4.12 and sharper then any two edged sword and entreth thorow euen vnto the diuiding a sunder of the soule and the spirit and of the ioynts and of the marrow and is a discerner of the thoughts and intents of the heart 1 Cor. 14.25 by which the secrets of mans heart are made manifest Hence it is that the word of God is compared vnto a hammer Ier. 23.29 to beat vpon the hard Adamantine hearts of men Ezek. 9.19 by which God doth take away their stonie heart and giue them an heart of flesh vnto fire by which the Lord doth purge their hearts from dresse and corruption Ier. 5.14 Isai 55.10 vnto raine by which the heart is watred that it may fructifie and for this cause the Preachers of Gods word are called Stewards of the misteries of God 1 Cor. 4.1 such as may rightly diuide Gods word and apply it to the consciences of men either for their further humiliation or for their comfort Thus haue the Prophets done thus the Apostles thus out Saniour Christ they did not respect persons but told men their sinnes by the word of God as Iohu Baptist did to Hered here to the Pharisies as Nathan to Dauid and the Apostle Paul to Ananias and Peter to Simon Magus The Reasons hereof are these 1. because the heart is the sountaine of life thence murthers adulteries thefts slanders doe proceed Prou. 4.23 Math. 13.19 Gen. 6. Ier. 13.9 the imaginations whereof are euill continually which is deceitfull and wicked aboue all things who can know it yea no man can perceiue the sinfulnesse of his owne heart without the power of regeneration though wee haue example both from Christ and his seruants to direct vs towards the kingdome of heauen yet we forsake them through the sinfulnesse of our heart either through our naturall corruption or the instigation of the diuell who from our naturall corruption taketh occasion to tempt vs vnto sinne He put it in the heart of Iudas to betray his Master whereby we run euen headlong vnto our owne destruction and our hearts cannot he rectified but by the word of God Secondly if the heart were not rouzed vp by the word of God but did continue in sinne it would become hardned and then past all feeling of godlinesse Rom. 1.28 and so be burnt as with an hot iron with a cauterized conscience giuen vp to a reprobate sence an estate most dangerous a condition most miserable a forerunner of euerlasting condemnation By this no iudgement no affliction plague or punishment can become effectuall Pharaoh and his Land were wonderfully plagued with variety of iudgements but they did not draw him vnto repentance because his heart was hardned This the Lord doth preuent out of his vnspeakeable mercy in his owne children by the application of his word vnto their hearts whereby they may repent them of their sinnes become mollified and tender hearted and so escape the wrath to come The Vses of this Doctrine are for Exhortation and Reprehension Exhortation vnto vs all in generall and vnto both Preachers and people in particular Vnto vs all in generall euen to take notice of the sinfulnesse and corruption of our hearts that wee endeauour and labour for a speedy remedy out of the word of God let vs I say take notice of our omission of good duties of our commission of euil of the negligence of our duties towards God and our neighbour and the ground whence those proceede which is our hearts that hereby wee may haue our hearts reformed by the word of God that God may create within vs a cleane heart Psal 51.10 and renew within vs a right spirit So long as our heart remaineth asleepe and is not wakened by the word of God so long we cannot rightly setue God yea though with Saint Basil we did goe into a Wildernesse to auoid wicked company Vnto Preachers to approue themselues before God and man in a good conscience by their liuely and particular application of Gods word God doth inioyne it vnto them God doth require it of them God doth expect it from them hereby thou maiest perswade thy selfe of thy calling from God and that thou doest performe it according to his will true it is thou maiest vndergoe much hatred be in great danger and trouble for the same 1 Cor. 4.9.13 Isai 17.13 Zach. 3.8 1 Tim. 5.21 thou maiest be forced to flye for thy life with Elias imprisoned with Ieremiah hated with Micaiah forbid to come any more vnto their presence with Moses forbid to preach in the name of Christ with Peter and the Apostles they may wait for thy life as for Pauls thou maist be brought before the Iudgement Seat as the Apostles thou maist lose thy head with Iohn Baptist be killed with the sword as Iames was thou mayest for thy paines be made a spectacle to the world as the filth of the world and the off-scouring of all things thou maist be wearied with men thou maist be wondred at yet notwithstanding of all this or any thing else which can be done vnto thee by men thou must performe this dutie doing nothing partially not respecting persons but laying the axe to the root of the trees Vnto people to prepare themselues before they come vnto the heating of the word preached by an expectation to haue their sinnes told them and resolution to apply those things which they heare vnto their hearts art thou an adulterer a murtherer a swearer a sabbath breaker a thiefe an enuious person secure negligent backward in performing religious duties And make account before thou come that thou shalt heare thy sinnes disclosed rebuked and doe thou also apply those iudgements which are denounced in the word in genetall vnto thy selfe in particular I am the man This should teach vs in our calling not onely to informe the iudgement but also to reforme the will by application of the word which being omitted it is a token of weakenesse or ignorance for we must be as a candle in a candlestike yet for all this faint not People which will not haue their finnes rebuked which will not haue their wounds searched which cannot abide that any Preacher nay that God himselfe out of his word should reproue them Who is the Lord say they with Pharaoh that we should know him we will fill our selues in taking our pleasure and in giuing way to the corruption of our nature according to the seuerall inclinations that we are most giuen vnto whether they be sinnes of ignorance or of malice or of infirmity or if it be the common sinnes of the world as pride couetousnes drunkennesse whoring and swearing I tell thee man except thy heart and affections be seasoned with grace and especially in heating of the word when Sathan is then most busie to tempt the word which is the sauour of life shall turne to the sauour of death and vnto thy destruction Whatsoeuer the Preacher doth say we will not
wherein we may repent euen to embrace this occasion of the same left our impenitency open a doore to Gods Iudgements O Britaine thou hast a day wherein God offred mercy vnto thee by the Preaching of the Word saying vnto thee as our Sauiour vnto Ierusalem O Ierusalem Ierusalem faine would I haue gathered thee as the hen gathereth her chickens but what may be complained of but thou wouldst not If time be neglected shall there still be more for repentance no assuredly therefore the Apostle saith Heb. 4. To day if yee will heare his voyce harden not your hearts Let vs draw nie vnto the Lord while he calleth for then he will be found of vs in the day of saluation To all things there is an appointed time Eccles 3.1.2.4 and a time to euery purpose vnder the heanen a time to be borne and a time to dye a time to weepe and a time to laugh a time to mournt and a time to dance Sonne of man write the time of the day euen of the same day the King of Babylon set himselfe against Ierusalem vpon the same day The time of the King of Iudah his prophanation Hos 7.5 and as some thinke is noted in this ironicall phrase This is the day of our King By the contrary such as mourne and are gricued at the afflictions of Ioseph are marked in the forehead with the letter Tan they shall haue their day of gladnesse glad tidings of greatioy let vs watch and be sober lest the Master finde vs sleeping and so instead of ioy we get sorrow let vs make vse of our time whilst we haue it let vs embrace mercy whilst it is offred for death may soone take hold of vs Serapanitentia rarò est vera Hiero. in Mat. 25. in Epist delay not the least houre for late repentance is seldome true let vs daily call to minde Hieromes continuall Meditation Whether I sleepe or wake or whatsoeuer I doe I heare the sound of that terrible trumpet knelling in mine eares O ye dead arise and come vnto iudgement Thus of the Time Concerning the second point the Instrument an Axe 3. Point Deut. 19.5 Isai 10.15 Ier. 46.23 In the holy tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. Chap. 20. verse 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 71.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isar 44.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 13. verse 20. Secuirs a secando from cutting in the Scriptures it is taken diuirsly sometimes for an instrument wherewith men are accustomed to cut downe trees sometime for the pride and presumption of the deuill and wicked men Shall the Axe boast it selfe against him that heweth therewith sometimes for the wrath of God by which wicked men are cut downe sometimes for the word of God which as a spirituall axe cutteth downe spiritually wicked men and hypocrites like barren and rotten trees and thus it is chiefly to be taken in this place according to the judgement both of Ancient and Moderene writers Thus Hilarius and Gregorie He appointed the Iewes to be cut off by infidelity thus Chrysostom The axe is the sharpest Designabat abscindendes esse Iudaos per infidelitatem Greg hom in Euang. Securis est acutissima Touching this instrument three things may be noted 1. the weight of it it is heauy 2. the sharpnesse of it it cutteth 3. it frameth fashioneth seuerall peeces of wood for their seueral vses whether for building or burning or the like hence also three things may bee noted touching the ministerie of Gods word First that the judgements denounced against wicked men out of the word of God are heauy of great weight and burden Secondly that the ministery of Gods word is of a sharpe cutting nature Thirdly that the ministery of Gods word doth fit and prepare such as obey vnto saluation such as are disobedient vnto condemnation For the first that the judgements pronounced out of the word of God are heauy may be proued by that bloody speech of Cain Gen. 4.13 My penishment is greater then I can beare And no wonder for is it not just with God that such as weary God with their sinnes as lade him with their abhominations should themselues be pressed downe with judgements wherefore let vs be carefull that we do not contemne the warnings of Gods word lest heauy judgements do sease vpon vs least we receiue a terrible and forcible blow For the second the ministery of Gods word is of a sharpe and cutting nature hence it is called a two edged sword a sharpe sword with two edges Râ—â— 1.16 Reu. 2.12 the sword of the Spirit mighty in operation sharper then any two edged sword The Lord will sharpen his wrath saith the Wiseman for a sword and the world shall fight with him against the vnwise Ephe. 6.17 Heb. 4.12 Wisd 5.20 Wicked men finde this by daily experience the adulterer the blasphemer the drunkard as formerly Herod and the Scribes and Pharisies at diuerse times Whence we may learne both to try the spirits whether they be of God or not as also to fit and prepare for the right hearing of God Isai 30.10 To try the spirits those that cast men a sleepe in the bed of security and preach things pleasant to the corrupt nature which speake smooth things which rouse not sinners from their sinnes such I say handle the word deceitfully yea they preach not Gods word but with their owne inuentions By the contrary such as tell thee of thy sinnes as gall thy spirit as cut thy conscience as conuince it as plainly rebuke thee for thine iniquities such preach Gods word vnto thee beleeue them To prepare our selues for the right hearing of Gods word euen by a full purpose and resolution to haue our sinnes rebuked and our wickednesse pointed out vnto vs. For the third that the ministery of Gods word doth fit and prepare vs either for saluation or damnation may be proued by that speech of the Apostle Paul vnto the Romanes Rom. 1.16 For it is the power of God vnto saluation vnto euery one that beleeueth and to the Corinthians We are vnto God the sweet sauour of Christ 2 Cor. 2.15.16 Ier. 5.14 in them that are saued in them which perish to one we are the sauor of death vnto death to the other the sauor of life vnto life Hence it is that the word of God is compared vnto fire either to purge or to consume to a winde which will either clense vs or blow vs away to water which will either wash or drowne vs Hence it commeth to passe that the word of God hath different operations not in regard of it selfe but in regard of those vpon whom it worketh This serueth both for reprehension and exhortation For reprehension vnto such as contemne Gods word deride and speake against the preaching of the same as if it were not the Axe by which wee are framed and fashioned for the Lords building Exhortation vnto
otherwise the Lord may iustly in the day of his wrath make vs subiect vnto the crueltie and slauery of our enemies Thus of the 1. Reason The second Reason whereby our Prophet exhorteth the Iewes vnto Repentance The time Now also is taken from the time wherein he did exhort them laid downe in these words Now also wherein diuers things may be noted 1. That as at this time so also at other times the Lord hath exhorted them vnto Repentance as might be confirmed by the Prophesies of Ionah Amos Hosea Isaias Micah Nahum and Ieremiah all which did precede this our Prophet Ioel. Secondly that as yet there remained hope for them of obtaining pardon and preuenting those Iudgements threatned if they would truely returne vnto the Lord. Thirdly that God did not promise againe to call vpon them or any longer to spare them if they did not delay and put off their Repentance as formerly The Reason may be framed thus If God haue spared you so long and not vtterly destroyed you notwithstanding of your deserts and doth now also inuite you to Repentance not like to spare you any longer if you doe not now amend then you ought to returne vnto him but so it is that God hath yet spared now doth now also inuite you to Repentance and is not like any longer to beare with you therefore you ought now to Repent now to turne vnto the Lord. Hence this obseruation doth arise Doct. that The bounteousnesse patience and long suffering of God ought to moue vs vnto a present and speedy Repentance God hath beene bountifull vnto the Iewes in exhorting them so often in sending so many Prophets vnto them hee had long born with their frowardnesse and backwardnesse he had wearied himselfe by waiting vpon them yet againe he offereth vnto them mercy by the same to prouoke them vnto a speedy and present Repentance Rom. 2.4 This the Apostle Paul confirmeth Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee vnto Repentance 2 Cor. 6.2 And againe Behold now is the acceptable time Heb. 3.13.15 behold now is the day of saluation And againe Exhort one another daily while it is called to daie lest anie of you be hardned through the deceitfulnesse of sinne to day if ye will heare his voice harden not your hearts The Reasons hereof are these First because for this end the Lord doth forbeare vs spare vs call vpon vs euen that we may repent Ezek. 18.23 God is not bound thus to deale with vs but out of his exceeding great loue he doth spare vs not desiring the death of a sinner Secondly because if we doe not Repent and returne vnto the Lord then we shall be left inexcusable we shall be forced to confesse Gods iust iudgement in our confusion following vpon the contempt of his mercy offered vnto vs yea after our hardnesse and impenitent hearts Rom. 2.5 we treasure vp vnto our selues wrath against the daie of wrath and reuelation of the righteous iudgement of God The Vses hereof are threefold For Reprehension vnto all such as abuse the goodnesse Vse 1 patience and long-suffering of God delaying and putting off their repentance from time to time And doe not we thus how often hath the Lord called vpon vs how many hath he sent vnto vs how many Sermons of Repentance haue we heard and yet alas we doe not repent we still presume of mercy that God wil stil spare vs will stil be gracious vnto vs let vs not deceiue our selues for certainly God wil not be mocked of vs still For Exhortation vnto euery one of vs. 1. To be thankfull vnto God Vse 2 for his vnspeakable mercy towards vs in sparing vs so long in waiting vpon vs so long in giuing vs so large a time of Repentance he might haue confounded and destroyed vs long ere this time yet he doth now offer mercy he doth now also inuite you to Repentance 2. To embrace those gracious offers of mercy and saluation now presently offered vnto vs not putting off from time to time saying with Salomons sluggard Yet a little while Prov. 6.10 yet a little folding of the hands Why wouldest thou buy Repentance at such a deare rate the longer thou delayest the more hardly canst thou repent the more painfull shall thy Repentance be vnto thee For Consolation vnto such as are cast downe through the sense and consideration of their sinnes Vse 3 and of their continuance in the same There is a comfort for thee Now also the Lord doth inuite thee vnto Repentance doe thou Repent and thou shalt be saued Gods Iudgements shall be withdrawne from thee thou shalt not be destroyed thy Repentances cannot be too late if it be true Neither doe I speake this to encourage any to goe on in sinne and so by presuming vpon Gods mercies to continue in sinne for such are in a dangerous and lamentable estate but onely for the comfort of such as are in danger of desperation through their long continuance in sinne to them I propound the example of Manasses Marie Magdalen Zacheus Paul the Thiefe at the right hand that they should not despaire To the others I might instance thousands of examples of such as by delaying did perish that they should not presume Thus of the 2. Reason The third Reason whereby he exhorteth them vnto Repentance The Author Thus saith the Lord. is taken from the Person of him that speaketh or from the Author by whom and in whose name our Prophet was directed thus to speake vnto them layed downe in these words Thus saith the Lord. The Reason may be framed thus That which the Lord himselfe doth command you enioyne vnto you and require of you that you ought to doe but so it is the Lord doth by me exhort you all vnto Repentance to returne vnto him therefore you ought to Repent and returne vnto him Hence these three things may be obserued 1. That God by the preaching of his word doth reueale his will vnto vs. 2. That before the Lord inflict his Iudgements he doth giue warning and aduertisement thereof 3. That vnlesse it please God to worke Repentance in our hearts by his Word and Spirit we can neuer truely Repent For the first Doct. God doth by the Preaching of his Word reueale his will vnto vs both for our performance of that which is good Ier. 15.19 1 Cor. 3.9 2 Cor. 5.20 and abstinence from that which is euill Hence they are called Gods mouth Labourers with God The Embassadours of God By them he did for the most reueale his will in former ages by them he doth reueale his will in these our dayes as he sent his Prophets vnto the Iewes with Thus saith the Lord in their mouth so he doth now send Preachers to reueale his will vnto you The Vses hereof are threefold For Instruction Vse 1 if God by the Preaching of his Word doth
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