of Christ the onely salue of his sore it is not possible hee should be renewed againe And as for that which the Apostle saith If a man sinne willingly after hee hath receiued knowledge of the truth there remaineth no more sacrifice for sinne I answere that the place is not simplie vnderstood of those who sin willingly and fall into sinne but of those who fall from the truth and cast from them willingly that one sacrifice which is the only sacrifice namely Christ to them verily there is no other sacrifice left for their sin whereas there is no other sacrifice fit or able to take away any sinne but Christ being once offered Therefore he saith not there is no remission but no sacrifice shewing this to bee the meaning of sinning willingly that is willingly reiecting the true sacrifice for sinne which is Christ and the Gospell which doth offer this sacrifice to all for such a sin then is no sacrifice and so it cannot bee pardoned being the sin against the holy Ghost Finally I say with Ambrose in answering the former place conferring S. Pauls practise in the Epistle to the Corinthians with this preaching of his Nunquid Paulus aduersus factum suum praedicare potuit Donauit Corinthio peccatum per poenitentiam quomodo hîc potuit sententiam suam reprehendere Ergo quia non potuit quod aedificauerit dedestrucre non contrarium dixisse cum sed diuersum aduertimus Quod enim contrarium est seipsum impugnat quod diuersum est distinctam solet habere rationem Ambr. de Poenir lib. 2. cap. 2. Shall wee think that Paul could preach against his own act he forgaue the Corinthian his sin vpon repentance how could be then here reproue his own iudgemēt Therfore because he could not destroy that he had built we must conceiue that he spake not things contrarie but different which may well stand tegether not which ouerthrow one another Otherwise it is manifest that the Saints of God who haue sinned voluntarilie and against their conscience vpon their repentance haue obtained remission Now that which hath been may bee as well as nothing is new which hath not been Obiect But secondly these obiect against this truth and themselues that they cannot reade in the word of God of anie one who hath fallen into one and the same sinne diuers times and was againe recouered and renewed by repentance But sauing their iudgement I thinke I can shew them some presidents of such as haue been called and yet haue fallen twice into one sin and been after renewed Let them remember with mee the father of the faithfull Gen. 12. Abraham denying Sara to bee his wife and yet rising againe Gen. 20. And after in the twentith chapter hee falleth into the same sin and yet riseth here is a faithfull man falling twice into one sinne and yet rising againe So the holy man Iob confesseth that hee had twice fallen into one sinne Once saith he Iob 39.38 I haue spoken but I will answere no more yea twice but I will proceede no further yet was he againe renewed Therefore let no man despaire in himselfe though hee haue fallen and that often but that yet hee may be renewed againe by repentance for the couenant of God is generall and perpetuall generall without exception of sinnes and perpetuall without limitation of time for great sinnes as well as for small and for all sinnes as well as any and for all times as well as once To what end else was that repeated of God Exod. 34.6.7 The Lord the Lord strong mercifull and grations slow to anger and abundant in goodnes and truth reseruing mercy for thousands forgiuing iniquitie transgression and sins Wherefore doth the spirit of God thus repeate iniquitie transgression and sinne if it were so that a man falling after his calling were not to be renewed by repentance and where were the gratious goodnes of God But admit the ground of this temptation were true yet is it as certaine a truth that a man falling into seuerall sinnes after his repentance may rise againe and be pardoned and though one sinne again willingly yet also be pardoned why not then falling into one and the same Nay if Peter fell three times together into one sinne for the kind of it but euery time differing in the quantitie of it yea and the last the greatest and after all this yet found mercy why may not a man though he fall againe into the same sinne yet find mercie againe and the third time It may be wich Princes a barre in their proceedings if they haue pardoned a man for a great offence why they should not grant him a pardon for the same nay not for a lesse But with God it will be no barre at all for he being infinitely more mercifull then men and yet requiring this of men Luke 17.4 Though thy brother sinne against thee seuen times in a day and seuen times in a day turne againe to thee saying It repenteth mee thou shalt forgiue him what needeth any to doubt but he shall finde mercie and forgiuenes with him if hee can and doe repent and returne By all this I giue not libertie to sinne nor encourage any man to transgresse I onely comfort them who haue sinned That seeing repentance is appointed for the regenerate as well as for the vnregenerate to renew those that are fallen as well as to renew those who were neuer yet called they should not doubt but to find mercie whensoeuer they sought the Lord if so be they sought him in truth Vse 3. The third vse of this doctrine is to teach vs that if there be repentance to all and they haue need of it who haue been regenerate and renewed then is there a necessarie vse of the preaching of the word as well to men that are called as to them that are not This must bee vnto them instead of Christs looke vpon Peter Luke 22.60.61.62 and the crowing of the cocke wich may make them remember themselues and goe out and weepe bitterly for thir sinnes The end of preaching was not only to beget men but to vphold men also and renew them after their slippes and falles For he that is in the best estate in this life is but as a ship which if it be neglected it will rot in the hauen and if it bee kept neuer so carefully it will still need some repairing So euery man in this condition if he be negligent he will soone be corrupted and be he as carefull as hee can hee shall neede some repairing for liuing in a corrupt age and in the company of wicked men hee cannot chuse but gather corruption how then shall hee bee renewed must it not be by repentance But how shall he repent and be stirred vp to this dutie though he were as perfect as Peter if he haue not the looke of Christ and the crow of the cocke I speake this in respect of those who
friend that by reason of the loue he beareth him would hardly be displeased or moued to anger against him would he make this vse of his loue and patience still to prouoke him with new iniutles Nay it would moue him to loue him and loue would make him loth to displease him and fearfull to offend him Which being so then these men are monsters in nature and reason that because God will be mercifull therefore they will sinne and displease him But to restraine vs from this presumption wee must remember what is prooued before that God is iust as well as mercifull and that the promises of God belong to the repentant and not to the obstinate and though God be good to his yet that he will destroy the wicked and let vs not answere God with these vnkindnesses because he is mercifull therefore we will sinne against him but rather because he is gratious let vs turne vnto him and we shall find pardon Despaire of Gods mercie is the fourth impediment to re-repentance The fourth impediment to repentance is despairing of the goodnesse and mercie of God a thing contrarie to the former There be two things saith Augustine August tract 35. in Ioan. whereby sinners are in great danger the one in hoping too much the other in hoping too little the one presumption the other desperation this is contrarie to that By this was Cain damned despairing of Gods mercies as if they were lesse then his sinne By this Iudas perished who seeing his sinne could not lay hold of Gods mercie but as without hope hanged himselfe and brast asunder with despaire The like may I say of Simon Magus who began as it were to liue in a day and died in the same and of diuers others who by this despaire like the swine in the Gospell by the diuell haue been carried headlong into the sea of destruction and perdition and were neuer able to come out againe by returning and repenting Reason 1. 1. Because Satan who made men in former times to looke vpon their sinnes with a young sight and so they seemed smal makes them now behold them with an old spectacle which makes euery thing seeme great and so they are ouertaken with a fearefull sight and apprehension of them during which time Satan resteth not to suggest that God indeede is merciful but he wil neuer extend his mercie toward such hainous offenders whose sinnes are in number numberlesse in qualitie and nature most grieuous and outragious And so putting them out of hope of mercie they cannot during that time repent and returne Reason 2. 2. Because others seeing their sins so grieuous and thinking them not possible to bee pardoned say within themselues Well we are damned alreadie why doe we not then whatsouer pleaseth vs best in this life These men are murdered by despaire As Augustine speaketh Or rather murder themselues by not repenting Now for the vse it is thus much Vse This impediment is rarer then the former few there are whom Satan assaies with it because it is too fearefull euen to others and would disaduantage him more then he can gaine by it though he vse it in some where hee seeth it may aduantage him and sometime when he feareth to bee cast out Yet as fewer die of the sword then of surfetting by a plentie and full diet So fewer perish by this then by the other Yet for the taking away of this snare and the remoouing of this impediment euery one that is troubled with it must vnderstand that though their sinnes were neuer so great and hainous yet this should not keepe them from turning to God by vnfained repentance which they may bee assured shall bee accepted for these reasons and grounds First from the name of God and his royall title as it is expressed by God himselfe in the booke of Exodus Exod. 34.6.7 The Lord the Lord strong mercifull and gratious slow to anger and abundant in mercie and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne Where the greatest part of it is mercie goodnes long suffering and readinesse to forgiue And why is all this but for the comfort of such as haue neede of mercie and not onely to encourage them to come but to make them affraid by such feares as these to be kept from him which they cannot doe without denying this vnto them and so bring much dishonour and disgrace vnto him and sinne to themselues For as men much dishonour great princes in doubting of and calling in question their title and regall stiles and make themselues capable of treason so is it in this 2. They must thinke his name is not a bare title as some princes haue without any part of the thing but as his name so is his nature as the Prophet Micha manifesteth Micha 7.18 Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his wrath for euer for mercie pleaseth him And why is this but because as the seruants of Benhadad perswaded him to let them put on sackcloath about their loynes 1. King 20.31 and ropes about their heads and to let them goe to the King of Israel and so humble and submit themselues vnto him because the Kings of Israel were reported to be merciful Kings and therfore said they It may be Ahab will saue thy life So should others incourage themselues in respect of God and not onely because it is his nature but because hee is said to take pleasure in it that he is maruellous glad to haue the occasion to shew his mercie not that he is simply glad of sinne and the miserie of man the obiect of his mercie but glad that sinners wil come to him that hee may manifest his mercie and the greater the sinner is the more gladder of him for it more magnifieth his mercie 3. To ouercome this let vnto repentance they should thinke of the promises of God who is true and cannot lie As these and such like First that of Esay Isal 55.7 Let the wicked forsake his waies and the vnrighteous his owne imaginations and returne vnto the Lord and hee will haue mercie vpon him and to our God for he is very readie to forgiue Also that of Ezekiel Ezech. 18.21.22.23 But if the wicked will returne from all his sinnes that hee hath committed and keepe all my statutes and do that which is lawfull and right he shall surely liue and not die All his transgressions that hee hath committed they shall not bee mentioned vnto him but in his righteousnes that he hath done hee shall liue Haue I any desire that the wicked should die saith the Lord God or shall he not liue if he turne from his waies And againe by the same Prophet he speaketh Ezech. 33.11 As I liue saith the Lord God I desire not the death of the wicked but that the wicked turne
yet it cannot see it self or some parts of the bodie which are neerest vnto it So the mind of man compassing the whole world sometimes the heauens and things aboue it and in it sometime the earth the bottome of it and things vnder it yet is it ignorant of it owne estate like many Gentlemen trauellers who know diuers strange and forraine countries and yet are ignorant of their owne euery one being better conceited of himselfe then there is cause neither finding his defects nor discerning his corruptions which procee deth from self-loue which maketh a man too well affected to himselfe and so iudgement following affection hee neuer discerneth rightly of his estate but thinking hee hath no need of any change neuer goeth about it But by the particulars this will more appeare For many cannot be perswaded that they are so corrupt dynature but their nature seemes to them to be pure beautiful and glorious thinking it no more corrupt then it was created by God and then it was in Adam during the time of his innocencie Hence are those opinions of perfect inherent righteousnes iustification by works and merit of works of the power of pure naturals free will and such like which Papists and other heretiks haue inuented and maintained out of the naturall or affected ignorance of mans estate Againe for outward actions they thinke that those works which haue any shew of goodnes although they bee neuer so imperfect corrupt and hypocriticall yet they are good and may be meritorious to deserue earthly and heauenlie blessings Further for meane and ordinarie sinnes they thinke them veniall and light offences not to bee accounted of or auoided they thinke their good meaning to be as good as perfect holines their owne righteousnes perfect and absolute so that they say in effect Reuel 3.17 I am rich and increased with goods and haue need of nothing The Church hath many of these as also as many who are without the sense of sin â—…o perswade themselues there is no such punishment for sinners such curses as are spoken of neither is God so prouoked to anger to inflict punishment vpon offenders as the ministers tell them hee is which they falselie ground vpon the patience of God which he generally vseth towardsall who although they go on in all mancâ— of disobedience and wilfull breaking of his commandements adding one hainous sinne to another and shewing open contempt of him and of his word yet they estape vnpunished and liue as merilie in the world as the holiest man doth and at death die as peaceablie as he that liued best so the patience of God that should leade them to repentance they make as a meanes to keepe them backe from repentance But say they haue the sight and sense of sinne yet are they perswaded that they can and are able at their owne pleasure to purge themselues both from their naturall corruption and outward act of sinne and so the sicknesse which a man can cure himselfe of is nothing so grieuous vnto him And for the punishment they thinke they are able to escape it either by their cunning conueying and couering of their sinne or by the great mercie of God who delighteth not in the miserie of man and his confusion but in their saluation and so will be eafilie intreated by their pitifull moaning to pardon their sinnes and if not to bestow on them the crowne of glorie yet to remit them the punishment deserued or at the worst that may fall they can free themselues by their works of mercie and other satiffactions and so say there is no feare but blesse themselues in their hearts saying Deut. 29.19 Wee shall haue peace although wee walke according to the stubbâ—enâ—sse of our owne hearts Many thousands there are who are thus ignorant of their estates either in some of these or in all neither are willing to come our of this ignorance but in time of health and prosperitie spurne against the plaine ministerie of the Word as â—hâ— which would giue them a view of themselues crying against the Ministers as the woman against the Prophet 1. King 17.18 What haue I to do with thee Art thou come vnto me to call my sinne to remembrance and to stay way sonne So what haue we to doe with you are you come to call our sinnes to remembrance and to slay our souâ—… And against the word as a salse glasse that as she â—…loohed her selfe in â—…glasse and appeared to her selfe no more deformed their 〈◊〉 was yet more then she was â—…nceited of her selfe broke it and 〈◊〉 vnder foote so spurne they against the glasse of the word as if it made them more deformed then they are indeed All these vnder 〈◊〉 are in the state of impenitechcie and so in the state of perishing because they cannot or they will not see themselues and know their estate that they might bee brought to repentance Vse 2. 2 This may perswade men who would repent that they may flie from and escape the vengeance to come to labour for this knowledge of their estate The Philosophers knowing that men are all together ignorant of themselues vsed to set this precept Kâ—…s thy selfe in the beginning of their morall â—…utions They are worth the inâ—s 〈◊〉 that euery Minister should 〈◊〉 and euery Christian should learne to know himselfe and his estate in the things before spoken of And this must he do by looking into the law of God whereby he may see himselfe to be a most vile and filthie leper defiled in nature in soule and bodie in minde will and affections in thought word and all his actions with all manner of sin so that he may crie out with the leper I am vncleane I am vncleane But if he will doe it as hee should hee must not only looke to the letter of the law which expresseth only capitall sinnes from which he happily will cleere himselfe and wash his hands but he must seeke into the spirituall meaning of it set downe by Christ Mat. 5. and other the Prophets and Apostles whereby hee shall see 〈◊〉 his originall sinne and his 〈◊〉 transgressions his inward corrupâ—… 〈◊〉 the filthie vncleane and disley aâ— motions of his mind wil and affection and his outward his vaine foolish and filthie talke his leaud behauiour dishonorable to God and iniurious â—… men his sinnes of ignorance and wilfull rebellions hi◠〈◊〉 of youth 〈◊〉 riper yeeres h◠〈◊〉 â—ns and 〈◊〉 commissions yeaâ—… best 〈◊〉 culpable either quoâ—…tem or 〈◊〉 finem in respect of the fountaine that they proceeded not from faith or in respect of the ende that they were done more for his owne glorie and gaine then for the glorie of God and good of his brother which when he shal once discerne the same law will shew him the blacke tayle of sinne all the curses that are due vnto it and no lesse make him perceiue that he is not able to free himselfe from the guilt or the punishment
Pauls preaching So the Apostle Peter saith 1. Pet. 1.23 Being borneanew not of mortall seed but of immortall by the word of God c. Like wise Saint Iames saith Iames 1.18 Of his own wil begat be vs with the word of truth And S. Paul saith to the Corinthians 1. Cor. 4.15 That in Christ Iesus he begot them through the Gospell And the Lord saith by his prophet Ieremy Ierem. 23.29 That his word was like a fire and like a hammer that breaketh the stone Al which places doe prooue that the word is the ordinarie instrumentall eause of a mans repentance and conuersion as also these reasons consirme it Reason 1. First because it is so powerfull and pearcing as the author to the Hebrues saith Heb. 4.12 That it is liuely mighty in operation sharper thē any two edged sword c. Which power it hath not from any inherent qualitie in it selfe or from man that preacheth it but because of the supernaturall power of God who as the Apostle saith to the Galathians Galath 2.8 was mightie by Peter in the Apostleship ouer the Circumcision and was mighty by him also toward the Gentiles Noting that when men are conuerted by the preaching of the word and it is powerfull to that purpose it hath it not of it self but from God but howsoeuer it is indeed powerfull Psalm 19.7 and doth conuert the soule Reason 2. The second reason is because faith is one immediate cause and beginning of repentance Now faith is begotten by the word therefore repentance also must needes come by the word As touching faith the Apostle to the Romans saith Rom. 10.17 Faith is by hearing and hearing by the word of God Therefore preaching the word being the cause of faith it must needs be the cause of repentance Causa causae causa causati Reason 3. The third reason is Because the conuersion of men is the seale and only miracle that the Gospell now hath And it is vsuall with the Lord in working miracles to shadow them by outward meanes that he might conceale his owne worke specially from vnbeleeuers As Salomon saith Prou. 25.1 The glorie of God is to conceale a thing secret Then it is his glory to couer this miracle by this outward meanes 1. Cor. 1.21 and by so foolish and base a thing as preaching is in the eies of the world to worke this great wonder and to saue men designed by Satan to destruction And when I say the word is the instrumentall cause of repentance I exclude not the law as that which helpeth to this though properly it worke it not for by bringing men to the sight and knowledge of their sinnes and miseries it prepareth them for the receiuing of that grace and mercie which is propounded in the Gospel as an eating corasiue which maketh way for a healing medicine But the Gospell is the message of glad tidings and mairing the promises of pardon ◅dre◅sission of fumes is that which especially worketh it or that which doth throughly worke it in men Vse 1. Now for to make vse of this truth vnto our selues First This may teach vs that their case is fearefull that are without the preaching of the word because they are without the ordinarie meanes and so without hope to come to repentance as Iewes Turkes and Infidels that are depriued of the word and they that liue in corners where the sound of it is not heard It was a fearefull curse when Christ said vnto his Apostles Matth. 10.5 Goe not into the way of the Gentiles and into the cities of the Samaritans enter ye not And now that some haue found mercy which sought it not and others are still left in their darkenes and horrible blindnes it is no lesse fearefull when God denieth still the ministerie of the word vnto them and saith as it were vnto his ministers preach not there for it is as if he had said I will not haue these conuerted as Augustine saith Quoniam vt crederent non erat ijs datum etiam vnde crederent est negatum Aug. de bono perseuerantiae God hath denied vnto men the meanes whereby they should beleeue because hee hath no purpose that they should beleeue And so God hath denied to men that by which they should be conuerted because he hath not purposed their conuersion Then wheresoeuer men want it either by the iudgement of God denying it to them or by their owne peeuishnesse withdrawing themselues from hearing the word or else not harkning to it hauing eares not boared but giuen to drowsines and sleepinesse and so they want it though they liue in the middest of it such an estate is a fearefull signe as if God had no purpose they should hee conuerted Vse 2. 2. Secondly this teacheth vs to acknowledge the happie condition of that people or that nation or place wheresoeuer God hath vouchsafed the preaching of the word to wit that it is a mauifest proofe hee hath a people there that hee would conuert and hath a desire to saue them As he said to Paul in the Acts when he was at Corinth Acts 18.18 Feare not but speake for I haue much people in this place Arguing that he had a people there whom hee meant to saue and therefore hee sent his word to them So whersoeuer God sendeth his word and giueth his ministers gifts and conscience to preach the word vnto any nation or people it is a signe hee fauoureth them and that he would haue them conuerted and be saued though not euery one that heareth it for many haue this but to make them more inexcusable and to increase their iudgement but only those to whom he giueth hearts and eares open vnto it which if it be so great a fauour from God then are wee to acknowledge the mercie of God that hath sent his Gospell amongst vs and giuen gifts vnto men to preach the same vnto vs. For wherefore hath God giuen his Ministers knowledge to preach the word is it only for themselues No verily for as they are men they could bee saued with as little knowledge as others But God hath giuen them gifts for the gathering together of his Church and for the conuersion of others And here we are to be stirred vp to walke worthie of this benefit lest it be remoued taken from vs and giuen to a nation that will bring forth better fruit For though we may be alreadie conuerted by the benefit of the ministery hitherto inioyed yet what shal become of our posterity euē of so many thousand infants or sucklings if they may not haue the means by which they may be conuerted If thē we haue any loue vnto thē that as they are our children by nature so they may be the children of God by grace let vs labour to walke worthie of this mercie that we may leaue it to our posteritie as our sathers left it to
zealous of good workes That is the ende why God gaue so great a price as the blood of his owne sonne that we might be a peculiar people zealous vnto him Then they that know this in liew of that mercie will grow zealous and think that they cannot be too zealous for him that hath paid so great a price for them Vse 1. Now by this truth for the vse of it we may first condemne our age as that which promiseth or performeth little repentance because there is so little zeale amongst vs for seeing repentance bringeth forth zeale where there is little zeale there is little repentance and where no zeale there no repentance And that I may iustly challenge our age of want of this zeale appeareth thus because it is growne to that in our times that nothing is so much condemned as the zeale here spoken of Zeale for any thing and any person saue for God and his truth is reputed commendable and in any course saue in the way of pietie They are commended who are zealous so their prince and his crowne and accounted good subiects so they who are zealous for their captaine and his honour and esteemed good souldiers so they who are zealous for their father and master and his credit and are reckoned good sonnes or seruants but if they bee zealous for God and his glorie or seruice they shall be reuiled and derided yea Papists if they be deuout and zealous in their superstitious vanities are commended of many and yet Protestants if they bee zealous and forward in the way of truth and godlines they are scorned and mocked as Isaac was of Ismael euen of those who liue in the same kingdome citie Church and house The people condemne thir Minister as too zealous and on the contrarie the Minister the people as too forward so the master the father the husband condemne the seruant the child and the wife and these againe the other How may wee thinke then that they are zealous themselues verily if they were they would not condemne zeale in others nay they could not For though a man in his hypocrisie may condemne that euill in another which he allowes in himselfe yet can hee not condemne the good hee is indued withall for good cannot but reloyce and delite in her like Therfore to prooue these voide of zeale we neede no further proofe or euidence then their condemning of zeale in others When then we haue so many condemners of zeale wee must needs haue many voide of zeale Few we haue who can say as Iehu when he met with Iehonadab saying vnto him when he took him vp into his chariot 2. King 10.15.16 Is thy heart vpright as mine is towards thine then giue me thy hand and come and see the zeale that I haue for the Lord of hosts Few I say that can take others into their houses chambers and companie and shew them how zealous they are for God and his glorie in reading and conferring of the scripture in prayer and other practise of pietie nay they can rather shew them how zealous and feruent they are for their pleasure and profit for themselues and their owne states But the zeale for the Lord of hosts they condemne in others and therfore cannot haue it in themselues and so cannot haue true repentance Vse 2. 2. By this may euery one trie whether they haue repentance or not euen whether they haue fire or no by this heate If they be not cold nor luke-warme but striue to bee hot and zealous in Gods seruice and in the way of piety respecting rather what God calleth for then fearing what men condemne Obiect But there may well be zeale without repentance neither is al zeale good for there is a bad as well as a good zeale how will zeale prooue it then Answ I answere it is true that as the sea water and the raine water agree in the matter yet they differ by diuers qualities and properties as sweet and salt thicke and thin light and heauie So a good zeale and bad are both affections but they differ in many seueral things And first as the Moralist speaketh of other affections that they are so farre good as they are guided by wisdome and kept within the bounds limited by it and on the contrarie they are euill when they passe those bounds So in this zeale it is so farre good as it is gouerned by true knowledge and faith and so far bad as it is depriued of this As the Apostle Paul saith of the Iewes Rom. 10.2 I beare them witnes that they haue the zeale of God but not according to knowledge that is their zeale was not ruled by reason nor grounded vpon the word of God but according to their owne fancie teaching vs thereby what is good and what is bad zeale Zeale is then euill and bad when it will not be nor is ruled by true knowledge that is not subiect to the word but by custome tradition our own affections and wils and of this may be said as before Rom. 10.2 that such haue zeale but not according to knowledge and they may be prayed for as Christ prayed for the Iewes Luke 23.34 Father forgiue them for they know not what they doe And this zeale argueth no repentance but that which is according to knowledge submitted to the word of God is good and wil prooue a man to haue repentance Againe zeale consisteth of two affections loue and sorrow loue for the glorie of God and his seruice sorrow when it is not performed May wee compare spirituall things with earthly things wheresoeuer there is this loue it is speedie for the compassing of that it desireth Therefore wee reade when Shechim loued Dinah Iacobs daughter Genes 34.19 he was speedie in compassing that by which he might obtaine her though the thing was very sore and grieuous which he was to doe so where there is this affection in the heart of man it maketh a man forward and speedie to procure the glorie of God and to accomplish his seruice Secondly loue hath another propertie wheresoeuer it is notwithstanding all difficulties discouragements or dangers yet will that man goe forward for the procuring of that hee loueth and dreadeth not for any feare or discouragement so he may obtaine the thing hee affecteth So it is said of Iacob he serued seuen yeeres for Rachel and being deceiued by her father in giuing vnto him Leah in stead of Rachel hee was content to serue seuen yeeres more Gen. 29 20. and yet those yeeres seemed vnto him but a few daies hauing borne the cold of the winter the heate of the summer the chilling of the Moone and the burning of the Sunne the dangers both by night and day and all this was because he loued her So if there be this loue of God in men it will neuer shrinke for all difficulties that may be he that hath it will not faint nor be hindred with
he is iust They think so much of the promises of the Gospell that they forget the curses of the Law and gather poison out of the sweeâ—e flowers of Gods promises which makes them neuer feare any danger though they remaine still without returning and so they adde drunkennes to thirst Reason 2. 2 Because they louing their sinnes for the pleasure profit or preferment or such things as they bring in doe willingly lay hold of any thing that may harten them still in them and will not see that which should draw them from them Reason 3. 3. Because repentance is so hard a thing and vnpleasant and therefore men can be willing to auoid the labour and paines of it so long as they haue any hope to auoid the danger of their sins and haue any hope of inioying life and space to returne and repent Now for the vses of this point they are these Vse 1. 1. This teacheth that this age is ful of impenitencie their wordes and works declare it manifestly and how should it be otherwise for if they had no other let yet this that they are full of presumption of the mercie and goodnesse of God is impedimentenough They haue not any true faith in the promises and mercies of God for if they had they would not so abuse them but would rather returne to him and seeke the pardon of that is past and to please him in future time But only they haue a meere presumption of it which appeareth as by their speeches as afore so by alleaging other examples of it telling vs Gods mercie is aboue all his workes which things are set downe in the Scripture for the comfort of the weake and not to incourage the wicked written for the penitent and not for the obstinate Therefore for them to take hold of them is presumption when they were neuer intended to them being childrens bread and not for dogges to deuoure But another thing manifesting their presumption is their impatience vnder the rod of the Law and the reproofes of the Word arguing they are like those whose palats are vsed to sweet meats so long that they can endure nothing that is sharpe like those who as Augustine saith August in Psalm 48. hauing eaten sowre grapes haue their teeth set on edge that they cannot eate or delight in bread so they being giuen to sinne cannot endure the word specially as it is thus against them of whom there is a great deale lesse hope than of any other that is raging in despaire Vse 2. 2. This may admonish all men to take notice that this is a maine let and hinderance from this dutie and then to labour to ouercome it which one shall best do if he wil conceiue of God aright namely that he is as just as mercifull and that if the gratious promises shew the one then the seuere and grieuous threatning of the Law manifest the other And why should not one eye be vpon this as well as another vpon that they should consider that place of Nahum Nahum 1.3 That the Lord is slow to anger but hee is great in power and will not surely cleere the wicked Bernard saith Deus duos pedes habet misericordiam iustitiam neutrum solum apprehendere debemus Bern. serm 56. inter paruos God hath two feet mercy and iustice we must not take hold of either of them alone for iustice without mercie will not make men so feare as mercy without iustice doth make men continue and perseuere in a corrupt life Therefore he that would be saued and truly repent he must kisse both these feete the one will make him come with boldnes the other wil make him hasten with feare and keep him from presuming Others speake of God as hauing two armes mercie and iustice one as long as the other vnlesse we make him a monster and vnperfect And if he thus conceiue of God aright hee may preserue himselfe from this Againe it is good for him to consider those promises hee auowes whether hee hath any part in them or no and let him know that while he remaineth impenitent hee hath no part in them at all and so preyes vpon another mans right For those were made to the repentant and not to the impenitent as the places do expound themselues as it is in that of Ezechiel thus set downe Ezek. 33.11 As I line faith the Lord I desire not the death of the wicked but that the wicked turne from his waies and line turne you turne you from your euillwaies for why will yee die ô ye house of Israel The latter part sheweth he speaketh not of al sinners but of those who turne vnto him from their wicked waies Also that of Matthew where Christ saith Matth. 9.13 I will haue mercie and not sacrifice for I am not come to call the righteous but sinners to repentance He she weth that whosoeuer are called to him that in him they may haue saluation are called also to repentance And againe our Sauiour Christ faith in the same Euangelist Matth. 11.28 Come vnto me all ye that are weary and laden and I will ease you Hee meaneth not all without exception but who find their sinne irkesome and grieuous vnto them and desire nothing more than to be freed from that intollerable burden So S. Paul to Timothie saith 1. Tim. 2.4 That God would haue none to bee saued but such as come to the knowledge of the truth such as beleeue the word and haue redemption by Christ and so turne to God Likewise Dauid in the 73. Psalm beginneth the Psalme with the admiration of Gods goodnesse to the godly where he saith Psalm 73.27 That God is good to Israel euen to the pure in heart And yet in the whole Psalme following he she weth nothing but the heauie iustice of GOD to the wicked euen when he giueth them most prosperitie and wealth concluding so of them in the 27. verse of the same Psal For loe saith he they that withdraw themselues from thee shall perish thou destroyest all them that goe a whoring from thee Therefore to the ignorant obstinate impenitent and secure sinners these belong not at all Againe admit it be as they say that God will be so mercifull to them and is so gratious how vngratefull and wicked a consequence is this to reason from his loue to rebellion that therefore men may bee gracelesse towards him because he is so gracious to them they neuer learne this in the schoole of the Scripture but the contrarie As in that of Paul to the Romans Rom. 2.4 Despisest thou the riches of his bountifulnes and patience and long sufferance not knowing that the bountifulnes of God leadeth thee to repentance Teaching men to looke for more iustice and not the continuance of mercie Nay nature itselfe if it haue any sparke of the image of God remaining teacheth otherwise If a man haue a father or but a