be crownd with glory happinesse in the highest heauens In regard wherof Justus dum per mortem e vita tollitur non exciditur sed in vberius solum transfertur Fran. Luc. Brugiens in locum wheÌ„ by Death he is taken out of this life he cannot be said to be hewen down but rather transplanted into a more fruitful soile On the other side the vngodly man that bringeth not forth good fruit but is barren in all goodnesse and only fruitfull in the daÌ„nable works of darknes he shal die but a death far different froÌ„ that of the righteous for being besotted with the pleasures of sinne and hauing his affections fast glewed to the things of this world when Death arresteth his Body his Soule wil depart out of it like sawdust grated out of the belly of an hard Oke with much labour and striuing so vnwilling and loth it will be to breake vp house and bid farewell vnto the world Yea for as much as he neuer endeuoured to keep a good Conscience toward God and man therefore his guiltie Conscience like the euill Spirit which vexed Saul 1 Sam. 16.14 shall most fearefully wracke and torture him and a wounded spirit who can beare Prou. 18.14 saith the Prouerbialist and thus in the anguish and bitternesse of his Soule he shal be broken like a tree Iob 24.20 the Axe of Death shall cleaue rent his soule and body asunder with all violence and terror he shall bee hewen downe saith my Text. But is this all shall this Tree thus fell'd there lie and rest and rot where it falleth I meane shall his soule and body thus parted so perish as that he shall cease euer to haue a being any more and consequently a feeling of any further misery Certainly though sinful man be like vnto the beasts that perish yet he doth not perish like the beasts whose bodies are turned into ashes and their spirits vanish as soft ayre and are no more No his soule is an immortall substance and his body though in the eye of a carnall Sadducee it seemeth so to perish as that it shall neuer haue a being any more yet it shall at the last day by the power of God be restored to its iust proportion for after Death there must come a Iudgment particular of the Soule when it departeth from the body generall of Soule and body at the generall resurrection So that this fearfull hewing downe is but as the Prologue to a more tragicall feareful Scene it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of sorrowes the forerunner of more fearefull torments For after the axe of Death hath with all violence cleft and rent his Soule and Body in sunder after that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee is thus hewen downe it followeth in the next place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee is cast into the fire hee is throwen headlong into the flames of Hell And this second penaltie his exastion The second pâ—naltie an Exastion is indeed principally that which causeth his dissolution to be so comfortles full of terrour For when the hand of God lyeth heauy vpon him to hew him downe by death it is not the separation of his soule body that doth so much trouble him nor the leauing his beloued world that doth so much afflict him no nor the cruel gnawings of his guilty conscience that doe so wrack torture him otherwise then ioyned with the present apprehension of being cast into this fire which he then foreseeth will most certainly befal him afâ—er his dissolution And no maruell if the apprehension thereof strike such a dread terror into his departing soule Et hic â— c. 9. for what Aristotle that heathen oracle of learning said of the naturall death of the Body as one who saw no farther then the twilight of Nature would giue him leane may more truelâ— be auerred of this second penalty that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most terrible of terribles As Zeuxis that excelleÌ„t painter desiring to draw Junocs picture exactly viewed al the Agrigentine Virgins with a curious eye pickt out fiue of the choycest Pieces Nature did afford amongst them out of which for the composition of her picture he abstracted and expressed with his pencill what he apprehended more accurate and excellent either for proportion or beauty So the liueliest resemblance can be framed of this fearfull penalty is by presenting vnto our fantasie all the torments that euer seized vpon the sons of Adam in this vally of misery and out of them to make choice of such as are most exquisite acrimonious and intolerable and out of these if it were possible to extract a Quintessence and to inflict this quintessence of tormeÌ„t vpon one man and yet when we haue done all this this all is as nothing we shaâ—l haue framed but a dull a weake Idea of this penalty For the Eie hath not seen the Eare heard nor hath it entred into the Heart of Man 1 Cor. 2.9 as what ioyes God hath prepar'd for those that loue him so what sorrowes he hath laid vp for those that leaue him And therfore as the Painter presenting the sorrow of the father of Iphigenia when she was to be sacrificed drew him with his face couered as confessing his Art insufficient to expresse in his visage a griefe of that degree so being at this time according to my propounded Method to present so terrible fearfull a penaltie as to be cast into hell fire my best course I coÌ„fesse were to cast ouer it the vaile of silence as being best coÌ„scious of my own insufficiency for a task of such transcendeÌ„cy Yet vnwilling my particular weaknes should frustrate the generall expectation of so Honourable an Audience And fearing my silence in a point of such importance may occasion some to sleight their owne ruine and neglect their speedy reformation For such is naturally our slauish disposition that notwithstanding all the gracâ—ous and glorious promises of the Gospell vnlesse the terrors of the Law be punctually propounded vnto the vnderstanding and so reflect and beate vpon the Conscience wee walke without either feare or wit in the wayes of vngodâ—inesse and as if wee had taken a liberall Dosis of Opium are cast into a Spirituall Lethargie and fall into Hell before we so much as dreame of Damnation Therefore a word or two more particularly for the description of the fearefulnesse of this particular penaltie For I intend not though the case might iustly require it to entertaine you with a particular discourse of the seuerall punishments wherein all the powers and parts of each damned Wretch to his greater terror shall haue their share as those Positiue of intollerable cold the Worme that neuer dyeth palpable darkenesse the horrid aspect of the Deuils and infinite moe the least of all which is most horrible Pectori generoso non tam molestuÌ„ est rerum angugustia premi quam
certainly be inflicted Yea to intimate the vndoubted certaintie thereof it is not heere said in the future Tense The tree which bringeth not forth good fruit shall bee hewen downe and cast into the fire but is hewen downe and cast into the fire it being as certaine as if it were already inflicted So hee which beleeueth not Iohn 3.18 is already condemned saith our Sauiour The Law hath already denounced the Sentence of malediction against the Sinner Cursed is hee that confirmeth not all the words of the Law to doe them Deut. 27.26 And what the curse of the law is is not vnknown to the veriest Babe in Christianitie it is the eternall destruction of body and soule in hell fire So that there is nothing wanting vnto the certaintie of this Penaltie but a more solemne declaration and a reall execution thereof which shall be then effected when the Sonne of man our Lord Iesus Christ shall come in the clouds in his Glory accompanied with all his holy Angels to iudge the quicke and the dead then shall hee pronounce that dreadfull Sentence of condemnation Discedite a me maledicti Matth. 25.41 Depart from me ye cursed into euerlasting fire which is prepared for the Diuell and his Angels and then shall it be put into execution for they shall goe into euerlasting torments verse 46 The Generalitie or exteâ—t of the Penaltie And let no man delighting in impiety delude his own soule with a vaine hope of impunitie let him not thinke to escape the iudgement of God whilest he commiteth such things as are worthy of death Rom. 1 32. for the Lord is a powerfull and an impartiall Iudge Who can stand before his wrath or who can abide the fiercenesse of his wrath His wrath is powred out like fire and the very Rocks are broken by him saith the Prophet King Nebuchadnezzar though a most puissant Prince a great Tree as the Scripture stiles him strong and high vnto heauen Dan. 4.11 in whose boughes the Birds of the ayre did build their nests yet saw in a Vision a Watcher Verse 14. a holy One comming downe from Heauen who cried alowd Succidite arborem Hew downe the Tree and Destroy it Tophet is prepared for the King Esay 30.53 saith the Prophet Esay Though his excellencie mount vp vnto the heauens and his head reach vp to the clouds yet shall he perish for euer like his owne dung Iob 20.6.7 saith Iob. Regum timendorum in proprios greges Hor. Carm. lib. 3. Ode 1. Reges in ipsos imperium est Iouis Clari Gygant eo triumpho cuncta supercilio mouentis God hath an vnresistahle power ouer the most Commanding Princes Pro 3.15.16 By him Kings raigne Princes Nobles and all the Iudges of the earth doe rule saith Salomon the greatest Prince that euer ruled vpon the earth At his footstoole the mightiest Monarchs must lay downe their Crownes and make their appeaâ—ance before his most dreadfull presence submitting themselues to be censured and sentenced and suffer according to their demerits God spareth none though neuer so mightie yea for that respect hee dealeth more sharpely with them For as Hieronimus Guadalupensis vpon this Text obserueth Quanto quisque potentior sinon ferat fâ—uctum tanto maiori dâ—gnus est supplicio qui â—occasio est multis non ferendi bonos fructus Scilicet in vulgus manaut exempla regentum Claudianus The more Potent a man is if he doe not bring forth good fruite the greater punishment he deserueth because He is an Occasion vnto many of their not bringing forth good fruit Men ordinarily suffering theÌ„selues to be directed lob-led by the exaÌ„ple of their Superiors like the Spaniard that held his neck awry because Alphonso of Arragon his king was wry neckt It is no mans Greatnes that can shelter him from the smoking showre of Gods wrath Euen that Mitred man of Sinne which treadeth Scepters vnder his feet and exalteth himselfe aboue all that is called God though hee plead both a canonizing and a confounding power yet He also shall one day be brought before the Barre of Gods Iustice to be arraigned for all his Abominations wherewith he hath infatuated and besotted both himselfe and Gods Inheritance and shall drinke of the dregges of Gods wrath cup the promerited reward of his workes And let no hood-winkt Catholike deride this peremptory assertion as proceeding from a distempered braine for I know what I say If his Holinesse cannot procure his owne immunitie from the paines of Purgatory as for example De Gemitu Columbae li. 2. c. 9. Pope Innocentius the third who as Bellarmine writeth is to continue there till Doomes day much lesse shall he be able by his pretended power to deliuer himselfe from hell fire Now if these lofty Cedars of Lebanon and sturdy Oakes of Basan cannot auoid the stroke of the Axe but shall be hewen downe and cast into the fire what shal become of the lesser trees the lower shrubs Certainly God will be impartiall in his judiciary proceedings his eye will spare none Rom. â— 9 11 12. vâ—â—â—â—â— Tribulation anguish vpon Euery soule of man that doth euill of the Jew first and also of the Gentile With him there is no respect of persons for as many as haue sinned without the Law shall also perish without the Law and as many as haue sinned in the Law shall bee iudged by the Law Psalm â—â— â—1 God will wound the hairy scalpe of Euery one that goeth on in his wickednes saith the Prophet Dauid Ezâ—kiel 18.4 The soule that sinneth shall dye Indeed the Gibeonites could gull Captaine Ioshua with their old shooes their mouldy crustes Ioshua â— 4 5. and thred bare garments and so saue themselues from his sword But God hath oculum in Sceptro as he is omnipotent so hee is omniscient he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 13â— â— the Hearts searcher he knoweth vs all and all our wayes too well to be deceiued by vs. Cic. Offic li. 3. It is not the wearing of a Gyges Ring can keepe vs out of Gods sight for there is nothing that hath a being in nature which is not the obiect of his eye If I say Psal 139.11.12 Surely the darkenesse shall couer me euen the night shall bee a light about me yea the darknesse hideth not from thee but the night shineth as the day the darkenesse and the light are both alike to thee In a word when the Lord shall call the sonnes of men to a particular account for their transgressions then vana salus hominum as saith the Psalmist Mans helpe is all but in vaine Though hand ioyne in hand Prou. 11.25 saith Salomon the wicked shall not escape vnpunished that is saith our English Glosse Though they make neuer so many friends or thinke themselues neuer so secure yet they shall not escape It is not the phantasticall treasure of the Saints
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.
Axe yet both farre different for their ends that was forcibly to driue Man backe from the way but this is forcibly to driue man into the way vnto the Tree of life that whilest hee seriously considereth his fearefull estate how that his transgressions haue made him like a Tree vnto the root whereof an Axe is laid to hewe it downe that it may be cast into the fire he may presently turne vnto God and in due time bring foorth fruites meete for repentance lest hee also bee hewen downe by the Axe of Gods wrath and so perish for euer This sacred Writ may not vnfitly be tearmed a Subpoena sent from the Star-Chamber of Heauen the high Court of Almightie God and serued by Iohn the Baptist Gods especiall Bayliffe vpon certaine Pharisees and Sadduces that came vnto his Baptisme wherein is giuen thâ—m to vnderstand that they must not as formerly they had done content themselues with an outward forme of repentance a seeming godly sorrow for their sinnes but must manifest the truth thereof in bringing foorth fruites worthy repentance making their appearance out of hand before almighty God in all holinesse and righteousnesse of life vnder paine of both temporall and eternall destruction Now this Subpoena is expressed by way of Parable or Metaphor wherein God is resembled vnto an Husbandman or Gardiner trauersing his ground with an Axe in his hand hauing this resolution in his heart not to suffer any Tree to grow in his Orchyard that doth not bring forth good fruit but to cut it vp euen at the very root and to make of it fewell for the fire The whole World is Gods Orchard the men in the world are the trees of this Orchyard that man which bringeth not foorth the good fruit of good liuing the Lord will vtterly root vp out of the land of the liuing for Now is the Axe laid vnto the root of the trees euery tree therefore not bringing forth good fruit is hewen downe and cast into the fire For the resolution of this Writ may it please you to take three things into your consideration 1. The parties whom it summons and concernes expressed 1. Indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees 2. Vniuersally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery tree 2. The thing required of euery tree and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring foorth good fruit 1. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth there is a production 2. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth fruit there is a fructification 3. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth good fruit there is a qualification 3. The Penaltie in case the parties proue delinquent and that is set downe 1. as intended in the first wordes Now is the Axe laid vnto the root of the trees 2. as inflicted in the words following Euery tree therefore not bringing foorth good fruit is hewen downe and cast into the fire In the Penaltie as intended obserue 1. the Instrument for the performing of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Axe 2. the Application of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is laid to the trees 3. the Place or part vnto which it is applyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the root of the trees 4. the Time of laying this Axe vnto the root of the trees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now now is the axe laid vnto the root of the trees In the penaltie as inflicted we haue to obserue 1. The Duplicitie of it 1. an excision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is hewen downe 2. an exustion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cast into the fire 2. The Certaintie of it intimated in the tense wherein it is expressed It is not said The tree which bringeth not forth good fruit shall be hewen downe and cast into the fire but is hewen down and cast into the fire it being as certaine as if it were already inflicted 3. The Generalitie or large extent of it no tree shall scape for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euery tree not bringing forth good fruit is hewen downe and cast into the fire These are the particulars obseruable in this text I haue here as ye see Magnum in paruo a little world of matter in a few words Buâ—linger in 3. Matth. Singula verba suam habent epitasin each word hath his weight and is not lightly to be passed ouer therefore something of euery thing plainly of all I pray God as profitably vnto all The first generall Part. And first of the Parties whom this Writ doth summon and concerne indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees not naturall but metaphoricall for by trees is meant men And let not this Metaphore seeme strange Marke â— 24 for as he did that was our Sauiours patient for the recouering of his eye sight so may wee see men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like trees It is the allusion of that renowned Heathen Aristotle that Man is planta inuersa a tree turned vpside downe his head is the root his body the trunke his armes and legges the maine branches his fingers and toes the lesser boughes his skinne the barke his soule the life of the whole And in the sacred Scripture we find it a familiar metaphor to expresse Man by a tree Matth. 12.33 Either make the tree good and his fruit good or the tree corrupt and his fruit corrupt for the tree is knowen by the fruit Where by tree is meant man by fruit his workes both Iewes and Gentiles are by Saint Paul tearmed trees Rom. 11. Rom. 11. the Iew a good Oliue tree the Gentile a wild Oliue tree Not to multiply instances let one place speake for all The Prophet Dauid describing the state of Psalm 1.5 the child of God he shall be saith hee like a tree planted by the riuers of waters Thus man is a tree cuius radix voluntas folium cogtatio flos sermo fructus opus saith Ludolphus De vita Christi his will is the root his thought the leafe his speech the flower his worke the fruit Now as of Trees some are high and loftie as the Cedars some low as the shrubs so of Men some are high and mightie like the Cedars of Lebanon and the Okes of Basan publike men men of eminent place in Ciuill and Ecclesiasticall gouernment some low like shrubs priuate men men of inferiour note and condition This Subpoena concerneth not onely some one tree particularly a princely Cedar or petty shrub but indefinitely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trees that is any trees yea vniuersally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euery tree not onely Genera singulorum some Princes some Priests some People but singula generum all Princes all Priests all People So that you cannot say vnto me as the Apostles vnto our Sauiour Matth. 26.22 when hee told them that one of them should betray him Is is J or is it I or as the high Priests to Iudas Matt 27.4 What is it to vs For as our Prognosticators in the Frontispice
Title page of their Almanacks that they are calculated for the Meridian of some particular Town or Citie but may serue generally for the whole Countrey So may I say of this Subpoena though it was particularly serued vpon the Iewes that came to be baptized of Iohn in the riuer of Iordan yet it concerneth all both Iewes and Gentiles for whose sinnes our blessed Sauiour shed forth the Iordan of his precious blood And therfore God doth send mee though the meanest of those that minister and serue at his Altar to serue this Subpoena vpon euery one here present Clamo mihi ipse I except not my selfe Non enim tam improbus sum vt curationes aeger obeam sed tanquam in eodem valet udinario jaceam de communi malo vobiscum colloquor remedia communico As Seneca most sweetly and more particularly to his Lucilius Ep. 27. Seeing therefore it is directed to euery one of vs let euery one of vs in the feare of God as we tender the good of our owne soules hearken with reuerence and attention what God in this Writ requireth of vs and the Lord of his mercy giue vs grace power to performe it That which God in this Writ requireth of vs is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second generall part to bring forth good fruit 1. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth there is a Production 2. We must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring foorth fruit there is a fructification 3. Wee must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth good fruit there is a qualification First for the Production 1. A Production Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth This verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of action and action is the life of the world The Celestiall creatures haue their continuall motion the Sublunary are estated in alteration * Officiosum hoc animal Deus creauit naturalis est sibi exercitiorum instantia otium vero in naturale Obest enim inertia cunctis corporis membris nulli autemvt animae Eâ— namque cum continuò sit naturaliter mobilis ociari non patitur Aqu in locâ—Ì„ Man the great worlds little summe hath an actiue soule infused into an organicall body nothing is more naturall vnto him then to be in action Sloth is not more the bane of the body then of the Soule for the Soule saith Aquinas being alwayes naturally mooueable cannot endure to be out of action A garment out of wearing is subiect to the Mâ—ath Iron not vsed contracteth rust standing waters corruption The wheele that lyes still is a fit Loome for the Spider to worke in * Otium puluinar Satanae When man is idle out of action the Deuill is ready at his elbow to presse him for his Souldier What is the reason that many doe so lust after their Dalilahs offer so much incense vnto Venus and sacrifice so often to her Shrine Is it not because they are Idle For as our learned Postiller hath obserued it Doctor Boys Vnchaste folly is for the most part begot of an idle braine and hatcht in a lazy body Otia dant vitia Men in doing nothing learne to doe nothing but euiâ—l yea like soft wax they are then capable of any impression fit to do the Deuil any seruice Singularly commendable therfore is that Discipline which is practised in Cassan The Preachers Trauels a principall citie in Parthia there no idle person is permitted to liue among them Sure I am in Gods vineyard none must stand idle Adam euen in his innocency must dresse keepe the garden of Eden Gene. 2.15 Man is borne to labour as the sparkles that fly vpward saith Iob It is euery mans Calling to worke Iob 5.7 Gene. 3.17 to eat his bread in the sweat of his brows but to be idle neither Church nor CoÌ„monwealth affordeth any such Calling In both some labour some looke ouer but none must looke on standing like ciphers to make vp a number or fil vp a roome God will not allow such dead trees any roome in his Orchard none must bee dry and barren but all bearing Trees Euery tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth All Trees must bee bearing Trees 2. A Fructification Trees that bring foorth but this is not all there must be fructification as well as production Euery Tree must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring forth Fruit. Wee read that our Sauiour Matth. 21.19 going from his lodging in Bethany vnto the Citty of Ierusalem saw a Figge tree in the way went vnto it and finding nothing thereon but Leaues left it not as hee found it but cursed it so that it presently withered away My beloued vnderstand the Morall for Christ knew well enough it was not the time of the yeare for the Figge tree to bring forth fruit no Ludolph de vita Christi Non ficus sed fidem non fructus arboris sed fructus operis quaesiuit He sought not for Figges but for Faith not for the fruit of the Tree but for the fruit of Workes It is not with God as it is with Man Though we will not suffer dead Trees to stand in our grounds but will digge them vp by the rootes and haue them carried foorth to the Fire yet we will suffer many trees and plants to grow in our grounds not because they bring vs foorth any fruit or are otherwise profitable vnto vs but because they adorne and beautifie the ground with their pleasing varietie But God as hee will not suffer a dead stocke to cumber his Orchard so hee cannot endure fruitles and vnprofitable Trees such as grow pro forma tantùm onely for fashions sake that are all for leaues and flowres but nothing for fruit It is not the carrying of a Bible vnder the arme It is not the frequent repayring vnto Gods Temple to heare his Word that maketh a sound and acceptable Christian in the sight of God for though Happy is that house and blessed alwayes that Congregation wherein Martha complaineth of Mary Foelix domus beata semper congregatio vbi de Maria Martha conqueritur Serm. de Virginis Assumpt as saith Saint Bernard Though it be a ioyfull sight and a blessednesse to the beholding eye when men and women are so Reliously affected as they can finde in their hearts to sequester themselues from their worldly cares to goe to Gods Church yet who is ignorant that this may be done for halfe endes and sinister respects to haue our braines swimming in knowledge and our tongues tipt with the Scripture Dialect that so wee may beget an opinion of our holinesse in others and the better worke out our more priuate ends It is not therefore I say sufficient that we be frequent hearers of the Word vnlesse we be doers also It is not a formall conformitie in passages of Pietie it is not the turning vp of our eye vnto heauen it is not a volubility
more sober honest and tractable temper to be scourged lashed with tearmes of disgrace for let a man out of a holy reuerence vnto the sacred Maiesty of God make conscience of an Oath let him out of a sincere heart bee carefull to sanctifie the Sabbath of the Lord in all holy and religious exercises let him vow himselfe to all sobrietie and temperance and be zealous for the Lord of Hosts in reproouing vngodlinesse In a word let him heartily desire and accordingly truely endeuour to keepe a good conscience in all things both toward God and man Actes 24.16 not partaking in the sinful courses of these wicked times but laboring so far forth as in him lyeth according to that measure of grace hee hath receiued to liue within the limits and compasse of an holy profession it is reputed but precisenesse he is ordinarily derided vnder the name of a Catharist or Puritan and of the most hated and detested as much if not more then a treacherous bloody Papist or damnable Atheist Thus the seeming Saints of our age by their ouer-hasty running after Christ for sinister respects haue cast the true Nathaneels of our Israel behind hand in their iust credit and estimation Iohn 1.47 the world measuring the feet of all professors by the Last of these false professors And not onely doth counterfeit pietie Hypocrisie thus flourish to the great contempt reproach of sincere professors but in the third place we may obserue that all vngodlinesse hath aduanced it selfe and taken heart Iniquity hath put on a brow of brasse and Impiety like a shamelesse strumpet attended by Impudency hath taken vp her standing in euery street and corner of Court City and Countrey Ambition base flattery perfidie drunkennesse couetousnesse prodigalitie pride lechery luxury injustice theft murther adultery feareful swearing and periury contempt of the Manna and Ministers of Gods holy Word and what seldom heard-of crimes in former ages are not the familiar minions and darlings of these Times It is a tedious taske and would prooue but an irkesome discourse to trouble your eares with a particular enumeration of all the sinnes that roost yea raigne in this Land for it may be truly said of it as the Poet in his Epigramme vnto Caesar concerning his Theater Martial Quicquid fama canit donat arena tibi There is almost no sinne so peculiar to any forraigne Countrey which is not presented to the life vpon the stage of this Land and there is almost no person of what place or fashion soeuer that doth not act his part in them more or lesse Thus vngodlinesse is become an Epidemicall disease like a Contagious leprosie it hath infected and runne ouer the whole Body of this Land and no part more then this Citie in so much that it may truely be said of vs as the Prophet of the Iewes Esa 1.4.5.6 We are a sinnefull Nation a people laden with iniquitie The whole head is sicke the whole heart is heauy from the sole of the foote to the crowne of the head there is nothing whole therein but wounds and swellings and sores full of corruption And which doth consummate our iniquitie though wee are so desperately sicke of sinne that wee lye euen at the doore of death and there bee scarce so much as a thresh-hold betweene vs and eternall destruction yet who is there that with patience wil suffer the Preacher Gods Deputy-Physician for the good of his soule so much as to lay his finger vpon those his cankred sores of sin which suffered to run on their course will vncurably corrupt and irrecouerably cast away the whole man both body and soule Sinne especially that which ordinarily thrusteth it selfe into the seruice of any calling and like the siluer Shrines of Diana Acts 19.24 bringeth in any emolument or reuenew must haue a Protection must not bee touched The corrupt courses of those which appertaine to Courts of Iustice the sacrilegious practise of Church-robbers fraudulent and vnconscionable dealing in priuate commerce these and the rest of your bosome and best beloued sinnes proue but vnplausible but harsh Themes for a Preachers inuectiue Sure I am wee may speake it feelingly wee are sensible of no lesse for deale we ingeniously faithfully in reprouing the corruptions of the time do we lay open your beloued sins vnto the life our labours are entertained with laughter and our fidelity requited with a world of neglect and iniury Are not these the fruits that call this our land their mother soyle I would to God they did not I dare presume yee will all passe your words that I haue deliuered nothing but truth and I may safely add nothing to that which might haue beene deliuered for truth for like those whom Moses sent to spie out the land of Canaan Numb 13.23 I haue cut downe but a Branch with a Cluster of the Grapes that grow in this our Eschol and haue brought with mee but a Sample of that cursed fruit this land in great plenty affordeth O that we who haue so liberally participated of the superabundant loue and bounty of God should thus aboue measure abound in iniquity The time was O that we had the grace seriously to consider it the time was when we were without Christ Ephe. 2.12 13 and were aliens from the Commonwealth of Israel and were Strangers from the Couenants of Promise and had no hope and were without God in the world but now through the Mercy of the Almightie wee who were once a farre off are made neere by the Blood of Christ that so we might be no more strangers and Forraigners but Citizens with the Saints and of the Householde of God Againe Jam tua res agitur paries cum proximus ardet whereas other Nations doe ride euen vp vnto their horsebridles in blood haue their Corne-fieldes depopulated their Townes vnpeopled their neerest kindred and dearest acquaintance most cruelly butchered and their whole countrey exposed to the iniury of Armes Wee through the great Goodnesse of God sit euery man vnder his owne Vine in peace The Lord of his mercie continue it long amongst vs whereas other Nations suffer the famine of the Word or at least haue it serued out vnto them mingled with the Cockle and Darnell of Popish errors and traditions Wee God be thanked haue the Word most plentifully and purely preached among vs yea such plenty of the word we enioy that like the Israelites we are crop sicke and loth that heauenly Manna which our forefathers in the time of Popery persecution so much longed after I pray God this bring not a scarcitie of spirituall Bread amongst vs. Whereas others haue been straitned for the ordinary sustenance of nature and wasted with misery hanging vp their harps vpon the trees and translating the sorrowes of their soules into mournefull ditties and so ending their miserable liues Psal 144 13.14 Our Garners on the contrary haue beene full and plenteous with
abundantia gloria priuari Stapl. promp mor. Mali non tantuÌ„ dolebunt de ipsò tormento quam quod repellentur a tali consortio Ludolph Si nulla externa poena torqueret haec sola sufficeret Mestreth ex Chrysost too heauie for Nature to sustaine in her greatest strength Neither will I speake of the perpetuall priuation of the blessed vision of a most glorious God and happy societie of the holy Angels and glorified Saints a penaltie by all Diuines both antique and neotericke determined to be more terrible and fearefull then all the Positiue miseries Hell yea tenne thousand Hells can affoord The large and learned labours of Others concerning these particulars shall at this time saue me a labour I would gladly draw towards a conclusion and therefore must desire so much fauour as that I may confine my selfe vnto this in my Text as being most frequent in the Scripture and of a Positiue torment the most fearefull and intollerable Ex vngue Leonem I shall in it giue you as it were the length of Hercules foot and so leaue you to guesse at the full pourtaiture of his whole body The Tree which bringeth not forth good fruit shall be hewen downe and cast into the fire There are three things that do more punctually discouer vnto vs the fearefulnesse Hell fire most fearefull for three causes of this Penaltie The first is the Extremitie of it Many are the torments which cruell Tyrants the Deuils Engineers haue framed in the forge of their hellish inuention to make poore Nature suffer Multa sunt ab hominibus excogitata supplicia sed nullum acutius nullum vehementius nullum acrius igne Bellar. de gem Columb lib. 2. cap. 2. But of all there is none more acute none more vehement none more acrimonious then that which is effected by Fire and yet for extremity of heat so infinite are the degrees whereby this Hell fire surpasseth our Hearth fire that the most expert Mathematician is vnable to take their true distance Nebuchadnezzars Furnace though heated seauen times more then ordinary yet it compared with the extreme heate and feruour of this Fire is but as the Chill-warmth of the Sunne in an extreme cold Winters day or as the meere picture of Fire vnto the Fire which is Pictured this Fire burneth in such extremitie that in it the least moment of Paine will swallow vp whole Ages of forepast pleasures Secondly the fearefulnesse of this Penaltie appeareth in the Vniuersalitie of it this terrible Fire burneth not a finger onely Math. 10.28 or a hand or a foot but the whole body yea the whole man both body and soule For as both like Simeon and Leui haue beene brethren in the euill of Sinne So both shall be brethren in the euil of suffering both shal be tormented in this Flame be cast into this Fire Thirdly the fearefulnes of this Penaltie appeareth in the Perpetuitie of it Though the whole man be extremely terribly tortured yet it were some comfort if this acrimonious Penalty might haue either some ende or some ease In Corporall griefs it is an experimentall Maxime Nemo potest valde dâ—lere diâ— Seneca â—p 78. Praeceps morbus alterum facies aut extinguâ—tur aut extinguet Ibid. Doâ—or quò incitatior â—o citiùs in alienaâ—ione fluporemque conuertitur hoc itaque solatium est vasti doloris quod necesse est desinas illum sentirâ— si nimis senseris Senec. Ibid. ministreth some comfort vnto the sick Patient a Disease the sharper the shorter the more violent the lesse permanent It is impossible saith Seneca for a man to be in great paine and a great while in paine for either it wil suddenly leaue Him or He suddenly leaue it And if neither his Disease be suddenly taken from him nor he from his disease yet certainly his Paine cannot long continue in extremity but will at length be translated into a stupiditie it will produce a Stupefaction and numnesse in the parts it affecteth and so the Partie ouersensibly affected ceaseth to be sensible of his griefe Againe a violent and virulent Disease though it be a long time ere a man can wholly shake it off and bid it farewell sometime not till his last of time Si longus est habet intercapedinem dat refectioni locum multum temporis donat necesse est vt exurgat desinat Idem ibidem Diseases commonly comming on Horsebacke but going away on foote yet it is no small comfort vnto the sicke Patient that it commeth but by fitts it doth not keep a continuall Terme in his body but hath sometimes its recesses and Vacations it doth not alwayes sit in commission sometimes it hath an intermission and leaueth Man to himselfe to recollect his scattered spirits and repaire the ruined and crasie walls of his earthly Tabernacle whereby he is the better enabled to hold out against the furious assaults thereof Besides there are diuers artificiall Confections which the skilfull in Physicke are able to prescribe and prepare if not for the extirpation of his disease yet at least for the remission and mitigation of his Paine there are lenitiues to asswage and quallifie the raging madnes thereof Howsoeuer at length that Catholike Esculapius Doctor Death will one day visit the perplexed Patient and giue him a dyet drink that will vndoubtedly cure him of all his griefes Thus I say though a man bee infested with a disease that doth extremely plague and torture him yet he hath these comfortable hopes and helpes to sustaine him in it either He and his Disease will suddenly take their last farewell one of an other or if it continue any time with him it will in processe of time through extremity of pain produce a stupefaction or admit of some friendly intermission or at least of some gentle remission to make it the more supportable howsoeuer the Patient and his paine must one day part and then there is an end of all his sorrowes But alas it is not so here he that is cast into this fire is not capable of the least of all these comforts for the extremity of his paine is perpetuall his torments are both endles easeles It was indeed the opinion of Origen and his Disciples that all the damned August lib 21. de Ciuitate Dei Cap 17. yea euen the Deuils themselues should one day be absolued from their paines Tanto inuenitur errare deformius contra Dei veâ—bâ— peruersius quanto sibi videtur sentire clementius August ibidem and receiued into the societie of the Saints which though it be a very merciful opinion yet it is a very foule errour and hath bin therefore iustly exploded by the Church as contradicting both reason and plaine text of Scripture Reason requireth a correspondeÌ„cy between the reward of righteousnes and the wages of iniquitie that as he which like a good tree bringeth forth good fruit shall be remoued from earth to heauen
there to inherite euerlasting felicitie so hee which like a bad tree doth not bring forth good fruit should be cut downe from off the face of the earth and cast into perpetuall misery And the sacred Scripture doth plainly informe vs that Ex inferno nulla redemptio from Hell there is no redemption As none can go from Heauen to Hell Luke 16.26 so none can goe from Hell to Heauen No their heauinesse is continuall their plague desperate and cannot bee cured The breath of the Lord like a riuer of brimstone Esay 30.33 doth kindle the fire of Hell and being once kindled it neuer either of it selfe goeth out or can be put out Math. 35.41 Esay 66. Exod. 3.2 for it is fire euerlasting and vnquenchable and whosoeuer is cast into it like Moses bush shal be burned but neuer consumed he shall there continue eternally both body soule in vnspeakable misery The extremitie of his paine shall not produce in him the least stupefaction for he shall be eternally and totally perfectly sensible of this fire His paine shall not admit of the least intermission or remission there shal not be the least moment of time but in which he shall feelingly confesse I am most extreamely and fearefully tormented in this flame He shall not obtaine so much as a drop of cold water in the eternity of his extremity to coole the tip of his tongue It is no smal content vnto one that is afflicted with a violent burning Feuer that he can turne and tumble himselfe too and fro in his bed in a vaine hope of ease But Hee that is cast into this fire shall be no more able to moue himselfe Ji qui fuerunt hic dissoluti Dâ—i mandâ—torum vinculâ— dâ—râ—mpentes tunc legatu manibus pedâ—bus mittentur in panam aeternam Guil. Paris Math. 22. Est aliquod solamen in miseâ—is sectos habuisse doloris Iob 16.12 then a Tree that is hewen downe and cast into the fire For seeing that through his dissolute course of life hee often broke the Chaine of Gods Commandements he shall therfore by Gods commandement be fast tyed hand and foot with such chaines as hee shall not be able to breake thus bound he shall be cast into Hell And whereas in Miserie it is accounted some Comfort to haue Companie Hee that is cast into this Fire shall indeed haue Companie but such as like Iobs friends will proue vnto him but miserable comforters their company shall be so little for his consolation as that it shal much conduce for the augmenting his affliction For not to speake of the horrid aspect of his Tormentors and the fearfull howlings of the Tormented hee shall then see those in hell with him of whose damnation himselfe was the procuring cause and this shall adde infinitely to his paines for as Hee who by his godly counsell and religious conuersation hath bin an instrument to conuert others vnto God shall shine as the starres in the firmament Dâ—n 12.13 haue a peculiar reward of glory aboue others so Hee who by his wicked and lewd conuersation hath occasioned the fal of others shal for it besides his more generall paines haue some more speciall torment inflicted vpon him so that the very sight of such for whose sake he sustaineth his peculiar torments shall bring no small affliction to his Soule And hence it was as Diuines haue obserued that Diues being in Hell fire requested Abraham to dispatch Lazarus to his Fathers house Luke 16.27 28. to premonish his Brethren that they might not come into that place of Torment not for any good hee intended toward his Brethren for Hell is as farre from Charitie as Heauen from Enuy but out of feare lest his paines should bee augmented through their presence hee hauing corrupted them by his bad example In a word Simon Pauli Suerinensis Sicut nihil in Coelo desideratur quod non inuenitur ita nihil in inferno inuenitur quod desideratur as in Heauen there is nothing desired which is not found so in Hell there is nothing found which is desired Dabitur miseris vita mortalis morientur semper erunt Cassiodorus Reuel 9.6 He that is cast into Hell fire shall seeke Death but shall not finde it hee shall desire to dye but Death shall flee from him Hee shall desire ease but bee so farre from the least hope of obtaining it that whether the present paine hee sustaineth in such extremitie by vertue of this fire or the present thought of the perpetuitie thereof be his greatest affliction it is hard to determine I am not ignorant that this penaltie is Paradoxicall to naturall Reason for first it being a Position in Phylosophie That the Agent is more Noble then the Patient how can this Fire which is generally held Corporeall afflict the Soule which is Spirituall Againe Esay 33.14 this Fire being of a deuouring nature how can it burne the Body and not at length consume and reduce it to nothing the body being naturally as combustible as Chaffe Heere indeed is Saint Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Simonides in another case so must I confesse in this Quò diutiùs mecum cogito eò minùs inuenio The more I seeke into it the more I am to seeke in it It is a great Mysterie a Gordian Knot which naturall Reason cannot vntye What Saint Augustine for the former Quaere Lib. 21. de Ciuit. Dei cap. 10. Fit miris sed veris modis may also satisfie for the latter That this Corporeall Fire doeth afflict the Soule which is Spirituall that it continually burneth the Body but neuer consumeth it is not more strange then true Non nulla animalia in ignibus vâ—uere in â—stâ—one sine coÌ„bustione per miâ—â—culum omnâ—potentissimi Creatoris ib. c. 9. The same Father for the setling of our Faith in this poynt instanceth in diuers Creatures and more particularly the Salamander that doth miraculously liue in the fire without being consumed Mans weakenesse is vnable to determine the power of God it exceeding all that wee can possibly apprehend These therefore being ineffable Mysteries are not to be measured by the scantling of naturall Reason Our best course is to beleeue it here lest for our vnbeliefe wee be made to feele it hereafter But it may bee replyed That to punish Man eternally who sinned but temporally may argue God of Injustice and Crueltie Saint Gregory doth excellently well demonstrate the Equitie of this Penaltie * Iniqui cum sine deniquerut quia cum fine vixerunt nam voluissent vtique si potuirsent sine sine viuere vt pâ—ssent sine sine pâ—eâ—are Ostendunt enim quod in peccato semper viuere cupâ—unt qui nunquaÌ„ desinunt peccare dum viuunt Greg. â— Dialog The wicked saith hee sinne but for a time because they liue but for a time By their good willes they would neuer dye that they might euer sinne For they shewe
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