beleeue him And to morrow shall be as this day and much more abundance to such saith Solomon Eccles 11.9 Reioyce O young man in the dayes of thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine owne heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Gods word shall be applied vnto thee either for thy confusion or consolation Thus for the fourth Point The 2. Part. and so much for the first part of my Text the Proclamation of Iudgement Now also is the axe laid to the root of the trees The second followeth the extention or generality of this Iudgement euery tree which bringeth not forth good fruit Touching the Extention and Generality of this Iudgement it belongeth vnto euerie tree which bringeth not forth good fruit shall be hewne downe and cast into the fire All trees doe not alike prosper some proue fruitfull ethers wither and dye of fruitfull trees there is also great difference some bring forth good fruit others bad fruit So likewise amongst men and women the most part are barren touching goodnesse as the Figge-tree destitute of fruit but most fruitfull in eulll bringing forth bad fruit they are but a few in comparison of the other which are good trees bringing forth good fruit Now touching those trees euerie one that bringeth not forth good fruit shall be hewne downe and cast into the fire Hence these obseruations may be gathered First that it is not enough not to doe euill vnlesse also we doe good not enough not to bring forth bad fruits vnlesse also we bring forth good fruits Secondly that as trees are knowne by their fruits so men and women by their obedience vnto Gods Commandements Thirdly that God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life through obedience vnto Gods Commandements For the first it is not enough not to bring forth bad fruit vnlesse also we bring forth good fruit therefore the Prophet Dauid saith Depart from euill and doe good and the Prophet Isaiah Cease to doe euill learne to doe well The figge tree was cursed by our Sauiour not because it brought euill fruit but because it brought not forth good fruit whereby his hunger might haue bin satisfied This may teach vs to try and examine our selues whether wee haue brought forth good fruits I doubt not but many will say Psal 34.14 Isai 1.17 we haue wronged no man we haue liued of our owne and let be so but what good hast thou done hast thou sought the glory of God to edifie thy neighbour hast thou laboured for his good as for thine own hast thou cloathed the naked relieued the needy fed the hungry visited the sicke comforted the sicke comforted the distressed prayed for the welfare of others Thou wilt answer me if truely that thou hast not done those things then I reply thou art not a good tree thou dost not bring forth good fruit and therefore shall be hewne downe if then thou dost no good Mat. 12.30 thou dost euill this doth necessarily follow He that is not with me is against me saith our Sauiout if I say thou doest not that good which thou maist and in some measure as thou shouldest it is fit thou shouldst be hewne down But alas what should I speake of bringing forth good fruit when as men and women in these dayes are so fruitfull in euill And if euen those trees which bring not forth good fruit shall be hewne downe how much more those which altogether bring forth euill whose throat is an open sepulcher whose heart is a den of theeues whose words and actions tend altogether to the dishonour of God as alas it is too too common in this wofull age For the second as trees are known by their fruit so men and women by their obedience vnto Gods Commandements for to yeeld obedience vnto the whole Law of God is to bring forth good fruit such as God requireth For the illustration of this point these two things are to be considered First by what means we may bring forth good fruit Secondly by what signes we may discerne if we doe bring forth good fruit Concerning the first that wee may bring forth good fruit that is that we may walke conscionably in the practise and obedience of Gods Lawes both touching our generall and particular calling these seuen things are required of vs. First that we take particular notice of these which God doth require of vs of that fruit which God doth expect from vs an abridgement whereof we haue in the ten Commandements 2. Wee must resolue particularly to yeeld obedience vnto euery one of those Commandements vnto the whole Law of God and euery part thereof 3. We must consider the necessity of the performing the same both in respect they are commanded by God and in respect that the neglect of them depriueth vs of heauen 4. We must endeauour to be cut off our old stocke Adam and be engrafted into Iesus Christ 5. We must haue life and iuyce in vs deriued from our root Christ Iesus whereby we may be made like vnto Christ both in his death by dying vnto sinne and in his resurrection by rising to newnesse of life whereby we may say with the Apostle Paul Now I liue Gal 2.20 yet not I now but Christ liueth in me and in that I liue now in the flesh I line by faith in the sonne of God who hath loued me and giuen himselfe for me As a tree receiueth moislure from the root or otherwise cannot fructifie so we cannot bring forth good fruit vnlesse we receiue spirituall moisture from Christ of whose fulnesse we receiue grace for grace Ioh. 1.16 And as trees cannot bring forth fruit vnlesse they be well and surely rooted so we vnlesse by saith rooted vnto Iesus Christ 6. Let vs call to minde what great paines God doth take as a carefull husband that we may bring forth fruit planting pruning digging and dunging and should all this be in vain should not we fructifie 7. Let vs daily pray vnto God the giuer of all good gifts that hee would be pleased to make vs fructifie Concerning the second what signes we may discerne if we doe bring forth good fruit I answer that good fruit may be discerned Col. 2.7 either by the sight or by the taste but chiefly by both conioyned together because that some fruit such as the Apples of Sodom doe appeare pleasant and beautifull to the eye which yet are vnsauory bitter and vnpleasant to the taste so by viewing and trying our workes we may discerne of their quality and nature viewing of them let vs compare them with the good fruit of others mentioned in Gods word as our faith with Abrahams our patience with Iobs our wickednesse with Moses and finding that in the qualitie they agree in
the quantity and measure they differ thou maist perswade thy selfe that thy fruit is good in trying and tasting it if thou finde it sweet pleasant delectable whereby thou art desirous to doe more and thou wouldest not for any thing but that thou hadst done it and dost resolue daily to make a further progresse and to bring forth more and better fruit thou maist reioyce and be glad thou art a good tree bringing forth good fruit to the glory of God and comfort of others Thus then ye see that men and women are to be discerned to be good trees by their obedience vnto the Commandements of God Which may serue for exhortation vnto vs all euen conscionably to walke in the wayes of God caresully to performe the Law of God dutifully to become vnto the Commandements of God both in generall and particular and then we may be assured that howsoeuer we may in some measure faile and in great weakenesse and imperfection performe those duties we are good trees and bring forth good fruit In vaine doe such boast that they are good trees when as their fruit is bad a good tree cannot bring forth bad fruit as a corrupt tree cannot bring forth good fruit if thou continuest in the course of vngodlinesse if thou be now as much set vpon these ends as thou wast formerly rather more if thou abidest in any one particular sinne without repentance if thou doest speake against the Commandements of God and will not conforme thy will vnto his in the obedience of the same assure thy selfe thou art a bad tree and hast bad fruit Concerning the third God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life in Christ Iesus through obedience vnto his Commandements he will not proceede against the poore and spare the rich against inferiors and spare superiors no no euery tree which bringeth not forth good fruit shall be hewne downe no man of degree estate or condition whether high or low superiour or inferiour shall be exempted from the same Luk. 13.4 Vnlesse ye repent saith our Sauiour ye shall all likewise perish If God did punish Moses for his Infidelity Dauid for his Adultery which brought forth at that time bad fruit what shall become of those that bring forth no good fruit at all the want thereof transformed Nebuchadnezzar into a beast caused Hered to be eate vp with vermine Iudas an Apostle to be hanged and euerlastingly to be tormented in hell The Reasons hereof are two First in respect of the nature of God impartiall no accepter of persons Secondly Act. 10.34 the iustice of God in iudging impenitent sinners disposers of grace and saluation offred vnto them through Iesus Christ The Vses of this Doctrine are threefold For Instruction to teach vs that the Lord is the searcher of hearts Heb. 4.13 Gregan 29. Iob. cap. 9. that all things are perfectly knowne vnto him neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whom we haue to doe our externall workes are seene of men much more our inward thoughts of the Lord. Whence it appeareth that it is vaine for vs to dissemble and be bypocrites in matters of Religion before God or not to be vpright in our dealings towards men seeing that the Lord both seeth all and vnlesse we repent iudges all For consolation vnto Gods children which bring forth good fruit when as others shall be hewne downe and cast into the fire thou shalt scape here wicked men mocke and reuile you account you sottish and foolish in spending your time in the seruice of God but resolue thou shalt not perish as they shall If euerie tree which bringeth not forth good fruit shall be hewne downe then euery tree which bringeth forth good fruit shall stand not be cut downe and cast into the fire For Exhortation seeing all which lead not an holy and sanctified life shall be brought vnto iudgement seeing euery tree which bringeth not forth good fruit shall be hewne downe and cast into the fire then let vs endeauour to lead an holy and sanctified life that so we may escape the wrath to come Let vs redresse now whatsoeuer may condemne vs then no Proctor shall haue place to plead for vs no bribe shall buy vs out In se discat se inspictat se discat fiat se quarat se inueuiar quod destlicee nacet quod placet â—â—tet planter August de verb. dom ser 12. Let vs I say get the knowledge of our selues looke into our selues search our selues seeke our selues finde our selues kill whatsoeuer doth displease vs desire and plant whatsoeuer doth please vs we stand vpon life and death let vs therefore in time pray and begge for pardon that we escape that fearefull day to come for he that confesseth and forsaketh his sinnes shall finde mercy let vs by a conscionable carriage of our selues stop the mouthes of our Consciences that they may stand for vs and not against vs before the Tribunall of God Thus of the second Part the Extension and Generality of this Iudgement Prou. 28.13 euery tree which bringeth not forth good fruit The third followes the Execution of Iudgement following vpon the contempt of the former Proclamation of Iudgement be hewne downe and cast into the fire Touching this Execution of Iudgement The 3. Part. two things are to be considered First the manner how the Lord will proceede in Iudgement against such as bring not forth good fruit Secondly the time when this Execution shall be accomplished Concerning the first the manner how the Lord will proceede in Iudgement against fruitlesse Christians is twofold First he will hew them downe Secondly he will cast them into the fire For the first he will hew or cut them downe Men may be said to be cut downe in generall from the originall righteousnes of Christ by the transgression of Adam from their profession of the truth by apostacie wounding the conscience vnto death In particular from their outward pompe glory and worldly prosperity by affliction and trouble from their pleasures in this life by death hew downe the tree Dan. 4.14 and breake the branches shake off his leanes and scatter his fruit that the beast may flye from vnder it there 's an hewing from worldly profperity The wicked his root shall be dried vp beneath and aboue shall his branches be cut downe Iob 18.16 there 's a cutting as I take it by death Thus both the wicked and the godly may be hewne downe although in a different manner for both afflictions and death vnto Gods children are profitable euen to the wicked terrible euen types of their last cutting downe at the day of Iudgement By hewing or cutting downe three things may be vnderstood First that diuision aad separation which the ministerie of Gods word would worke amongst them Secondly the hardnesse of
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.
we haue not taken to heart Gods aduertisements and warnings the Lord may complaine of vs as he did of his owne people that we would not heare great iudgements haue seased vpon vs already greater may as they are daily threatned because we doe not heare Both the Israelites and the Iewes were led into captiuitie the one vnto Syria the other vnto Babylon because they would not heare they despised those warnings which were offered did not the Spaniard in 88. seeke the destruction of this Land as he doth now did not the Papists Anno 1605. in that horrible Gun-powder treason plot the death both of Church and Common-wealth Doe not innumerable Locusts of the bottomelesse pit of hell sent by the diuell and that Romish Antichrist swarme in this Land Hath not there beene such a Pestilence of late that the like was neuer amongst vs How many haue died by famine at home by the Seas and Sword of the enemy abroad yet for all those aduertisements we neglect Piette prophane Gods Sabbath blaspheme his name omit the duties both of the first and second Table where is our amendment and conuersion vnto the Lord wee rather increase then decrease in wickednesse and is not this one euident token that the Lord will yet poure an heauier iudgement vpon vs a rebellious Nation contemning the day of our visitation therefore as Hosea said to Iudah Hosea 4.1.2.3.4 loe I say to Britaine Heare the word of the Lord yee children of Britaine for the Lord hath a controuersie with the Inhabitants of the Land because that there is no mercy nor truth nor knowledge of God in the Land by swearing and lying and killing and slaying and wheredome they breake one and bloud toucheth bloud therefore shall the Land mourus and euery one that dwelleth therein shall be cut off c. We feare the sword it may seaze vpon vs let vs then repent in time of all our sinnea In taking to heart the iudgements threatned let vs make vse of our time of peace in being zealous of Gods glory and our owne saluation let vs turne to our first loue from whence we are fallen ere the Lord make a full end of vs let vs imitate such as feared the word of the Lord among the seruants of Pharaoh Exod. 9.20 who being warned by Moses made their seruants and their cattell to flye into the houses let vs I say take warning in time least iudgements seaze as vpon the Sodomites in the like kinde take vs at vnawares whilst we expect no such thing These of the end Thus in Generall both touching the Occasion Substance Method and end of this Commination I come now to speake of the words in particular Now also is the axe laid to the root of the trees therefore euery tree which bringeth not forth good fruit is hewue downe and cast into the fire THese words containe a denunciation of iudgement consist of these three parts which all concerne the same 1. A publike Proclamation of Iudgement Now also is the axe laid to the root of the trees 2. The extension or generality of this Iudgement euery tree that bringeth not 3. The Execution accompanying the contempt of the former Proclamation is hewne downe and cast into the fire Of these in order Touching the Proclamation The first part Now also is the axe laid to the root of the trees these foure things are to be considered 1. The Time Now also 2. The Instrument the axe 3. The vse of this Instrument is laid 4. The Subiect vnto the root of the trees Concerning the first the Time Now also the present tense is put for the future as is vsuall in the Scriptures noting vnto vs not onely the certainty of Gods iudgements but also that when mercies are despised iudgements shall come For the second all the threatning punishments and iudgements which the Lord hath pronounced in his word either in generall or particular shall as certainly come to passe as if already they were past although vncertaine vnto vs either in respect of the time when or the manner how they shall be executed hence is is that God is called by Daniel Palmâ—ni that is a secret numberer Dan. as knowing the time when to performe his promise either of mercy or of iudgement hence the Psalmist saith Psal 75.3 when I shall take a conuenient time I will iudge righteously that is when I see my time saith God to helpe your miseries I will come and set all things in order Thus did the first world finde them thus the Sodomites thus the Egyptians thus the Israelites when they were in captiuity thus Nebuchadnezzar thus Pharaoh thus Saul And as his Iudgements so also his Promises shall as certainly come to passe as if already they were past all which are in Christ Iesus yea and Amen God himselfe being yesterday and to day euer the same for euer The Reasons hereof are these 1. The vnchangeablenesse of his will Reasons Act. 17.30 with whom is no shadow of changing or alteration he hath appointed a day in which he will iudge the world in righteousnesse in which he will both execute both generall and particular iudgement 2. His ability and power to performe what he hath decreed many may lay downe a purpose and resolution which they are not able to bring to passe but God hath decreed that he hath power to accomplish 3. For the comfort of Gods children least they should despaire But it may be demanded 1. whether all those iudgements which are threatned shall certainly be accomplished 2. Why the Lord doth conceale the particular time of his comming either to iudgement or mercy 3. Why God doth deferre to deliuer his owne children from wicked men and doth not execute iudgement vpon them when they doe sinne against him To the first I answer that Gods iudgements are threatned against vs conditionally if we doe not repent if we doe continue in sinne otherwise if we doe not repent and forsake our sinnes they shall either not sease vpon vs at all or otherwise in mercy not in iustice hence commonly they haue this conditionall coniunction as annexed vnto them if ye doe not amend as when we intend any iourney we vnderstand if it shall please the Lord so when the Lord saith he will destroy vs we are to take it as appertaining vnto vs if we doe continue in our sinnes To the second I answer that the Lord doth conceale the particular time of his comming either vnto Iudgement or vnto Mercy both for the triall and humiliation of his owne children and for the furtherance of wicked men vnto repentance because the more vncertaine iudgements when they shall come the more should these hasten their repentance that they may preuent the same the more I say they should prepare themselues by repentance to auoid iudgements that they may be partakers of mercies To the third I answer that God doth delay to execute his iudgements vpon wicked men most
many seales of thy pardon as thou hast shed teares sighs sobs and art warned inwardly for thy sinnes and transgressions Secondly Reas 2 As it is the word of God which hardneth the heart so it is the word of God which softneth the same Hence it may be demanded Quest How doth it stand with Gods Iustice to punish men for not repenting if he deny them Repentance and how can men be condemned for an hard heart seeing God hardneth the same Answ I anwer An hard he art and a bad life doe not simply condemne a man but continuall delight in euill without once praying to be deliuered God men haue had bad hard hearts but haue lamented so haue euill men but reioyce in it though God harden the heart he doth not bestow an euill heart the heart is hardned that we may acknowledge that a soft heart commeth from God Wouldst thou know then if God hath wrought vpon thine heart marke how thou louest sinne how thou art pleased with the hardnesse of thine heart dost thou loue them thine heart is damnable dost thou loath them thine estate is comfortable The Vses of this point are twofold For Exhortation Vse 1 Seeing the Lord worketh Repentance then let vs pray diligently vnto the Lord for the same let vs all say Lam. 5.21 Turne vs vnto thee O Lord. Dost thou finde heauinesse in thy heart dulnesse in thy soule in performing of good and readinesse vnto euill then pray vnto the Lord for thy conuersion for thine estate of life is worse then death Dost thou liue without Repentance there is but a little space betwixt thee and death betwixt thee and hell yet notwithstanding I dare say that of all suits preferred before God this especially was neuer denyed Dost thou liue a prophane life and yet hearing some Sermons of death and Iudgement defirest to doe better stay not here but conferre with thine owne conscience and pray vnto the Lord that thou maiest doe his will and that hee would be pleased to strengthen thee that thou maiest performe that which he commandeth Pray both in publike and priuate pray continually then I assure thee drunkennesse shall not drowne thee couetousnesse shall not ouer-rule thee pride shall not deface thee whoredome shall not vndoe thee stealing shall not shame thee the world shall not deceiue thee nor thy selfe condemne thee For Instruction If Repentance be the speciall gift of God Vse 2 and we are to craue Repentance from him then we are to take notice of our sinnes for which we ought to repent and vnlesse first we know them we cannot truely repent them To this end we must come with a generall confession before God and also particularly lay open our sinnes in his sight we must daily vse those meanes by which we may attaine vnto a knowledge of them Gods word the Law of God our owne consciences our brethren the Church euen our enemies that we may know our sinnes we must count them as an Vsurer doth his mony behold them as an husbandman doth his ground condemne them as a Iudge doth a thiefe pray against them as a Mariner doth to remoue a storme fight against them as a Souldier doth against his enemie accuse them as a Lawyer doth one which is guiltie if we once get a knowledge of them then their number will appeare infinite their reward damnation their power execrable their presence intollerable then a drop of mercy is worth all the world then we shall pray against them if we pray against them we shall obtaine Repentance yea we shall mourne that we cannot repent as we would and if we doe repent then our sinnes shall be pardoned and in stead of sorrow the Lord will bestow vpon vs vnspeakable ioyes Thus of the 3. Reason And so much for the Reasons whereby our Prophet exhorteth the Iewes vnto Repentance laid downe in these words Therefore now also thus saith the Lord. I come now to speake of the Dutie whereunto he doth exhort them and that is vnto true and vnfained Repentance for the vnderstanding of which two things are to be obserued in Generall First That God doth not respect our miseries vnlesse we doe repent Secondly that without the preaching of Gods word iudgements cannot amend vs. Concerning the first God doth not respect our crosses and calamities except true Repentance be ioyned therewith Doct. Isa 58. This the Prophet Isaiah confirmeth testifying that the Lord did not regard the outward fasting of the Iewes because they did not truely repent We may haue sicknesse indure pouerty yea we may dye and yet neuer the neerer God except we haue repentance the ornament of a Christian Quest It may be demanded seeing the Lord doth punish vs and our sufferings are the punishments of sinne Why the Lord is not pleased and pacified with vs for it may seeme extreame dealing both to punish vs in this life Answ and in the life to come I answer That though we suffer for our sinnes yet our suffering is not satisfaction for sinne for the reward of sinne is death euerlasting and also all the miseries of this life and therefore we must not excuse our selues for any crosse or calamitie for we may haue all those troubles and yet vnlesse we repent we shall neuer see the kingdome of heauen nor the glory thereof The Reasons hereof are these two Reason 1 First Because all the sufferings of this life are but the beginnings of sorrowes they are not the tenth part of that vengeance which the Lord wil poure vpon vs for our sinnes vnlesse we repent to haue sicknesse to want appetite to meate to be grieued with the Ague Feuer Palsie they are nothing but the beginnings of sorrow and if it were possible that one man or one woman could endure all these torments yet he might goe to hell fire wanting true conuersion in the time of his trouble Secondly Reason 2 because the troubles of this life are common both to the wicked and the godly this the Prophet Ezechiel witnesseth Thou shalt be broken in the midst of the vncircumcised Ezek. 32.38 and shalt lye with them which are slaine with the sword though God correcteth euery one whom he loueth yet he loueth not euery one whom he correcteth Note Christ was crucified the Apostles martyred yet beloued of God Herod was eaten of wormes and yet out of the fauour of God his misery in this life doth not better his estate in hell Iosiah a good King and Ahab a wicked King died both in warres yet the estate of the one was not the better because he died as a good man did neither the estate of the other worse because he died as an euill man died In one and the same fire Gold glistereth and drosse smoaketh so by Tribulation good men become purged whereas euill men become worse The Vses of this Doctrine are these two First seeing our affliction cannot moue God to pittie vs Vse 1 vnlesse we repent therefore let vs learne
vnto themselues againe whereby two things are intimated First that such as sinne against God in so doing depart from him Secondly that such as doe truely repent them of their sinnes they doe turne from their wickednesse and euill wayes So that true Repentance is a turning from sinne and wickednesse yea onely such as truely repent are in their right mindes all others are out of their wits mad and franticke For the vnderstanding of this Point these foure things are to be considered First the nature of it Secondly the reasons to moue vs vnto it Thirdly the meanes whereby to attaine it Fourthly the signes whereby it may be discerned The nature of it may be the better conceiued The nature of our turning by comparing it to the conuersion of earthly bodies in the Scriptures as the Sunne is turned into darknesse so men shining in this world must be ashamed and confounded because of their sinnes as the Moone sometimes encreaseth at other times decreaseth alwayes changing so must a sinner be alwayes decreasing in sinne increasing in grace as a rocke is turned into water so must our hard hearts into plenty of teares as a stone is turned into copper and giueth a sound so when we are touched by the spirit of God then must the voyce of our confession sound as the Sea is dried vp so must our bitternesse of sinne be turned into the drouth of repentance as the sparkles of fire ascend when the body being mixed with earth cannot so although our bodies as yet cannot ascend yet we send our sparkles and teares vnto the Lord as fire doth mollifie the hardest Iron so must our hard hearts by Gods spirit This fire is kept vnder the ashes of humility and the remembrance of the day of death whose feare doth conserue the fire of Gods grace in the heart of a penitent sinner Briefly this conuersion is a turning from sinne yea from euery sinne Heb 12.1 Let vs lay aside enery weight and sinne saith the Apostle which doth so easily beset vs. Let eueâ—y one turne from his euill way Ionah 3.8 and from the wickednesse that is in their hands It is a ready and speedy turning for by delay we endanger our owne saluation The Reasons which may moue vs to turne are these 1. The Reasons why we should turne The Necessity 2 The Equity 3. The Vtility The Necessity if either we consider God our selues our euill wayes or the reward due vnto them God who is displeased with vs whilst we goe from him which doth earnestly exhort vs and absolutely command vs to returne vnto him our selues poore silly wretched creatures which may easily be deceiued led headlong vnto destruction our euill waies euill in themselues abhominable in Gods sight hatefull vnto good men leading vnto euerlasting condemnation the reward due vnto them death and euerlasting torments in the fire of hell The Equity whether it is more equall that we should obey God or the diuell the motions of Gods spirit or our owne corrupted natures hath God beene so kinde and gracious vnto vs it is most iust and equall that we also should become obedient vnto him The Vtility as those which runne on in wickednesse are in the way of destruction and in danger of destruction so also such as doe returne and forsake their former wayes shall certainly be saued The meanes whereby we may attaine vnto this conuersion and it may be effected in vs are these First The meanes whereby we may be moued to turne we must haue the knowledge of the Law of God in our vnderstanding Secondly we must know what our sinnes and transgressions are which we doe commit against the Law Thirdly we must know the guilt of sinne cleauing vnto the action it selfe Fourthly we must know the iudgements and wrath of God which doe sease vpon such as breake this Law Those points being throughly marked in the next place the sinner is to apply the same vnto the conscience after this manner which may be called the practicall Syllogisme of the conscience Euery one which breaketh the Law of God is guiltie of eternall death saith the minde But I am a breaker of the Law of God saith the Conscience as an accuser Therefore I am guiltie of eternall death saith the Conscience as an vpright and iust Iudge condemning The meditation hereof turneth the minde from sinne to godlinesse The signes by which our conuersion may be discerned are these The signes by which our conuersion may be discerned though thy flesh be not altogether subdued though thou doest not alwayes mourne and shed teares for thy sinnes committed though thou canst not wholly forsake sinne yet if thou doest earnestly desire vnfained Repentance if thou doest by all meanes abandon and forsake sinne if thou doest endeauour to serue God thine endeauour is accepted of God Doest thou finde the power of sinne weakned within thee doe thy relapses in sinne beget in thee feare and humiliation doest thou continue in prayer that the spirit be not ouercome assure thy selfe that sense and feeling within thee is an euident token that thou art not subdued by sinne but in the end shall become victorious ouer the same for our Repentance is not onely to put out sinne but to assure vs of the life of grace and that Gods power is made perfect in our weaknesse so that we may euen be comforted in our fallings and moued to labour for perfection that we may liue the life of grace whereby we dye daily and may ouercome Sathan and haue peace both with God and man for being Iustified by Faith Rom. 5.1 wee haue peace with God through our Lord Iesus Christ The Vses of this point are these For Reprehension vnto all such as bragge and boast of their Repentance Vse 1 and yet haue no change or alteration wrought within them they haue not yet returned from their euill way nay rather goe further on in wickednesse and with more eagernesse then formerly For Exhortation vnto euery one of vs to turne to be conuerted Vse 2 many meanes are vsed for thy conuersion many motiues may incite thee to endeauour for it great benefits shall besall vnto such as haue it O then turne testifie thy conuersion by thy Repentance thy Repentance by thy returning Thus of the 1. Point For the 2. The Persons which are exhorted to turne 2. Point Yee are all and euery one of vs Turne yee This dutie is required both of rich and poore of Pastors and people of superiors inferiors of euery one of vs all of vs must turne and no wonder because all are out of the way there is none righteous Rom. 3.10 we were all conceiued and borne in sin and therefore haue neede to returne This serueth for Exhortation vnto euery one of vs Vse to consider our miserable estate by nature that so we may returne if our eyes were opened we might plainly see how farre we are out of the way whereas now
Prayer that we may be heard of the Lord therefore this same Prophet conioyneth both together in this Chapter Verse 14.15 it giueth as Bernard saith deuotion and courage vnto Prayer Prayer begetteth fasting and fasting furthereth prayer fasting strengthneth prayer prayer sanctifieth fasting and represents it vnto the Lord. 6. As fire did not hurt the three children in the furnace but Gods power was the more manifested in their deliuerance so this dutie of fasting being rightly performed doth not hurt but rather the power of God is more manifested in deliuering from those troubles for which they fast 7. As the fire is encreased by Oyle euen so by abstinence the oyle of pietie aboundeth Therefore our Sauiour saith Mat. 6.17 When thou doest fast anoint thy face with Oyle which is by doing the almes of godlinesse So wood doth nourish the fire this wood or those trees are good works and therefore our Prophet saith Sanctifie a Fast that is offer vnto God an holy abstinence of the flesh accompanied with good workes yea daily experience doth teach vs that those which eat but little and are hardly brought vp liue longer and are lesse subiect vnto sicknesse then others So then the creatures are Schoolemasters vnto vs instructing vs in the performance of this dutie if we learne by them to abstaine from iniquities and the vnlawfull pleasures of this world Iciunium purgat mentem sublâ—unt sensum c. Aug ser de â—eiun this is a perfect Fast This purgeth the minde helpeth the iudgement maketh the flesh subiect to the spirit maketh a broken and humble heart disperseth the clouds of concupiscence extinguisheth the heat of lust and kindleth the light of chastity Now I come in particular to speake of this outie concerning which these things are to be handled 1. What it is 2. The kindes thereof 3. By whom it is ordained 4. The time wherein it must be obserued 5. Wherein it doth consist 6. How it is to be performed 7. The seuerall ends thereof 8. The benefits proceeding from thence For the first the Fast required in this place What fasting is Gen. 12.10 Act. 27.21 Act. 9.9 Mat. 4.2 Exod. 34.28 â— King 19.18 Mat. 3.4 is not such a fast as doth proceede from the shatting of the heauens â—or hardning of the earth which is properly called famine neither that which doth proceede from want of meat neither that extraordinary abstinence occasioned by visions neither such a miraculous fast as of Moses Elias and our Sauiour neither such as the daily sobriety and temperance that was in Iohn Baptist neither such as that supersticious fasting of the Papists in abstaining from flesh and eating more delicious meats the obseruation whereof is by them not onely accounted a thing religious but also meritorious such sorts of Fasts I say our Prophet doth not require but a true religious fast which is an abstinence from meat and drinke for a religious vse lawfully commanded that is seasonably to abstaine from refreshing of our bodies to make them fitter for religious duties although Adam was commanded to fast from the forbidden tree Moses was the first of whom we read that did performe Est 4.16 Ionah 3.7 Luk. 3.33 Mar. 2.18 Mat. 9.14 Dan. 10.3 Iudg. 20. and that willingly in crauing God pardon for the sins of the people This deiection together with the seuerall parts thereof are agreeable to the holy Scriptures which these marginall quotations confirme It may be demanded Quest whether we should abstaine from all sorts of meat as the Niniuites did or onely from pleasant meat as Dauid did To this I answer that Fasting may be considered Answ 1. Of one single act for one day as the Israelites did 1 Sam. 31. 2. Of distinct times following one vpon another as the men of Iabesh Gilead who fasted seuen dayes which is not so to be vnderstood that they fasted so long by one continued act of abstinence but that they fasted euery one of these seuen dayes eating nothing all the day long and at euening making a course meale This both Osiander a Protestant on 1 Chron. 10. and Tostatus a Papist on 1 King 31. doe confirme Wherefore I say that a single act of fasting if nature can so long endure is to be kept without meat or drinke but if the fast consist of many acts it is lawfull to eat by the example of Daniel who fasted euery day of the three weekes space Alsâ—ed Theol. Polem tart 4. de Ve cont p. 50.6 and at night broke his fast according to the custome of the Iewes Therefore Christ is said to haue fasted as well the night as the day to put a difference betwixt his fasting and the fasting of the Iewes It is then an imperfect fasting when either there is not abstinence from all food from morning to night or when there is an abstinence onely from one sort of meat and drinke as flesh and wine and not from others For the second The kinds and sorts of Fasting August super Psalmum 43. The kinds and sorts of Fasting are especially two the one worldly the other religious a wordly Fast is 1. For a worldly cause as S Paul made the people fast to be auenged of their enemies 2. For healths sake 3. To spare meanes 4. To keepe the stomacke for better fare an holy Fast is for an holy an religious end the abuse whereof the Lord reproued by his prophet Zech. 7.5.6 saying Ye fasted vnto your selues but not vnto me Here a question may be propounded Quest That if the end of fasting be that which maketh the difference betwixt a religious anp a prophane fasting what if both doe concurre together as if one fast both for the health of his body as also to tame the pride of his flesh to which kinde is such a Fast to be reserred I answer Answ that if onely one of those ends be intended then the other is but accidentall and the denomination followeth the preuailing side but if mans intention be mixt partly concerning the soule and partly the body this last respect taketh away from the worth of the former The Reason is because the intention of a mans minde cannot perfectly be set vpon two contrary obiects at one time therefore it is most fit to deferre the one till the other be accomplished and what we saue by fasting to bestow vpon the poore as they did in the primitiue Church Aug. super Psa whereunto S. Augustin doth exhort in these words Let that which is withdrawne from our daintie fare be giuen to the needy let hungry Christ receiue that which a fasting Christian doth abate A Religious Fast is either priuate or publike both which are either ordinary or extraordinary An example of publike we haue in the Niniuites and for priuate Fasting though many mocke it and speake against it yet it is also warranted from Gods word both in the Old and New Testament as we may read Leuit. 26.29 which