7.7 I knew not sinne but by the Law for I had not knowne last except the Law had said thou shalt not Iust Secondly Reason 2 hereby our consciences are pricked in respect of our sinnes as the Iowes were when they came vnto the Apostles said Men and brethren what shall we doe Thirdly Act. 3.37 because hereby impenitent sinners should haue no cloake Reason 3 whereby they might pretend ignorance or vpon presumption apply Gods mercies vnto themselues which doe not belong vnto them The vse of this Doctrine is both for reprehension Vse 1 and exhortation for reprehension vnto such as doe not preach the Law vnto such as cannot abide to heare the Law preached such do not imitate Iesus Christ aright who told his hearers That vnlesse they did repent they should all likewise perish Some againe cannot abide to heare the Law preached they are all for mercy the Gospell saluation and yet they liue contemners of mercie enemies of the Gospell dispisers of grace and saluation they defire to sinne securely to haue pillowes sowed vnder their arme pits they neglect their duty towards God by their A the sine prophannsse ingratitude idolatry blasphemy prophanation of the Sabbath and yet would heare of nothing but mercy they neglect their duty towards their neighbour by their disobedience and maliciousnesse vncleannesse thest falshood couetousnesse drunkennesse and yet would heare of nothing but mercy they would haue plaisters before they bee wounded physicke before they be sicke cordials before they haue corrasiues which is absurd For exhortation Vse 2 that Preachers lift vp their voyce like a trumpet and to tell the people of their finnes threatning Gods judgements against them for the same vnlesse they do repent Vnto people to endure patiently the threatnings of Gods word to be so much the more willing to heare them because they will awake you vp from your sinnes and call your conscience that ye may abandon them yea when ye come to the hearing of Gods word make this reckoning to bee rebuked perswading your selues the lesse ye are soothed the more profitable shall it be for you For the second the Gospell must be conioyned vnto the Law 2 Sam. 12.13 Iohn although he doth denounce iudgement yet if they would bring forth good fruit he doth also offer them mercy Isai 1.19 Luk. 13.5 thus did Nathan vnto Dauid Isaias vnto the Iewes and Christ vnto his Hearers The Reasons hereof are these first because the preaching of the Law doth properly belong to such as are impenitent and not conuerted vnto such as continue in their sinne vnto hypocrites and secure Christians according to that of the Apostle The Law is not giuen vnto a righteous man 1 Tim. 1.9 Isai 61.1 but vnto the lawlesse and disobedient whereas the Gospell doth belong vnto the penitent to such as are poore in spirit and contrite in heart Secondly because as wicked men are more terrified from sinne by Comminations from the Law so the godly by Gods mercies proclaimed in the Gospell Thirdly Gal. 3.2 because the Law onely teacheth vs what we should be the Gospell how we may be such Fourthly because the Law without the Gospell is ineffectuall By the workes of the Law shall no flesh be instified Rom. 3.20 2 Cor. 3.6 Ibid. 9. the letter killeth but the spirit giueth life The Law is the Ministration of condemnation the Gospell the ministration of righteousnesse couering our sinnes healing our diseases offering free remission of sinnes by Iesus Christ vnto all which as beleeue in him This serueth both for Exhortation and Reproofe Exhortation to vs to distinguish betwixt the Law and the Gospell betwixt the threatnings against impenitent sinners and the promises vnto the penitent that they preach the Law vnto such as haue most neede and the Gospell vnto such as haue most need of it as also because they cannot exactly distinguish of their hearers therefore let both be conioyned together that neither the penitent despaire by the preaching of the Law nor the impenitent presume by preaching of the Gospell vnto the people to prepare themselues either for threatnings or comforts according vnto their present estate threatnings if they are impenitent comfort if they are cast downe through the consideration of their sinnes as also to be carefull in the application of Gods word that they doe not apply the Gospell vnto themselues continuing in sinne neither the Law if they truely repent them of the same This should teach vs when either preaching nothing but iudgement or nothing but mercy by the former terrifying Gods children by the latter imboldning the wicked this reproueth the people which either looke still for mercy or still for iudgement and which either out of a conceit of the sincerity of their owne hearts apply mercies vnto themselues and iudgement belongeth vnto them or out of a needlesse or wrong suspicion of their owne hypocrisie apply Gods iudgements vnto themselues when as mercies are propounded vnto them and they are the children of God Thus of Method Touching the End why Saint Iohn doth thus threaten them It was that they might take notice of their present and miserable estate and whilest they had time might repent and so escape the danger Hence this obseruation doth arise That before God doth inflict any iudgement he giueth aduertisement and warning thereof that it may be preuented thus he did vnto the first World vnto the sinfull Cities vnto the Niniuites thus did our Sauiour vnto Ierusalem he gaue warning of that lamentable destruction yea before it came to passe diuers signes did appeare aduertisements for desolation as Iosephus doth relate and did not God giue vs sufficient warning and aduertisement of those iudgements which of late haue fallen vpon this Land thus doth Iohn at this time to the Phaâ—isees And Iohn doth this first that those his aduertisements and warnings might moue vs to repentance this effect they wrought both in wicked Ahab and likewise in the Niniuites the hunter doth not disquiet his prey but rather waits till it rest that he may thrust it through but God doth rouse vs vp least we be thrust through Secondly that the wicked may be the more inexcusable yea forced to approue of Gods iudgements when they fall vpon them This serueth for Instruction Exhortation and Reprehension Instruction to shew vs the truth of that excellent comfort that God doth not delight in the death of a sinner if he were desirous to destroy he needeth not to giue vs warning but because he is vnwilling we should perish he doth giue vs admonition of our danger that we may repent Exhortation seeing it hath pleased God to giue vs warning O let vs in time take warning let vs humble our selues vnder the mightie hand of God Ioel 2.14 let vs rent our hearts and not our garments and returne vnto the Lord wee shall finde him mercifull and gracious slow to anger and of great kindenesse Reprehension Iet 29.29
vnto themselues againe whereby two things are intimated First that such as sinne against God in so doing depart from him Secondly that such as doe truely repent them of their sinnes they doe turne from their wickednesse and euill wayes So that true Repentance is a turning from sinne and wickednesse yea onely such as truely repent are in their right mindes all others are out of their wits mad and franticke For the vnderstanding of this Point these foure things are to be considered First the nature of it Secondly the reasons to moue vs vnto it Thirdly the meanes whereby to attaine it Fourthly the signes whereby it may be discerned The nature of it may be the better conceiued The nature of our turning by comparing it to the conuersion of earthly bodies in the Scriptures as the Sunne is turned into darknesse so men shining in this world must be ashamed and confounded because of their sinnes as the Moone sometimes encreaseth at other times decreaseth alwayes changing so must a sinner be alwayes decreasing in sinne increasing in grace as a rocke is turned into water so must our hard hearts into plenty of teares as a stone is turned into copper and giueth a sound so when we are touched by the spirit of God then must the voyce of our confession sound as the Sea is dried vp so must our bitternesse of sinne be turned into the drouth of repentance as the sparkles of fire ascend when the body being mixed with earth cannot so although our bodies as yet cannot ascend yet we send our sparkles and teares vnto the Lord as fire doth mollifie the hardest Iron so must our hard hearts by Gods spirit This fire is kept vnder the ashes of humility and the remembrance of the day of death whose feare doth conserue the fire of Gods grace in the heart of a penitent sinner Briefly this conuersion is a turning from sinne yea from euery sinne Heb 12.1 Let vs lay aside enery weight and sinne saith the Apostle which doth so easily beset vs. Let eueâ—y one turne from his euill way Ionah 3.8 and from the wickednesse that is in their hands It is a ready and speedy turning for by delay we endanger our owne saluation The Reasons which may moue vs to turne are these 1. The Reasons why we should turne The Necessity 2 The Equity 3. The Vtility The Necessity if either we consider God our selues our euill wayes or the reward due vnto them God who is displeased with vs whilst we goe from him which doth earnestly exhort vs and absolutely command vs to returne vnto him our selues poore silly wretched creatures which may easily be deceiued led headlong vnto destruction our euill waies euill in themselues abhominable in Gods sight hatefull vnto good men leading vnto euerlasting condemnation the reward due vnto them death and euerlasting torments in the fire of hell The Equity whether it is more equall that we should obey God or the diuell the motions of Gods spirit or our owne corrupted natures hath God beene so kinde and gracious vnto vs it is most iust and equall that we also should become obedient vnto him The Vtility as those which runne on in wickednesse are in the way of destruction and in danger of destruction so also such as doe returne and forsake their former wayes shall certainly be saued The meanes whereby we may attaine vnto this conuersion and it may be effected in vs are these First The meanes whereby we may be moued to turne we must haue the knowledge of the Law of God in our vnderstanding Secondly we must know what our sinnes and transgressions are which we doe commit against the Law Thirdly we must know the guilt of sinne cleauing vnto the action it selfe Fourthly we must know the iudgements and wrath of God which doe sease vpon such as breake this Law Those points being throughly marked in the next place the sinner is to apply the same vnto the conscience after this manner which may be called the practicall Syllogisme of the conscience Euery one which breaketh the Law of God is guiltie of eternall death saith the minde But I am a breaker of the Law of God saith the Conscience as an accuser Therefore I am guiltie of eternall death saith the Conscience as an vpright and iust Iudge condemning The meditation hereof turneth the minde from sinne to godlinesse The signes by which our conuersion may be discerned are these The signes by which our conuersion may be discerned though thy flesh be not altogether subdued though thou doest not alwayes mourne and shed teares for thy sinnes committed though thou canst not wholly forsake sinne yet if thou doest earnestly desire vnfained Repentance if thou doest by all meanes abandon and forsake sinne if thou doest endeauour to serue God thine endeauour is accepted of God Doest thou finde the power of sinne weakned within thee doe thy relapses in sinne beget in thee feare and humiliation doest thou continue in prayer that the spirit be not ouercome assure thy selfe that sense and feeling within thee is an euident token that thou art not subdued by sinne but in the end shall become victorious ouer the same for our Repentance is not onely to put out sinne but to assure vs of the life of grace and that Gods power is made perfect in our weaknesse so that we may euen be comforted in our fallings and moued to labour for perfection that we may liue the life of grace whereby we dye daily and may ouercome Sathan and haue peace both with God and man for being Iustified by Faith Rom. 5.1 wee haue peace with God through our Lord Iesus Christ The Vses of this point are these For Reprehension vnto all such as bragge and boast of their Repentance Vse 1 and yet haue no change or alteration wrought within them they haue not yet returned from their euill way nay rather goe further on in wickednesse and with more eagernesse then formerly For Exhortation vnto euery one of vs to turne to be conuerted Vse 2 many meanes are vsed for thy conuersion many motiues may incite thee to endeauour for it great benefits shall besall vnto such as haue it O then turne testifie thy conuersion by thy Repentance thy Repentance by thy returning Thus of the 1. Point For the 2. The Persons which are exhorted to turne 2. Point Yee are all and euery one of vs Turne yee This dutie is required both of rich and poore of Pastors and people of superiors inferiors of euery one of vs all of vs must turne and no wonder because all are out of the way there is none righteous Rom. 3.10 we were all conceiued and borne in sin and therefore haue neede to returne This serueth for Exhortation vnto euery one of vs Vse to consider our miserable estate by nature that so we may returne if our eyes were opened we might plainly see how farre we are out of the way whereas now
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.
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
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
So then this weeping and mourning required in my text by the Prophet requisite to be in vs at this time doth purifie strengthen and purge the heart of man to the performing of good workes in arising from the works of darknes to a marueilous light Thus hauing shewed you the necessitie and excellency of those teares of this weeping and mourning these things are also to be considered 1. The diuers kinds of teares and what teares are required of vs. 2. The reasons which may induce vs to weeping mourning and shedding of teares For the first there are two kinds of teares 1. The kinds of teares Wicked teares 2. Godly teares Wicked tears are false and counterfeit diuellish and hellish 1. I say the wickeds tears are false hypocriticall Ier. 41.6 Such as Ioabs when he killed Amasa Ismaels when he killed the people that came to Gedaliah Ahabs whē he was reproued by the Prophet for Naboths death Iudas his after he betraied Chrrist These are Crocadile teares which weepeth when she hath killed a man and by and by will doe the like These are theeuish and whorish teares who weepe before the Iudge but being at liberty walke in their former course 2. The wickeds teares are diuellish and infernall euen such as of the damned in hell where there shal be weeping and gnashing of teeth which teares and mournings saith Saint Gregory are more to bee feared then expressed Godly teares are of foure sorts 1. 4. Kinds of godly teares Such as proceed from Gods children to cleere and declare their innocency as were the teares of Ioseph Susanna and the holy Martyrs of God in the time of persecution whose teares are put in the bottle of God 2. Such as proceed from a strong and liuely saith in the time of affliction whereby euen Gods children are comforted and refreshed of which Dauid saith Psal 42.3 My teares haue beene my meate day and night while they haue said where is my God Therefore saith Saint Augustine the Saints shed teares to see God dishonoured griefe troubleth the soule mourning doth enlarge it enlargement giueth it case For in griefe wee sigh sob and mourne lest the heart should burst with griefe and in another place he saith that nothing was pleasnt vnto him but mourning and teares 3. The teares of brotherly loue and compassion the teares which Christ weeped ouer Lazarus were loue-teares whereunto euen the beasts doe inuite vs as the horses and dogges of Iulius Caesar did compassionate and lament their dead master Beda 4. The teares of true Repentance such as were in Peter whose offence was washed away by his teares running downe when his shame was too great to bee knowne which ought to bee in euery one of vs the tongue may dissemble but those lay open the inward affections of the heart Those are especially required in this place Thus then What kind of teares are commendable all sorts of teares are not commendable and acceptable t◠but 1. such as are shed when we heare that God is dishonored 2. When the word of God is oppressed and the liberty thereof 3. When the Church and seruants of God are persecured Gods word is contemned the righteous are taken away from the earth the people are destroyed in their finnes such should our be at this time For the second Reasons to mooue vs to weepe and diuers reasons may prouoke vs to the performance of this duty 1. The remembrance of our grieuous sinnes and transgressions both originall and actuall 2. The feare of Gods anger and iudgements to be powred out vpon vs by reason of our sinnes 3. The misery of this present life in the company of sinners amongst whom we liue 4. The consideration of the ioyes of heauen which through sinne we haue lost and cannot otherwise be obtained but by true weeping and mourning 5. Weeping which declareth a sorrow for sin and mourning wherby is signified a deepe and feeling sorrow are tokens of true repentance Send foorth the mourning women and let them make hast and take vp a lamentation for vs That our eyes may runne downe with teares and our eye-lids gush out with water Ier. 9.17.18 Ierusalem wept sore in the night and her teares run downe her cheekes 6. They wash vs from sinne comfort the cold conscience and mollifie the hardnes of heart and therefore teares in the holy tongue are taken for wine and oile for as wine doth gladen the heart and oyle maketh the face to shine so tears comfort and make the conscience ioyfull 7. The loue which we owe vnto our country Israel could not be glad in Babel and although we are not in captiuity as they were praised be God what cause haue we not to mourne Psal 137.4 seeing our foules are by sinne vanished from God and our bodies and hearts diuided asunder whereat euen our enemies reioyce is not Gods hand both outwardly vpon our bodies and inwardly heauy vpon our soules euen hardnesse of heart which of all others is most fearfull yea of all things mans heart is most hard vngentle and intractable Hereby both our selues are deceiued and others we deceiue our selues in the iudgement of things vsing blinde and false spectacles mistaking Gods will esteeming euill good and good euill excusing our selues by the example of others trauailing with false guides custome example multitude ciuill honesty lawes of men c. and so an errour in iudgement breedeth deceit in practise we deceiue others in leading them by our example from the wayes of holinesse into the wayes of vnrighteousnesse and haue not we cause to weepe for this 8. They are commanded by God himselfe they haue beene vsed by our Sauiour Christ and his Apostles Iohn 11.35 and holy men and women in former times to refresh their troubled soules yea the very stones prouoke vs to this dutie which before change of weather drop teares The Vses hereof are threefold For Exhortation Vse 1 seeing mourning and weeping are the companions of true Repentance oh let vs all mourne weep say of our sins as Bernard saith Ber. de spec penit O wretched and vnhappy generation whose father is hard carefulnesse whose mother is shamefull filthinesse whose sister is base vncleannesse whose nurse is falshood whose reward is euerlasting bitternesse O sinfull generation borne in care swadled in shame attended by vice nourished with folly wedded to sinne hath issue eternall misery Let vs lament the abundance of our finne lest we lament for the losse of Sion either we must weepe here or weepe in hell Let vs weepe with Mary Magdalen if we would be comforted with her It is not enough to weepe with the eyes vnlesse also we weepe with our hearts otherwise we are but time-weepers Oh let the eyes of our vnderstanding and memory call to minde those sinnes which we haue done and mourne for them and let the eyes of our bodies shed teares abundantly send them downe the cheekes as through
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