reueale his will vnto vs Hence we may learne 1. Reuerently to esteeme of the Word preached and of the Messengers thereof Of the word preached as the word of God as the Wisedome of God as Oracles of God which is to be preferred before thousands of Gold and Siluer Psal 19.10 and is sweeter then the hony and the hony combe Of the Preachers as disposers of the secrets of Christs kingdome 1 Pet. 4.11 such as despise them despise God himselfe as the Lord said vnto Samuel They have not reiected thee 1 Sam. 8.7 buty the haue reiected me that I should not reigne ouer them And our Sauiour Christ Hee that heareth you heareth me and he that despiseth you despiseth mee and him that sent me Luk. 10.16 2 To know Gods will reuealed in his word God doth not now reueale himselfe vnto vs by Prophesie Reuelation Vrim and Thummim and the like as formerly vnto the Iewes he was wont but by his word preached which doth instruct vs in the same 3. To obey the will of God reuealed to vs in the preaching of his word resoluing to heare what God shall speake vnto vs out of his word and to performe such things as we heare For Reprehension both vnto Preachers and People Vnto Preachers Vse 2 which either are puft vp with their gifts of knowledge learning eloquence not remembring that they haue them from the Lord Eze. 13.7.10 and that they are his Messengers to declare his will or which preach not Gods word but mans traditions and their owne inuentions confirming their Doctrine rather with humane testimonies then the written word of God Vnto People which either absent themselues from the hearing of Gods word preached or if they come giue not that reuerence as is fit yea there are many amongst vs which either could be content that there were no preaching or that it were very seldome There are also many which preferre the Popes holinesse before the Scriptures yea allow those things which are contrary vnto the same as one speaking of Confirmation saith Guido editus anno 1595. mamp Curat in Tract 3. Itart 2. Ier 20.8 Though it be not found in the Canonicall Epistles of Saint Peter yet our Lord and Pope hath it in the decrees of the Church of Rome Thus they preseire falshood before the truth and humane traditions laboue the word Besides how many are there which both mocke the prezchers and preaching of Gods word to whom Gods word is a reproach and derision For Exhortation both vnto Preachers and People Vnto Preachers to stirre vp their People vnto attention Vse 3 by Thus saith the Lord whereby they shall become more cheerefull Luk. 4.20 whilst the eyes of the people are set vpon them and people more attentiue knowing that it is God which speaketh vnto them 2. To propound vnto their people the Oracles of God If any man speake saith Saint Peter let him speake as the Oracles of God 1 Pet. 4.11 3. To delineâ— Gods will vnto their hearers both faithfully and diligently according as they haue receiued from him Vnto People diligently to attend vpon this ordinance of Preaching loathe not this Manna despise not this Seede reiect not this Milke refuse not this Treasure though in earthen Vessels looke not vnto the meanenesse of the Preachers thereof For God hath chosen the foolish things of this world to confound the wise 1 Cor 1.27 whilst this blessing is continued make vse of it and reuerence the Preachers thereof for if we contemne it there may come a famine thereof Amos 8.12 that we shall seeke it and not finde it For the second Doct. Before the Lord doth inflict his iudgements he giueth warning and aduertisement thereof Thus saith the Lord which our owne particular experience may sufficiently confirme Gods hand is now heauy vpon vs as of late it hath beene Iudgements are daily by the Preachers of Gods word denounced and are like to fall vpon vs haue we not sufficient warning We had warning of our former visitation we haue warning of another yea the former without Repentance is but a forerunner of a greater The Vses of this Point are First Vse 1 to obserue and admire Gods wonderfull loue both vnto the Iewes and vnto vs he gaue them warning and aduertisement so also he giueth vs. Secondly Vse 2 to take with those warnings and aduertisements that you may in time repent you of your sinnes pretend not excuses as if ye knew not for you haue had many warnings already and now at this time I giue you warning and aduertisement from God that vnlesse you doe repent and returne vnto the Lord you shall be destroyed Thirdly Vse 3 to reproue those which will not take any warning and aduertisement they neither thinke of Gods iudgements themselues neither yet are desirous that others should aduertise them much like vnto the Sodomites whom Lot aduertised of their imminent danger Gen. 20.14 He seemed vnto them as one that mocked and like the Iewes who being warned by Ieremiah concerning the will of God whereof at their owne desire he had enquired said Thou speakest falsely Ier. 43.2 the Lord our God hath not sent thee to say Goe not into Egypt to soiourne there For the third Doct. Vnlesse it please God to worke Repentance in our hearts by his Word and Spirit we can neuer truely repent We may weepe out our eyes we may mourne we may fast and yet vnlesse God truely touch our hearts all is in vaine The Repentance which the Lord worketh is a Repentance vnto life Acts 11.18 This point is needfull to be vrged in these dayes wherein men are so carelesse in liuing and wretched in sinning as if Repentance were in their pocket whereas there is no true Repentance vnlesse God enter into the minde then follow the sobs of a contrite heart As the sap and iuyce runneth fast from a greene piece of wood whilst it burneth till it be consumed so when the Lord commeth into the heart there is weeping till the power of sinne be consumed Repentance is not the wringing out of a teare or the breathing out of a sigh Note or the lifting vp of the eyes or a bare saying I haue sinned but it must be with weeping sighing praying confession and true amendment of life the speciall gift of God The Reasons of this obseruation are two First Reas 2 because Remission of sinnes doth accompany Repentance as it is written God hath ordained a Saniour for to giue Repentance vnto Israel Act. 5.31 add forgiuenesse of sinnes wherefore it followeth that as a man cannot pardon his owne sinnes so he cannot Repent when he list sinne may quickly be committed but hardly rubd off againe Some may say we haue sinned grieuously Quest but we know not how nor when we haue repented I answer Answ That thy sins haue beene so long pardoned as thou hast truely repented for them and that thou hast as
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
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
euery one of vs to be frequent in hearing the word of the Lord that we may bee made fit for the seruice of our God Which of vs will be contented to haue our houses built of rugged and vnhewen stones and do we thinke that we can bee fit for Gods building vnlesse our superfluities by Gods word be pared weared away Thus of the instrument 3. Point Concerning the third point the vse of the instrument laid or put to the roote of the trees noting vnto vs two things First the propinquitie of Gods judgements Secondly the delay which he vseth in executing his judgements For the vnderstanding of both these points two things are to be obscrued First if the Axe be put to the roote of the trees why are they not cut downe Secondly if they bee not cut downe why then is axe laide vnto them or if Gods judgements be threatned why are they not executed and if they are not to be executed why then are they threatned For answer vnto both First The axe is laid to the roote of the trees Gods judgements threatned and yet not executed because the trees are reasonable trees men endued with reason the rootes of these trees the hearts of men which in time may change turne and bring forth good fruit namely when God by his Spirit shall renew their wils and bestow vpon them willing minds to performe the actions of holinesse In the performance of good our wils are not actiue but meerely passiue we haue no free will vnto that which is good wee are not onely prisoners Ephes 2.1 bound with the cords of sinne but starke dead without any ability in our flesh to performe any good worke but by the operation of Gods Spirit we are not onely destitute of that originall righteousnesse wherein wee were created but also our hearts are altogether enclined vnto euill The inuentions of our hearts are euill continually wherefore I conclude against the Papists that seeing by nature wee want originall righteousnesse and also are prone vnto all euill therefore we want free will vnto that which is good This the Apostle Paul confirmeth The naturall man perceiueth not the things that are of the Spirit of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Our righteousnesse is in Christ Iesus onely both in respect of his actiue and passiue obedience Through whom God doth account vs righteous 2 Cor. 5.4 imputing his sonnes righteousnesse vnto vs whom he hath made to be sinne for vs which knew not sinne that we should be made the righteousnesse of God in him Secondly although the trees are not presently cut downe yet is the Axe laid vnto them though Gods judgements are not presently executed yet are they denounced and threatned euen that hereby we may feare our cutting downe and in time bring forth good fruit that so we may not be cut downe at all for as Chrysostome saith although wicked men do not amend by feare Quam vis â—â—tus nec timore corrigitur tamen bonus nssi timuerit perivit Chrysost yet vnlesse the godly feare they shall perish Thus for the information of the vnderstanding The obseruations which then arise from the applycation of the instrument laid or put to the roote of the trees are these First that when Gods word is vrged and applyed to mens consciences and by preachers laid and pressed to the hearts of the hearers they then behold the propinquitie of Gods iudgements whereby they belong vnto God they are moued to repent which made Dauid to say I haue sinned and againe Psal 143.2 enter not into iudgement with thy seruants Gen. 41.32 Ioseph told Pharaoh that his dreame was doubled vnto him twise because the thing was established by God God would shortly bring it to passe or hasten to performe it so I tell thee thou hast need to feare when thy conscience is informed by the word of those judgements prepared for the wicked Let my counsell bee acceptable vnto you Breake off your sins by righteousnesse and your iniquities by shewing mercy vnto the poore In time forsake your wickednesse Dan. 4.27 seeing the Iudge is ready to knocke at the doore and now the Axe is laid to the roote fo the tree Secondly that howsoeuer our sins deserue that God should execute his judgements against vs so soone as they are threatned yet out of his abounding loue and mercy hee doth prolong his judgements and not presently execute the same Ezek. 18.32 As I liue saith the Lord I desire not the death of a sinner but that he should conuert and liue The Lord doth stretch out his armes all the day long to a froward and rebellious generation Matt. 11.28 For this cause our Sauiour doth most willingly inuite vs Come vnto me all yee that are weary and laedued with your sinnes and I will case you Gods mercies are aboue all his workes Psal 145.9 more willing by prolonging his judgements to conuert vs then by executing them to destroy vs. The truth of this doctrine appeareth in that Parable of the Figge tree which although it was vnfruitfull for the space of three yeares yet the dresser of the Vineyard did say Lord let it alone this yeare also till I digge round about it Luke 13.6 7. and dung it The Reasons hereof are these First that such as are appointed vnto life may haue conuenient time to vse those meanes by which they may bee furthered thereunto Secondly to conuince such as are disobedient contemners of the time of their visitation who shall be forced to approue the just judgements of God vpon them for their contempt as Achan who being taken confessed he had sinned of which Daniel speaketh We and our fathers haue sinned in transgressing the Law therefore iustly is thy wrath kindled against vs Iosh 7. for shame and confusion belongeth vnto vs other Reasons I haue touched before The vses hereof are both for exhortation and reprehension For exhortation first to be truely thankfull vnto God for this his aboundant mercy towards vs saying with Dauid in generall What shall I render vnto the Lord for all his mercies in particular For sparing vs so long and giuing vs so large a time of repentance We must take the cup of saluation in our hand and sing his euerlasting praise who sits vpon his throne and in greatest miserie sheweth mercie We receiue great blessings from God eyes to see hands to worke feete to walke a time to repent and yet alas all other creatures the Sunne the Moone the Starres are thankfull we vnthankfull Secondly to make right vse of our time redeeming the time which wee haue spent amisse if God doth bestowe vpon vs a time let vs not runne the more vnto sinne but the more be with drawne from the same Reprehension vnto such as turne the mercies of God into wantonnesse as abuse his gracious time wherein
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
heart wherein iustly they should be giuen vp if they continued fruitlesse Thirdly that externall separation from God his Angels Saints and all happinesse at the generall fearefull and terrible day of Iudgement Hence three things may be gathered First that the Preaching of Gods word is the cause of separation and diuision amongst men a thing wonderfull and yet most true it separateth betwixt the gold and the grosse betwixt the Sheepe and the Goates betwixt the Wheat and the Chaffe it maketh the father against the sonne and the son against the father Mat. 10.34 and thinke not saith our Sauiour that I come to send peace on earth I come not to send peace but a sword Paul was a persecuter he was in great credit and estimation but when he became a Preacher he was persecuted from place to place the word bringeth to light and discouereth some to be hypocrites which both had deceiued themselues and others what diuision and separation did this make in the primitiue Church in this Land in the dayes of Queene Mary in France at this day take one example for all the Apostle Paul hauing preached vnto the Iewes at Rome some were perswaded with the things which were spoken some beleeued not Acts 24.24 I might instance diuers other examples touching this operation of the Word in making diuision betwixt neighbours brothers parents and children husband and wife yea betwixt a man and himselfe So that the Word preached as it doth confirme Gods children it he weth downe hypocrites and discouereth what they are The Causes hereof are not in the Preaching of the Word for the Sunne is all one that shineth vpon pleasant Gardens and vpon stinking Dunghils the fire all one which hardneth the Clay and softneth the Waxe the Word all one that is preached to the godly and vngodly but in respect of the difference which is betwixt the hearers The godly heare it and bring forth good fruit the wicked heare it and remaine fruitlesse so it heweth them downe The wicked not perceiuing the benefit which may bereaped by the word but hating it pleasing their sinfull desires and so coutemning it remaine ignorant of the vse of it and so are iustly cut downe Whence I inferre first that notwithstanding of this hewing downe of this separation and diuision which the Gospell worketh yet it is most needfull to be preached for it is better that hypocrites be discouered and hewne downe then remaine in close they should both depriue themselues and others yea and there be a separation betwixt such as are by the most strict bonds of nature coupled together that some of them might be saued then that continuing in worldly friendship all should perish Secondly that not the Gospell or Ministery of Gods word is the cause of our hewing do we but our contempt thereof disobeying the same which I speake for this end because many blame the Gospell for all these hurts which befall them as Master Latimer noteth in one of his Sermons Vpon a time saith he the people of Sandwicke met together to consult about the season why their towne was more ouer blowne with Sand in few yeares then it was of a long time before an old man answered that he did remember that there was no steeple nye but since there were the same might come vpon that occasion whereby he ment that preaching of Gods word might be the cause as assuredly many wrongfully imagine touching other things The Vses of this point are three fold For consolation vnto the children of God howsoeuer that by the preaching of the word hypocrites shall be hewne downe yet they shall be safe The Gospell is the power of God vnto saluation to all them that beleeue it is to them the sauour of life vnto life If we belong vnto God the word of God shall be profitable vnto vs if we receiue it with meeknesse it is able to saue our soules Gods children by the word bring forth good fruit some thirty sixty and a hundred fold Gods word doth worke in them sorrow for finne humiliation an auoiding of the occasions of sinne a labour to performe the workes of pietie and godlinesse and may we not much reioyce when we performe those things For Instruction the cleare shining of the Gospell doth gall and torment wicked men which is a signe they did neuer feele the power of Gods spirit within them working for their conuersion Of those men there are two sorts the one more publike the other more priuate Some publikely fight against God with a stretched out Arme and a stiffe necke as Pharaoh Who is the Lord saith hee that I should know him Others goe more subtilly to worke are more politicke then the former They are fauourites of the Gospell whilst there is prosperity and peace The Galathians esteemed of Paul as an Angell of light the towne of Millan was so affected to Ambrose that rather they would loose their liues then their Bishop Dauid had friends yet the case is altered the Galathians fall away Ambrose not so much respected Dauid by such as bare him fare formerly persecuted Moses was not at all times esteemed alike when Christ turned the water into Wine and fed the people by hundreds and thousands all was well then he was called Rabbi and Rabboni then they would make him a King c. but when hee said they are of their father the Diuell then away with him crucifie him Paul now called Mercurius by and by a murtherer these our dayes are full of such whilst there is peace then they feeme religious when trouble commeth they not onely reuolt but persecute such as are truely religious It is true that the children of God being asleepe left vnto themselues for a time may be offended at the word preached who therfore are by the preachers of Gods word to be roused from their securitie that they may perceiue their errour rouzed I say by the terrour threatned out of the Law of God if they haue a long time continued in the course of godlinesse or otherwise if they be but nouices in the schoole of Christ by a more milder course but they doe not so continue they repent they are sorry they are grieued for the same where as the wicked remaine still so yea daily grow worse and worse and therefore shall be hewne downe Secondly that such as remaine fruitlesse and will not be reformed shall be giuen ouer vnto the hardnesse of their owne heart and left vnto their owne deserued condemnation This is a terrible punishment a fearefull hewing downe which proceedeth from the contempt of Gods word when the wicked haue had the outward Ministerie of Gods word for a long time and God hath by it called them to repentance offering grace and saluation vnto them if they doe not embrace it but continue in their back wardnesse and rebellion then the Lord by hardnesse of heart hewing them downe he maketh their hearts fat so that hearing they doe not heare seeing they
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
to obey the exhortation of the Prophet in Scripture Turne vnto the Lord your God Thy bloud cannot pacifie the wrath of God whereas teares of Repentance can bodily plagues doe not moue God to pitie vs when as spirituall sorrowes doe To apply this in particular vnto our selues Haue not we had great iudgements lying vpon vs how many Souldiers haue we lost crying and dying in their owne bloud how many haue perished by famine haue not many houses beene swept cleane by the Pestilence not onely in London but euen in remote places and doe they not yet continue Doth not the Lord see them he doth doth he see them why then doth he not pittie our desolation doth he pittie it why then doth he not stay it for no question but the cryes of the afflicted doe pearce the heauen and yet they doe continue O England it is no wonder so long as thou continuest rebellious in so great a light thou maist looke for the encrease and continuance of Gods iudgements vpon thee for the Lord will neuer remoue his iudgements vntill we forsake our sinnes because we doe not turne vnto the Lord therefore our health is turned into sicknesse our life into death our peace into warre our mirth into mourning our plenty into want let vs turne before all be ouer-turned let vs fill our chambers with mourning lest the whole Land be filled with lamentation Secondly Vse 2 seeing God regardeth not our miseries vnlesse we doe repent then it followeth that our sufferings are not worthy of the life to come for our ioyes shall be greater there then our sorrowes can be here There shall be no sicknesse misery is ended and death destroied so that we ought to suffer patiently here to liue so we ought to labour to dye so and dye in despight of death to raigne so Concerning the second Without the preaching of Gods word iudgements cannot amend vs. At this time the Iewes were wonderfully afflicted fearefull iudgements were denounced against them yet this doth not the turne God by his Prophet doth exhort them to Repentance Though the Lord should shake the earth terribly thunder omnipotently darken the light searefully multiply punishments abundantly yet this alone cannot conuert the soule The Lord at another time complaineth that He had giuen them cleannesse of teeth in all their Cities Amos 4.6.7.9.10 11. that he had with-holden the raine from them that he had smitten them with blasting and mildew that the Palmerworme had deuoured their Vines and Oliues that he had sent amongst them the Pestilence that their young men were slaine with the sword c. yet they did not returne vnto the Lord. So that I say no outward crosse worketh repentance this our owne experience witnesseth Is not this Land greatly afflicted doe not Gods iudgements hang ouer our heads if we had eyes to behold them and hearts to consider them and yet who are conuerted who doe truely returne vnto the Lord The Reasons hereof are these two Reas 1 First because the Lord for the most part Deut. 32.41.42 doth send his Iudgements to reuenge that euen his arrowes may be drunke with bloud the speciall end of Gods iudgements is to take vengeance on a sinfull Land But it may be obiected Obiect Doe none repent in the time of aduersity being vnder the crosse yea there are a great many because the Lord ioyneth the Word and the rod together Answ his word by which he doth instruct them his rod by which he doth correct them Secondly Reas 2 because the Word is of greater force then any iudgements are in the conuersion of a sinner a worke I assure you both great and admirable The word of the Lord is like vnto fire Ier. 23.29 like vnto an hammer mightie in operation sharper then any two edged sword Heb. 4.12 Euery word in the holy Scriptures is as a thunder-bolt this pulleth vp sinne by the roots The Vses hereof are these two First to teach vs. that we should haue the word of God in great estimation Vse 1 We feare to be drowned by water persecuted by land and euery member of our bodies to become subiect vnto many sorrowes and yet those especially hurt when we see and feele them but the word of God worketh when when we neither see nor feele it The crosse afflicteth vs but the word instructeth vs afflictions punish and bring vs the heauy newes of condemnation but the word bringeth glad tydings of life euerlasting by iudgements we are blinded by the Gospell we are enlightned by Iudgements we are indangered by the Gospell we are defended Iudgements threaten the life Gods word doth threaten our soule with euerlasting death vnlesse we repent make much of the word in thy health for I assure thee Ephe. 4.18 sicknesse cannot so prepare thee for the Lord the word will then be sweet to heare when all others faile miracles would make vs wonder and worldly pleasures make vs proud but Gods word maketh vs to Repent and to liue the life of God in Christ Iesus our Lord. It may be obiected this seemeth a strange doctrine Obiect Doe not sorrowes and afflictions conuert vs vnto the Lord Why then are they sent why should we account of them as we doe seeing such as are afflicted reape so small comfort by them I answer that this conclusion is damnable Answ Shall not the Scholler care for the rod because it cannot teach him and should we set light by the Lords Iudgements because they cannot conuert vs No they must keepe vs in obedience although they cannot beget obedience within vs they informe vs though they cannot turne vs as Dauid was afraid of iudgement so must we let vs tremble as the earth doth let vs weepe and mourne we know not how soene the wrath of God may sēaze vpon vs with what calamity we may be troubled by what death we may be taken away Let vs I say feare the word and workes of God and then we shall not neede to feele them Secondly to teach vs that when we are visited by Iudgements Vse 2 euen to pray vnto the Lord that he would by them worke our conuersion seeing that of themselues they cannot beget Repentance within vs. Thus in generall I come now to speake of the Duetie in particular both internall in the affections in these words Turne yee euen to mee with all your heart and externall in the action with fasting and with weeping and with mourning Of these two in order Concerning the first The inwsrd forme of Repentance is described in these words Turne yee euen to mee with all your heart wherein these points are to be handled 1. The action Turne 2. The persons exhorted to turne yee euery one of them 3. To whom they must turne to mee the Lord. 4. How they must turne euen with all their heart speedily readily and willingly For the first 1. Point Turne The Duetie whereunto our Prophet exhorteth them is to turne or to come