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
heart wherein iustly they should be giuen vp if they continued fruitlesse Thirdly that externall separation from God his Angels Saints and all happinesse at the generall fearefull and terrible day of Iudgement Hence three things may be gathered First that the Preaching of Gods word is the cause of separation and diuision amongst men a thing wonderfull and yet most true it separateth betwixt the gold and the grosse betwixt the Sheepe and the Goates betwixt the Wheat and the Chaffe it maketh the father against the sonne and the son against the father Mat. 10.34 and thinke not saith our Sauiour that I come to send peace on earth I come not to send peace but a sword Paul was a persecuter he was in great credit and estimation but when he became a Preacher he was persecuted from place to place the word bringeth to light and discouereth some to be hypocrites which both had deceiued themselues and others what diuision and separation did this make in the primitiue Church in this Land in the dayes of Queene Mary in France at this day take one example for all the Apostle Paul hauing preached vnto the Iewes at Rome some were perswaded with the things which were spoken some beleeued not Acts 24.24 I might instance diuers other examples touching this operation of the Word in making diuision betwixt neighbours brothers parents and children husband and wife yea betwixt a man and himselfe So that the Word preached as it doth confirme Gods children it he weth downe hypocrites and discouereth what they are The Causes hereof are not in the Preaching of the Word for the Sunne is all one that shineth vpon pleasant Gardens and vpon stinking Dunghils the fire all one which hardneth the Clay and softneth the Waxe the Word all one that is preached to the godly and vngodly but in respect of the difference which is betwixt the hearers The godly heare it and bring forth good fruit the wicked heare it and remaine fruitlesse so it heweth them downe The wicked not perceiuing the benefit which may bereaped by the word but hating it pleasing their sinfull desires and so coutemning it remaine ignorant of the vse of it and so are iustly cut downe Whence I inferre first that notwithstanding of this hewing downe of this separation and diuision which the Gospell worketh yet it is most needfull to be preached for it is better that hypocrites be discouered and hewne downe then remaine in close they should both depriue themselues and others yea and there be a separation betwixt such as are by the most strict bonds of nature coupled together that some of them might be saued then that continuing in worldly friendship all should perish Secondly that not the Gospell or Ministery of Gods word is the cause of our hewing do we but our contempt thereof disobeying the same which I speake for this end because many blame the Gospell for all these hurts which befall them as Master Latimer noteth in one of his Sermons Vpon a time saith he the people of Sandwicke met together to consult about the season why their towne was more ouer blowne with Sand in few yeares then it was of a long time before an old man answered that he did remember that there was no steeple nye but since there were the same might come vpon that occasion whereby he ment that preaching of Gods word might be the cause as assuredly many wrongfully imagine touching other things The Vses of this point are three fold For consolation vnto the children of God howsoeuer that by the preaching of the word hypocrites shall be hewne downe yet they shall be safe The Gospell is the power of God vnto saluation to all them that beleeue it is to them the sauour of life vnto life If we belong vnto God the word of God shall be profitable vnto vs if we receiue it with meeknesse it is able to saue our soules Gods children by the word bring forth good fruit some thirty sixty and a hundred fold Gods word doth worke in them sorrow for finne humiliation an auoiding of the occasions of sinne a labour to performe the workes of pietie and godlinesse and may we not much reioyce when we performe those things For Instruction the cleare shining of the Gospell doth gall and torment wicked men which is a signe they did neuer feele the power of Gods spirit within them working for their conuersion Of those men there are two sorts the one more publike the other more priuate Some publikely fight against God with a stretched out Arme and a stiffe necke as Pharaoh Who is the Lord saith hee that I should know him Others goe more subtilly to worke are more politicke then the former They are fauourites of the Gospell whilst there is prosperity and peace The Galathians esteemed of Paul as an Angell of light the towne of Millan was so affected to Ambrose that rather they would loose their liues then their Bishop Dauid had friends yet the case is altered the Galathians fall away Ambrose not so much respected Dauid by such as bare him fare formerly persecuted Moses was not at all times esteemed alike when Christ turned the water into Wine and fed the people by hundreds and thousands all was well then he was called Rabbi and Rabboni then they would make him a King c. but when hee said they are of their father the Diuell then away with him crucifie him Paul now called Mercurius by and by a murtherer these our dayes are full of such whilst there is peace then they feeme religious when trouble commeth they not onely reuolt but persecute such as are truely religious It is true that the children of God being asleepe left vnto themselues for a time may be offended at the word preached who therfore are by the preachers of Gods word to be roused from their securitie that they may perceiue their errour rouzed I say by the terrour threatned out of the Law of God if they haue a long time continued in the course of godlinesse or otherwise if they be but nouices in the schoole of Christ by a more milder course but they doe not so continue they repent they are sorry they are grieued for the same where as the wicked remaine still so yea daily grow worse and worse and therefore shall be hewne downe Secondly that such as remaine fruitlesse and will not be reformed shall be giuen ouer vnto the hardnesse of their owne heart and left vnto their owne deserued condemnation This is a terrible punishment a fearefull hewing downe which proceedeth from the contempt of Gods word when the wicked haue had the outward Ministerie of Gods word for a long time and God hath by it called them to repentance offering grace and saluation vnto them if they doe not embrace it but continue in their back wardnesse and rebellion then the Lord by hardnesse of heart hewing them downe he maketh their hearts fat so that hearing they doe not heare seeing they
otherwise the Lord may iustly in the day of his wrath make vs subiect vnto the crueltie and slauery of our enemies Thus of the 1. Reason The second Reason whereby our Prophet exhorteth the Iewes vnto Repentance The time Now also is taken from the time wherein he did exhort them laid downe in these words Now also wherein diuers things may be noted 1. That as at this time so also at other times the Lord hath exhorted them vnto Repentance as might be confirmed by the Prophesies of Ionah Amos Hosea Isaias Micah Nahum and Ieremiah all which did precede this our Prophet Ioel. Secondly that as yet there remained hope for them of obtaining pardon and preuenting those Iudgements threatned if they would truely returne vnto the Lord. Thirdly that God did not promise againe to call vpon them or any longer to spare them if they did not delay and put off their Repentance as formerly The Reason may be framed thus If God haue spared you so long and not vtterly destroyed you notwithstanding of your deserts and doth now also inuite you to Repentance not like to spare you any longer if you doe not now amend then you ought to returne vnto him but so it is that God hath yet spared now doth now also inuite you to Repentance and is not like any longer to beare with you therefore you ought now to Repent now to turne vnto the Lord. Hence this obseruation doth arise Doct. that The bounteousnesse patience and long suffering of God ought to moue vs vnto a present and speedy Repentance God hath beene bountifull vnto the Iewes in exhorting them so often in sending so many Prophets vnto them hee had long born with their frowardnesse and backwardnesse he had wearied himselfe by waiting vpon them yet againe he offereth vnto them mercy by the same to prouoke them vnto a speedy and present Repentance Rom. 2.4 This the Apostle Paul confirmeth Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee vnto Repentance 2 Cor. 6.2 And againe Behold now is the acceptable time Heb. 3.13.15 behold now is the day of saluation And againe Exhort one another daily while it is called to daie lest anie of you be hardned through the deceitfulnesse of sinne to day if ye will heare his voice harden not your hearts The Reasons hereof are these First because for this end the Lord doth forbeare vs spare vs call vpon vs euen that we may repent Ezek. 18.23 God is not bound thus to deale with vs but out of his exceeding great loue he doth spare vs not desiring the death of a sinner Secondly because if we doe not Repent and returne vnto the Lord then we shall be left inexcusable we shall be forced to confesse Gods iust iudgement in our confusion following vpon the contempt of his mercy offered vnto vs yea after our hardnesse and impenitent hearts Rom. 2.5 we treasure vp vnto our selues wrath against the daie of wrath and reuelation of the righteous iudgement of God The Vses hereof are threefold For Reprehension vnto all such as abuse the goodnesse Vse 1 patience and long-suffering of God delaying and putting off their repentance from time to time And doe not we thus how often hath the Lord called vpon vs how many hath he sent vnto vs how many Sermons of Repentance haue we heard and yet alas we doe not repent we still presume of mercy that God wil stil spare vs will stil be gracious vnto vs let vs not deceiue our selues for certainly God wil not be mocked of vs still For Exhortation vnto euery one of vs. 1. To be thankfull vnto God Vse 2 for his vnspeakable mercy towards vs in sparing vs so long in waiting vpon vs so long in giuing vs so large a time of Repentance he might haue confounded and destroyed vs long ere this time yet he doth now offer mercy he doth now also inuite you to Repentance 2. To embrace those gracious offers of mercy and saluation now presently offered vnto vs not putting off from time to time saying with Salomons sluggard Yet a little while Prov. 6.10 yet a little folding of the hands Why wouldest thou buy Repentance at such a deare rate the longer thou delayest the more hardly canst thou repent the more painfull shall thy Repentance be vnto thee For Consolation vnto such as are cast downe through the sense and consideration of their sinnes Vse 3 and of their continuance in the same There is a comfort for thee Now also the Lord doth inuite thee vnto Repentance doe thou Repent and thou shalt be saued Gods Iudgements shall be withdrawne from thee thou shalt not be destroyed thy Repentances cannot be too late if it be true Neither doe I speake this to encourage any to goe on in sinne and so by presuming vpon Gods mercies to continue in sinne for such are in a dangerous and lamentable estate but onely for the comfort of such as are in danger of desperation through their long continuance in sinne to them I propound the example of Manasses Marie Magdalen Zacheus Paul the Thiefe at the right hand that they should not despaire To the others I might instance thousands of examples of such as by delaying did perish that they should not presume Thus of the 2. Reason The third Reason whereby he exhorteth them vnto Repentance The Author Thus saith the Lord. is taken from the Person of him that speaketh or from the Author by whom and in whose name our Prophet was directed thus to speake vnto them layed downe in these words Thus saith the Lord. The Reason may be framed thus That which the Lord himselfe doth command you enioyne vnto you and require of you that you ought to doe but so it is the Lord doth by me exhort you all vnto Repentance to returne vnto him therefore you ought to Repent and returne vnto him Hence these three things may be obserued 1. That God by the preaching of his word doth reueale his will vnto vs. 2. That before the Lord inflict his Iudgements he doth giue warning and aduertisement thereof 3. That vnlesse it please God to worke Repentance in our hearts by his Word and Spirit we can neuer truely Repent For the first Doct. God doth by the Preaching of his Word reueale his will vnto vs both for our performance of that which is good Ier. 15.19 1 Cor. 3.9 2 Cor. 5.20 and abstinence from that which is euill Hence they are called Gods mouth Labourers with God The Embassadours of God By them he did for the most reueale his will in former ages by them he doth reueale his will in these our dayes as he sent his Prophets vnto the Iewes with Thus saith the Lord in their mouth so he doth now send Preachers to reueale his will vnto you The Vses hereof are threefold For Instruction Vse 1 if God by the Preaching of his Word doth
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
Repentance that as yet they had time wherein they might repent that God would accept of their repentance if it were in sinceritie that if they did bring forth good fruit they should not be hewen downe Iudgement that vnlesse they did bring forth good fruit they should be hewne downe and cast into the fire vnlesse they did repent and become new men they should be condemned and tormented with the Diuell and his Angels world without end Before I come to handle the words in particular diuers things are to be obserued in generall viz. 1. Concerning the Occasion 2. The Substance 3. The Method 4. The end of this Commination Touching the Occasion thus it was with many of the Pharises and of the Saduces although with others they went out to be partakers of Iohns Ministery yet because they accustomed themselues to and outward shew of Religion without sincerity presuming vpon the externall priuiledge which they had of being Abrahams seed Circumcised as the children of Abraham and therefore that God was bound vnto them and that being the seede of Abraham by generation of the flesh they were within the Couenant of Grace and should be saued Therefore Saint Iohn doth in the words of my Text endeauour to ouerthrow this their presumption exhorteth them vnto repentance whereby they might both perswade themselues and testifie the same vnto others that they were not bastards but true sonnes not the children of the Diuell but the children of Abraham 3. Things to be obserued by faith in Christ Iesus Hence three things may be obserued First Obser 1 that many may outwardly submit themselues vnto the Ministery of Gods Word in hearing the same which yet notwithstanding doe it not in sincerity Mar. 6.20 The Pharisees and the Saduces went out as others did submitted themselues outwardly to the Ministery of Gods Word preached by Iohn and yet in hypocrisie thus did Herod of whom it is recorded that he reuerenced Iohn and when he heard him he did many things and heard him gladly and yet in hypocrisie Act. 8.13 thus did Simon Magus of whom it is written that hee beleeued also and was Baptized and continued with Philip and wondred when hee saw the signes and great miracles which were done thus I feare many of vs doe we come but in hypocrisie we heare but in hypocrisie this commeth to passe either when we heare to be seene of men and respected by them or when we heare for nouelties sake or when we heare for feare of punishment sake or when we heare that we may carpe cauel at that which we heare or when we heare for any other respect then for the glory of God and our owne saluation And as in the hearing of Gods Word so likewise in the receiuing of the Sacrament in Prayer in giuing Almes in Fasting and they may be done in hypocrisie This may teach vs to be diligent and carefull that when either we heare Gods Word or performe any other part of his seruice we may doe it in sinceritie as true Nathaniels without guise Secondly Obser 2 that the Ministers of Gods word ought to take notice of their hearers of the vices whereunto they are giuen and accordingly to rebuke them for the same when Iohn saw many of the Pharises and Saduces and knew no doubt by the reuelation of Gods spirit that they were come in hypocrisie he rouseth them vp with this alarum Now also is the axe laid to the root of the tree thus did our Sauiour Christ at diuers times some come to him in hypocrisie some in sincerity accordingly he behaued himselfe towards either This will be profitable towards Preachers this will be profitable for hearers hereby Gods glory shall be aduanced the kingdome of the diuell and sinne destroyed shall it not be profitable for Preachers when they can distinguish betwixt chaffe and corne when they out of a good conscience can approue themselues to be right disposers of the mysteries of Gods kingdome to be such as without respect of persons endeauour to beat downe sinne and ouerthrow the kingdome of Sathan Shall it not be profitable for hearers when by the lanterne of Gods word they shall see euen the secrets of their heart discouered their most neere and deere sinnes rebuked Will it not be for the aduancement of Gods glory when both Preachers and Hearers in speaking and hearing conforme the mselues vnto Gods will Preachers by a conscionable rebuking of sinne Hearers by a conscionable practize of Gods word for repressing sinne and when sinnes are thus particularly rebuked by the ministery of Gods word they must needs goe to wracke and so the kingdome of the diuell ouerthrowne This serueth for exhortation both vnto Preachers and people Preachers that they may with the eye of discretion distinguish betwixt their hearers taking particular notice of their chiefest vices that with an holy and bold resolution to rebuke them for the same without respect of persons let them with Nathan tell Dauid thou art the man with Iohn the Baptift tell Herod it is not lawfull for him to haue his brother Philips wife and here vnto the Pharises Now also is the axe c. People that they may wlllingly submit themselues vnto the reproof of Gods word Art thou wounded suffer thy wound to be lanced Art thou ficke be contented to take bitter pils that thou maist be whole Dost thou come an hypocrite let Gods word sharper then any two edged sword meet with thee that thou maiest goe away a sincere Christian esteeme them most which doe least sooth thee vp in thy sinnes and account them not alwayes thy best friends which sowe pillowes vnder thy arme-holes which proclaime peace when there is warre which tell thee thou art reconciled vnto God when thou knowest that thou doest not feare nor serue him which cast thee asleepe in the bed of security which moue thee rather to applaud them then to mourne for thy selfe and for thine owne sinnes which both thou hast and dost commit against God Thirdly that no externall benefit blessing or prerogatiue bestowed either vpon our selues or our predecessors can make vs happy vnlesse we liue an holy and sanctified life aecording to Gods will reuealed in his word and the holy conuersation of those Ioh. 8.39.44 for whose sakes we esteeme our selues blessed The Pharisies and Saduces discended of Abraham according to the flesh did therefore account themselues to be happy whose error in judgement as St. Iohn doth here reprehend so our Sauiout at another time If ye were Abrahams childran ye would do the workes of Abraham and againe Ye are of your father the deuill and the lust of your father ye will doe Behold therefore saith Paul Rom. 11.22 confirming this doctrine the bountifulnesse and seueritie of God towards them which haue fallen seueritie but toward thee bountifulnesse if thou continue in his bountifulnesse Rom. 2.25 or else thou shalt also be cut off And againe for Circumcision verely is
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
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