name of our Lord and Master Will an earthly Prince which is but a piece of clay take to heart as done to himselfe whatsoeuer indignitie is offered vnto his Ambassadours And will not Almightie God be sensible of that dishonour which is daily done vnto his Ambassadours I haue heard credibly related how superciliously and contemptuously the Palsgraues Countrey hath looked vpon their Clergie In what case that Countrey now standeth I suppose the remotest Christian Region is not ignorant I will not presume peremptorily to determine that this one sinne hath been the procuring cause of so fearefull a Iudgement Thus much I am sure of that the contempt of the Messengers of God cost Ierusalem a desolation 2 Chron. 36 16 God is so tender ouer his Prophets that he will not haue them so much as toucht hee hath reprooued euen Kings for their sakes So sensibly he is affected with the wrongs they sustaine that hee taketh them as done to Himselfe Do ye rob them of their Tythes Malac 3.8 Ye haue robbed me saith the Lord. Doe ye neglect and despise them Ye despise me saith Christ Luke 10.16 and him that sent mee euen God the Father And wil not the Lord reuenge these wrongs Yea hath hee not already in some measure punished this land for them Haue not the Coales your Forefathers haue stolne from Gods altar set their neasts on fire brought a curse vpon their substance that it hath not thriued vnto a third generation yea whilst they and you haue denyed God his Tenth part hath not God taken away your Nine parts and giuen you onely a Tenth Againe hath not the Lord taken vnto himselfe many conscionable and painefull Ministers which according to the course of nature might haue liued long to haue bin worthy Instruments for your euerlasting good because ye haue so vndervalued them and set so low an estimate vpon them But alas my Beloued these are but flea-bitings if compared to the remoouing of our Candlesticke from amongst vs Reuel 2.5 and is it not iustly to bee feared that he hath euen at this present some such work in hand I pray God he hath not But say he doe continue the light of his Gospel amongst vs yet what benefit can accrue vnto vs by this light if we be taken from it and cast into vtter darknesse This God can doe and will doe if wee doe not bring forth better fruit for euery tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire O consider of this all yee whose greatest glory is to bee the scourge of the Clergie lest that High Priest Christ Iesus take you in hand and ye be made to howle eternally in Hell for contemning his Substitutes his low Priestes here on earth Let the Word of the Lord and the Ministers therof be precious in your sight that you your posterity may be precious in the sight of the Lord. Haue those that are ouer you in the Lord labour amongst you in singular loue if not for their owne sakes yet for their Masters sake and for their workes sake considering how like Candles they consume and waste themselues away to light you in the way vnto perpetual happines Giue vnto them double honour and cut them not short of their due reuerence maintenance lest the Lord in his fury cut you off from the state of mercy lest ye be hewen downe and cast into the fire I haue I suppose not a little exceeded your expectation I am sure my first intention in giuing so much way vnto this last particulars extention but the time I haue borrowed of you in it I will God willing repay you to the full in the rest that follow Shal euery tree not bringing forth good fruit be hewen downe and cast into the fire My Honourable Lord 3 The Lord Maior I will giue you but a word take heed God doe not one day giue you a blow Hee hath
ordained you a Magistrate vnder his Maiestie and hath put the Sword of Iustice into your hand I would desire you to take notice that he hath also an Axe in his hand therefore like a good tree bring forth good fruit in that place wherein he hath set you be the Orphans father and the Widowes husband be of a good courage and bee zealous for your great Lord and Master your Maker the Lord of hosts protect and countenance the good correct and cut down the bad lest the Lord hewe you downe and cast you into Hell fire 4 Iudges and Lawyers Ye Reuerend Iudges of the Land and all ye that trauell in the Study and Practise of the Law remember there is a dreadfull Judge aboue you euen the Lord of Heauen and Earth who will one day call all of you to a strict account for all your courses Therefore like good trees bring forth good fruite in your seuerall places as you will answer it at the Barre of his Tribunal Let neither the feare of greatnes nor vnrighteous Mammon let neither priuate spleene nor particular affection so preuaile with you as to interturbe and ouerturne the course of Iustice but walk vprightly and conscionably as hauing the feare of God before your eyes lest he hew you downe and cast you into hell fire 5 Tradesmen All ye that exercise your selues in Ciuill commerce come hither and consider what I shall say vnto you What will it aduantage you to bee Lords ouer the whole world to loose your owne soules Luke 9.25 Therefore so Sell and Buy and Barter that ye make not shipwracke of a Good Conscience loose the kingdom of heauen into your Bargaines that is deale honestly and sincerely with al men as it becommeth the Seruants of Christ and doe not go about cunningly to intrap any with termes of Equiuocation and to cheat them with false Wares Measures and Weights for these things are an abomination vnto the Lord. But aboue all things take heed of that most frequent and most fearefull custome of swearing worth and credit into your Commodities lest while ye labour to make them marchantable and good penny-worths with man yee loose your credit and your penny that is your Crowne of Glory with God Thinke vpon it for beleeue it the time will come when the Lord shall weigh you in his Ballance as he did Belshazzar and shall Daâ— 9 25. if he find you too light seperate you from the Kingdome of Heauen as farre as the East is from the West and the North from the South for euery Tree that bringeth not forth good fruite shall bee hewen downe and cast into the Fre. In the next place take notice of this all ye 6 Maried folke whom the Lord hath linked together in Holy and Honourable Matrimony that so yee may bring forth fruit beseeming so holy and so honourable an estate Make conscience of performing those seuerall Offices and respects God in his Sacred Word requireth of you one towards another Bee Carefull Religiously and Constantly to obserue and pay those Solemne vowes yee made before God and Men at the Solemnization of your Nuptialls More particularly and principaâ—ly seeing God hath made you One of Two Gen. 2.24 suffer not the Diuel to make you Two of One but liue peaceably discreetly and loyally together nourish mutuall affection 1. Thess 4.4 and possesse your vessels that is your bodies in holinesse and honour and keepe your selues one to another as vndefiled members of Christs Body Hâ—b 13.4 free from lusting after strange flesh least yee bee hewen downe and cast into the Fire Againe shall euery Tree not bringing forth good fruit be hewen downe and cast into the fire Consider this all yee whom the Lord hath blessed with the fruite of the Wombe 7 Parents least this temporall blessing proue your eternall bane Thinke it not enough that yee bring forth children into the world and prouide for them an earthly inheritance vnlesse yee also bring them vp vnto the Lord and so fit them for the Kingdome of Heauen Alasse what is their first generation more then their Corruption Psal 51 5. for they are shaped in wickednesse and conceiued in sinne and so poore Infants Damnati antequam nati they are damned before their mothers are deliuered and being so what is your Temporall prouision vnto them though neuer so plentifull if after their ioy in this World if they know any they be so farre from knowing any in the next that on the contrary they lye howling in Hell flames for euer If therefore you truely loue your Children for their sakes vndertake a second labour and bring forth this good fruite of your Fatherly loue towards them once more trauell in paine of them but as Paul did of the Galathians till Christ be formed in them Gal. 4.19 labour that they may be begotten a new in Christ by the immortall seede of the Word 1. Pet. 1.23 and bee made heyres of the Kingdome of Heauen Let it be your care whatsoeuer it cost to haue them brought vp euen from their Child-hood in the feare of God That when they leaue this world they may attaine vnto the Land of euerlasting life there to raigne with Christ world without end And if you will not doe thus much for their sakes at least doe it for your owne sakes For know to bring forth this good fruit of true fatherly affection to bee carefull for the Spirituall well-fare of your Children and to promote and further it to the vtmost of your power is a dutie God strictly inioyneth And if through neglect hereof your Children rebell against God Ephes 6.4 he will require their blood at your hands For as God doth visite the sinnes of the Fathers vpon the Children So he doth visite the sinns of the Children vpon the Fathers For an instance remember Old Eli 1. Sam. 2. when his Sonnes trespassed against God He did not sharpely reprooue and correct them but suffered theÌ„ to run on in their Sins this was his ruine In a word remeÌ„ber the IudgmeÌ„t here threatned in my Text be moued thereby to bring forth the good fruite of true Fatherly affectioÌ„ instruct your Children in the feare of the Lord reproue correct theÌ„ wheÌ„ they offend the Lord least the Lord hew you downe and cast you into the fire 8 Children In like manner yee Children remember the Rocke out of which yee were hewen the Stocke whereof yee are stemmes your Parents from whom next vnder God yee haue receiued your naturall beeing Oh wound not their tender hearts with your vntoward carriage and rebellious courses the only course to accelerate and hasten their heads to the graue but like good Children bring forth the good fruit of filiall feare and affection that yee may exhilarate reioyce their Soules to the prolonging of their dayes Reuerence them inwardly in your hearts outwardly in your Behauiour yeeld vnto
them all dutifull obedience in the Lord least ye pluck their Curse vpon your heads and the Lord hearing it 9 Masters of families hew you downe cast you into the fire Yee that haue the care of Seruants committed to your charge bring forth the Good fruite of Good Masters in your seuerall Families doe vnto your Seruants that which is iust and equall Col. 4.1 knowing that yee also haue a Master in Heauen Command them not but in the Lord and that louingly Allow them a befitting competency be it in matter of indument for the Backe or aliment for the Belly and doe not with-hold their wages from them But aboue all instruct them in the knowledge and feare of God as well by your examples as precepts and allow not their profanation of the Lords Sabaths the least Conniuence Least the Lord hew you downe and cast you into the fire 10 Seruants And yee that are Seruants serue your Masters faithfully both in word and deede and obserue them with all respectiue reuerence and submit your selues vnto them to obey them in the Lord least the Lord hew downe you also and cast you into the fire In a word to drawe towards a conclusion giue me leaue to drawe out an Eare or two of the Corne we haue already inn'd for I feare growing too voluminous and large in particularizing farther Yee haue heard how gracious and bountifull a God the Lord hath vowed to shew himselfe vnto all those that submit themselues vnto his lawes and labour to serue him faithfully in bringing forth good fruite in leading a holy and religious course of life that he will reward and crowne their holy endeauours with an eternall weight of Glory in the kingdome of Heauen Yee haue likewise heard how seuere and terrible a Iudge hee will reueale himselfe vnto all such as runne disobedient and rebellious courses that hee will wound the hayrie Scalpe of euery one that goeth on in his wickednesse yea that hee will hew downe and cast into the fire euery Tree not bringing forth good fruite If therefore the sweete blessings of Gerizim the louing mercies of God cannot worke vpon our rebellious hearts to reclaime vs from our wicked wayes let the bitter cursings of Eball the dreadfull terrours of the Law make vs feare to offend least the Lord in his wrath deliuer vs vp vnto a reprobate minde and in that fearefull estate hew vs downe that is by a violent Death rent our Soules and Bodies a sunder cast vs both soule body into the fire to be intollerably eternally tormented in the flames of Hel. My beloued as God is Iealous of so he is Zealous for his glory if he be not glorified a nobis of vs by our conuersion he will be glorified de nobis vpon vs by our confusion if we do not turne vnto him he wil turne vs into Hell for it is a conclusion so ratified as neuer to bee repealed that Euery one whether Iew or Gentile bond or free high or low rich or poore Euery tree not bringing forth good fruit shall be hewen downe and cast into the fire O then let euery one of vs make a diligent search into his owne bosome iudge himselfe least he be iudged of the Lord. Let vs dissect rip vp that body of sinne which is within vs not only that Naturall corruption which we haue all alike succâ—ssiuely receiued from our first PareÌ„ts but also those personal transgressioÌ„s which euery man hath made himselfe guilty of more or lesse Then hauing faithfully laid open our sinfulnes let vs look on it with a loathing eye a lamenting heart vnfeinedly deploring the time wherein to our iust damnation had we our deserts we haue not only brought forth no fruit but also naughty fruit fruite cursed abominable herein not only dishonored God our selues but also to our further damnation drawn others to doe the like by our lewd examples for which let vs go with faith in the blood of Iesus Christ to the throne of Grace imploring mercy at the hands of our heauenly Father who is ready willing to imbrace with the armes of his mercy al such petitioning him for grace in the Name of his Sonne let vs for the time following entertain this setled resolution into our hearts faithfully to labor in the reformation of all those faults we lament And which is the consummation perfectioÌ„ of our repentance let vs crowne our holy resolutions by putting them into action by bringing forth fruit worthy amendment of life as it is in the verse before my Text or as it is here in my Text by bringing forth good fruit by leading in our seueral places callings a right holy religious course of life For it is not a bare entertainement of better courses into our thoughts of dead of naked purposes nor an outside of Religion an outward conformity to the seruice of God will preserue vs from the wrath to come the former being but a bringing forth of good leaues the latter but of good flowers or if of fruit but of such as is false and counterfeit No wee must either bring forth good fruit that is as ye haue heard Fruit not onely outwardly beautifull and good in the eye of man but also inwardly good and sound in the sight of God or we must vndergoe the wrath of God be hewen down and cast into the fire Such fruit must euery Tree bring forth and that 1. Properanter presently 2. Abundanter plentifully 3. Perseueranter perseuerantly VVe must bring foorth good fruit First we must bring forth good fruit properanter presently it is a taske wee must take in hand out of hand 1. Presently as much is implied in the letter of my text Euery tree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not bringing forth good fruit that is Now presently for it is a word of the present tense and doth vrge a present taske shal be hewen downe and cast into the fire This Speed is emphatically pressed in the first words of my text Now is the axe laid vnto the root of the trees as if the Baptist had more largely deliuered himselfe thus It is no delaying the time of your turning vnto God he hath taried your leasure so long that he is resolued to attend you no longer therefore looke to your selues God wil now be but a word and a blow for he hath already taken his Axe the instrument of death into his hand yea he hath already lifted vp his arme to strike nay more he hath so farre set forward his blow that he hath euen laid his Axe to the root of the trees resolutely determining to make his blow to hew you downe out of hand and cast you into the fire if ye do not presently repent bring foorth fruite worthy amendment of life O then my beloued I beseech you let vs consider that now onely is the time of making or marring our fortunes for euer Alas what