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
6. hee doth so confect and compose his heauenly medicines that they may minister grace to euery penitent patient This was Salomons course beeing King and Preacher of Ierusalem as it is in the twelfth of Ecclesiastes He prepared many Parables Eccles 12.9 and it followeth there immediately The words of the wise are like goads and nayles fastened by the Master of the assemblies And surely Parables and similitudes haue much life in them they haue a maruailous piercing and fastening property a piercing of the intellectuall faculty like goads and a fastening in the memory like nayles They pierce the vnderstanding forasmuch as ordinarily nihil in intellectu quod non prius fuerat in sensu the senses are the soules windowes to conuey in the light of knowledge Therefore it pleaseth God to teach vs heauenly things by earthly Chrysost quo supra And as nurses speake to the Infant in the Infants language so hath the Lord guided the tongues and pennes of his sacred Orators and Secretaries that they should speake to vs not so as he could inable them but so as we might he able to vnderstand them Againe Parables are very powerfull to worke vpon the Conscience They set before a man as it were in a glasse his vertues commended or his vices condemned in another and cause him before he is aware to giue sentence against himselfe Thus our Sauiour by the Parable of the housholder and the husbandman Mat. 21.41 extorted from the chiefe Priests and Pharises that fearfull doome vpon themselues Luke 19.22 Hee will cruelly destroy those wicked men That by the confession of their own mouthes they might be condemned Thus Nathan by a Parable drew from Dauid that sharp sentence vpon himselfe 2. Sam. 12.5 The man that hath done this thing is the sonne of death Yea such a strong impression it wrought in him that it made him retire himselfe with deep sorrow to bewaile his sin Psal 51. as his mournefull penitentiall Psalme doth manifest When Moses saw the burning bush which I may call a visible Parable as representing the state of the Church which may be opprest but can neuer be supprest he sayd I will turne aside Exod. 3.3 and see this great sight so should we sequester our meditations to the due consideration of this our Sauiours cloze and application of an excellent Parable The 3. generall point Especially if we consider the Quid. what it is that hee saith for behold it is matter of Ioy and ioy is that which euery one desires to haue and heare of because a ioyfull heart causeth good health Prouerb 17.22 whereas a sorrowfull minde dryeth the bones Neither is this earthly but heauenly ioy Earthly ioy is rather desolation August Epist 121. then consolation as S. Augustine saith It is like the siluer streames of a swift riuer Chrysost in Psal 5 which glides away smoothly and fals suddenly into the brackish Sea but the celestiall ioy is constant and permanent There is ioy in heauen And no maruell for no sorrow can haue accesse thither Reuel 21.10 The place yeelds ioy it is a goodly City a glorious Kingdome Mat. 25.34 There as the Psalmist saith there is ioy and gladnesse in the Tabernacles of the righteous where the Angels sing Halleluiaes to the blessed Trinity And as the place so the presence yeelds ioy there are not onely The spirits of iust and holy men and innumerable company of Angels Heb. 12.22 and Iesus the Mediator of the new Couenant but there is also the presence of God Psal 16.11 in whose presence is the fulnes of ioy and at whose right hand are pleasures for euermore Bern serm 1. in Rom. 14.17 Here Gods seruants gaudent in spiritu there de spiritu Their ioy here ariseth from the sence there from the presence of Gods blessed Spirit But who are they that reioyce thus in heauen Before I answere that I must remoue some Romish Rubbish The Rhemists in their Annotations on this place write thus The Angels and other celestiall spirits reioyce at euery sinners conuersion therefore our inward repentance is knowne to them and betwixt the Angels and the blessed soules of Saints there is no difference in this case the one being as highly exalted as the other and as neere God in whom they see and know all things Lord what a number of falshoods are wrapt vp here in a few words First the Romish doctrine controwles this Remish note for if the soules of the Patriarches were as they teach then in Limbus Patrum how could they bee sayd to bee as neere God as the Angels Secondly those that haue taken vpon them to marshall the host of heauen haue denyed to the Saints this propinquity of place Thirdly to affirme that the Saints doe know our inward repentance is both false and impious as being an incroachment vpon Gods Royall prerogatiue 1. King 8.39 who only knows the hearts of all men Fourthly Whereas they say that betweene the Saints and Angels there is no difference in this case Euen in this case there is a maine difference For the Angels Heb. 1.14 being ministring Spirits may by conuersing with men iudge probably of their conuersion by their conuersation but how can the Saints hauing no such office designed them Fiftly That place in the two and twentieth of Mathew Mat. 22.30 assumed by the Rhemists for proofe of their Paradox is by them grossely peruerted They shall be as the Angels of God in heauen For albeit the Saints are like to the Angels in this that they are freed from infirmity iniquity and mortality Fulgent de Passion Dom. lib. 3. It followeth not as Fulgent saith yet that they are therefore like to them in all things is a non sequitur And this is the Rhemists fallacy They take that simpliciter which is spoken secundum quid as they might haue learned of their owne Iansenius yea of themselues if they had but reuiewed their owne Annotation vpon that place Lastly whereas they say that the Saints and Angels see all things in God it is a vaine and idle conceit For the Angels who are as neer God as the Saints are and do see as much in him as the Saints doe were ignorant of the Gentiles infranchisment Ephes 3.10 till it was made knowne to them in the Churches by the Apostles preaching And our Sauiour saith they know not the day of Iudgement Mat. 24.36 Neither doth this conceit make the Saints equall to the Angels onely but both Saints and Angels to Almighty God in respect of that incommunicable Attribute his Omniscience whereof no creature is capable So that this Romish speculum Trinitatis is but speculum vanitatis Their glasse as they call it of the Trinity is indeed a glasse of vanity Leauing therefore those celestiall spirits Who they are that reioyc for the repentāce of a sinner the Saints to such celestiall ioyes as
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