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
we thinke our selues in the same Doe not exempt thy selfe from the performance of this dutie either by thy greatnesse riches knowledge sanctity c. for assuredly as euery one of vs are exhorted here to turn so euery one of vs haue need to performe the same Thus of the 2. Point For the 3. To whom we must turne 3. Point To me and that is vnto the Lord Turne euen vnto me saith the Lord as if he would say You haueby your sins gone from me returne now againe by Repentance vnto me I am that Summum bonum which yee should seeke I am the fountaine and author of all goodnesse from me you haue life and being and euery thing which is good It is I which haue chastened you which haue wounded you for your going from me it is I which will heale you again if ye return vnto me This is confirmed by the Prophet Ieremie Lam. 3.40 Let vs search end try our wayes and turne againe vnto the Lord. The Vses of this point are twofold For Reprehension vnto such as turne not vnto God Vse 1 but either vnto the creatures Saints and Aâ—gels or vnto the inuentions of men stocks and stones or vnto their owne merits For Exhortation to turne vnto the Lord Vse 2 wee haue gone astray from him let vs now turne vnto him we haue by our backsliding displeased him let vs endeauour by our returning to please him let vs imitate the Prodigall Luk. 15.20 who hauing gone from his father returned vnto him Thus of the 3. Point For the fourth 4. Point With all your heart How we must turne euen with all our heart the word euen in the originall signifieth not onely vntill but also greatly and very swiftly as it may be taken 2 King 9.20 The word heart in the originall signifieth also the minde and the vnderstanding whence the meaning appeareth to be this that God doth require of vs Doct. readily swiftly with all our heart minde and vnderstanding to returne vnto him They shall returne vnto me with their whole heart Ier. 24.7 the want of this the Lord bewailed in his owne people This people draw neere mee with their mouth and with the lips doe honour me but haue remoued their heart farre from me Isa 29.13 The Reasons hereof are these Reas 1 1. Because Faith cannot be obtained without the conuersion of the heart and without faith it is impossible to please God Heb. 11.6 such as doe not liue well cannot beleeue well Reas 2 2. Because there can be no true Repentance vnlesse the whole heart be changed so soone as we are regenerate our hearts becommeth one Hence it is that of all sinners fewest hypocrites are saued and of all persons they are most hatefull yea and hell it selfe is named the Lake burning with fire and brimstone prepared for them because they haue a double heart Reason 3 or as we say an hollow heart 3. Because as the heart is the first beginning of moystnesse so the heart of the Saints must be full of deuotion and not like the heart of the wicked which is full of rottennesse as the heart is first framed in nature so it must be first resormed by grace as the heart is hollow within for the conseruation of heate so must our vnderstanding conserue spirituall graces as from the heart the other members receiue their life which failing they also faile so from the inward holinesse of the heart we goe on in an holy life and conuersation Reason 4 4. Because the Lord will accept no sernice which is not done with the heart Prou. 23.25 hee craueth the heart hee principally delighteth in the heart he requireth euery part of his seruice to be performed with our whole heart We must seeke him serue him obey him Deut. 4.29 loue him know him feare him c. and here returne vnto him with our whole heart Reas 5 5. Because the heart is subiect to many outward diseases being distempered so also inwardly it is most subiect vnto sinne yea the Diuell doth more labour to defile it and to cast it asleepe by tempting vs to neglect the means of knomledge to run on in our vngodly courses to become carelesse in time of prosperitie to presume vpon Gods mercies hence it is that Salomon saith Pro. 4.23 aboue all things keepe thine heart for as a full vessell cannot receiue any other liquor so no more can the heart be fit to receiue grace till sin be out Vinum semper est in motu donec separetur purum ab impuro as wine is euer in motion till that which is pure be separated from that which is impure so those whose hearts are turned are still in feare till they be separated from the contagion of sinne For the illustration of this point these things are to be considered 1. By what meanes the heart may be turned 2 How the heart may be tryed 3. How the heart may be established in Gods seruice 4. How the heart may entertaine the motions of Gods Spirit 5. How we may discerne the security and drousines of our hearts 6. How our hearts may be roused vp from their security 7. How we may know the greatest and chiefest sinne of our heart Of these briefly For the 1. The meanes whereby the heart is turned The meanes whereby our hearts may be turned are these 1. The consideration of our miserable estate by nature 2. The meditation of our present estate by grace 3. An acknowledgement and confession of our great corruptions 4. A reformation of the causes of our backwardnes 5. An examination of our selfe by the glasse of the law and of conscience alwayes iudging our selfe and renewing our spirit by repentance 6. Contrition a breaking of our hard hearts with the hammer of Gods word For the second the heart must be examined and tryed How the heart may be tryed 1. Not by it selfe but by the law of God 2. Not by the world or by opinion but by the spirit 3. Not by the law of men but by the rule of faith 4. Not by the outward condition but by our inward experience 5. Not by the examples of the most but of the best 6. After a true and holy manner and that daily in particular concerning both good and euill and the strength of both 7. We must haue a right end in our resolution not vaine-glory nor selfe-loue neither for loue of the world for feare of death but to be prepared for it not to preferre our selfe before others or to bee angry at the good of others but that we may still hunger and thirst more and more after grace For the third How the heart may be established in Gods seruice our heart may be setled and established in the seruice of God 1. By resigning it into the hands of God which we performe by yeelding the heart to be daily tryed of God 2. Doing all things as in the presence of
profitable if thou do the Law but if thou bee a transgressor of the Law thy circumcision is made vncircumcision What shall it auaile thee to discend of good parents Quid prodest tibi pium saluatoris nomen lectitare in libris nec habers pietatem in mortbus Rer. sup cant ser 1. if thou dost not imitate them in holinesse and sanctification yea this shall tend more to thy condemnation then to thy saluation or consolation example we haue of this in Hophni and Phinias the two sonnes of Ely who was the Priest of the most high God that for their wickednesse were slaine in battell and their posteritie was rooted out for euer before the Lord. Dauid was a man after Gods owne heart 1 Sam. 4.17 yet hereby neither was Absolon preserued from hanging Amnon or Adonijah from being killed neither was it sufficient for Iudas that he was a Disciple of Christ because he did not imitate the righteousnesse of Christ The Israelites did eate Manna from heauen the food of Angels and yet died because of contempt Quid profuit Cam quòd filius fust Noa aut quid mocuit Abraham quòd patrem habuie Thare luteoruÌ„ deorum cultorem Not to multiply examples as the Idolatry of Terah did not hinder Abraham his sonne from worshipping the true God so it did not profit Cham that his father Noah was a holy and just man Greater cause haue parents to boast of their religious children then children of their religious parents The Reasons of this Doctrine are these First Reason 1 in respect that if true happinesse did proceed from any externall priuiledge or prerogatiue then Christ Iesus were not the onely or true ground of mans saluation we might be happy without him but there is no happinesse without Christ Hab. 2.4 by him we are reconciled vnto God therefore no externall prerogatiue doth auaile at all the iust man shall liue by his faith in him Secondly Reason 2 in respect of the Couenant betwixt God and Abraham which was Gen. 17.9 that God should be the God of Abraham and his posteritie also whereunto there was a condition annexed Ezck. 3.20 that Abraham and his seed after him in their generations for euer should keepe the couenant of God wherein if they did faile in making defection from God then the Lord was not bound to performe his part of the Couenant to wards them now they hauing broken their part of the Couenant in making defection from God therefore this exteruall priuiledge in being the seed of Abraham doth not free them from Gods judgements when the righteous man falleth from his righteousnesse and committeth iniquitie he shall dye in sinne and his righteous deeds which he hath done shall not be remembred Thirdly Reason 3 because if there should bee any true happinesse to the wicked for claiming affinity to the Saints then there should be a liberty to sinne hauing this as a pretext of their sinne yea it should be more offensiue to the Saints whereby there should bee as a doore opened whereby others might sinne The vses of this doctrine are diuerse Si mandata domini custodires scriberis cum electis si autem praterea juis mandaâ— iâ— dominâ—â—s aliquid boni adieceris honori hoc eris apnd deum quà m futurus eras Eus b. lib. S. hist eccles text lib. de pudictrier impro Gal. and first it reproueth the Papist who affirme that by their workes de congruo condigno that it is by the good workes of others men may be saued The originall of this error was inuented by one Hermes to whom as they alledge an Angell did appeare praising him for his good workes who said if thou keepest the Commandements of God thou shak be written with the elect but if thou do more good workes then the Lord hath commanded that thou shalt be more honorable before God then thou was to be This testimony is worthy of small credit seeing euer his whole workes are repudiated by those of greatest Antiquity amongst the learned Ensebius and Tertullian S. Hierome This is a most fearefull consenage of Gods as if men could do more then they are bound to doe Beza in cap. 2. ad Colos v. 22. this is not the way to appeare righteous before the Lord The Patriarches did obserue the Ceremoniall Law yet hereby they could not be iustified For by the workes of the Law Rom. 3.24 shall no flesh be iustified before God we are iustified steely by his grace through the Redemption that is in Christ lesus when euen such as are most holy haue done all what they can Luke 17.10 they may say they are but vnprofit able seruants if those who haue had the greatest measure of sanctification were not of sufficiencie to deliuer themselues from the power of death how much lesse are we able which pull iniquitie with the cords of vanity and draw sinne vnto vs as with cart roapes this extent goeth further In that the Spirit saith There is none that sinneth not and doth good no not one If then the Papist did but awake and see a sight of his owne sinnes hee would go out of himselfe and from all earthly helpe cloath himselfe with the righteousnesse of Christ Discute bona merita tua videbis quia dona sunt mea August de 6. Apost ser 2. yea euen many of them being summoned by death the Law accusing them their conscience tormenting the iudge condemning them reason conuincing them and Sathan ready to execute the sentence of indgement vpon them are forced to foregoe their errors and consent to the truth of this Doctrine that there is no saluation but in the blood of Christ crucified if they would take notice of good workes they may finde that they are the proper gist of God not inherent in them or an acquired habit by them but onely by imputation of Christs righteousnesse The second vse of this Doctrine is to distinguish betwixt the godly and the wicked the godly are neuer at rest Vse 2 neither haue peace of conscience for any externall benefit bestowed vpon them vntill they haue an inward sence and feeling of Gods mercy in their hearts whereby they are powerfully through the Spirit of regeneration to performe the workes of sanctification and to make Gods benefits to kens of their loue by obedience to his will the wicked by contrary presume vpon outward blessings and externall prerogatiues resting vpon them without any further endeauour for-holinesse in life and conuersation The third vse of this Doctrine is for exhortation Vse 3 doe not account your selues happy for any earthly benefit vnlesse it be sanctified neither labour for any but so farre as they haue relation to Christ Wealthy Iob became quickly poore the honour of Herod consumed with vermiue Sampson lost his strength Diues with his riches perished Reioyce not euen in the Gospell it selfe without profit thereby for if thou doest abuse it Rom. 11.21
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