Sermons, Part 6
THREE SERMONS VPONUPON MATTH. 11.21.
Wo be to thee Corazin: wo be to thee Bethſaida: for if the great workes which were done in you, had been done in Tyrus and Sidon, they had repented long agone in ſackcloth and aſhes.
IF the greater that Gods works hauehave bin among vsus, and benefits to vsus, (dearely beloued) the more and greater fruit he looketh for at our hands, as in Amos 3.3.Amos 3.3. it is to be ſeene, and where he findeth it not to be ſo, there he is moſt diſpleaſed, as appeareth in this chapter, and particularly in this verſe: it is ſo much the more needfull for vsus in this nation and the countries therof, where it is well knowne we hauehave receiued much; and as well knowne that we hauehave yeelded little, it is (I ſay) the more needfull for vsus, to heare ſomewhat, and to be put in mind of this matter. And for this cauſe I hauehave choſen this Scripture, which giueth ſingular good occaſion to vsus all, to conſider aduiſedly of the ſame.
To the which purpoſe I will firſt lay open the words of our Sauiour Chriſt vntounto the cities heere named, they being the ground of that which I meane to deliuer vntounto you, and then proceed in the doctrine which they fitly giuegive occaſion of, and ſhew the vſe thereof.The opening of the text. Our Lord Ieſus therefore being borne in Bethlehem, brought vp in Nazareth, but hauing his chiefe habitation and abode neare to theſe cities, Corazin and Bethſaida, namely in Capernaum, in which three he had preached moſt, and done moſt of his miracles, when he ſaw that they were little regarded there, he was moued in compaſſion of them, by reaſon of the danger they lay in for contempt of ſo great fauour as was offered to them, rather then to many other cities, to caſt in their teeth their groſſe and great vnthankfulneſſe. And as they had encreaſed their ſinne more then others, ſo to ſhame them for it, he aggrauated it, by making their condition worſe then their neighbour cities, vponupon whom he had beſtowed no ſuch coſt nor benefits; Tyre and Sidon I meane, whom they counted to be moſt odious, and knew them to be moſt diſſolute, and for their wicked liues infamous. And therefore he ſpake thus vntounto them, Wo to thee (Corazin); wo to thee (Bethſaida); for if the great workes which hauehave been done in you, had been done in Tyre and Sidon, they had repented long agone in ſackcloth and aſhes.
Thus much be ſaid of Chriſts words to theſe cities, and of the occaſion thereof: now I will lay forth the chiefe points of them which miniſter matter of inſtruction vntounto vsus,The parts two. and they are drawne from the generall partes of the text, which are two: For in Chriſts words now read vntounto you, there are theſe two; the one a curſe pronounced vponupon them,1. The curſe pronounced vponupon theſe cities. 2. The reaſon of it. in theſe words, Wo to thee; the other a reaſon of the ſame, in theſe words, For if the great workes, &c.
Both of theſe affoord three particular branches a peece, vponupon the which I meane to ſtand; and they are theſe: In the former three, firſt, that many great workes had beene done amongſt them, which might hauehave wrought repentance in them: ſecondly, that although they had them amongſt them, yet they repented not: thirdly, therefore he pronounceth the woe vponupon them. In the latter generall part, namely, the reaſon; theſe three are to be conſidered: Firſt, that many, if they had enioyed them, had repented indeed: Secondly, they would not (he ſaith) hauehave driuen off from day to day, but would hauehave done it long agoe: Thirdly, in a moſt hearty and ſolemne manner; that is to ſay, in ſackecloth and aſhes.
And out of theſe ſixe points in Chriſts wordes,Three points in the first part. ariſe for our vſe and edifying, euen as many profitable inſtructions and doctrines. And firſt, in that he ſaith that thoſe great workes were done amongſt them,1. The end of all miracles and preaching is the conuerſion of the people. which might hauehave drawne them or other to amend their liues, we may gather that the end of them, & namely of preaching, the greateſt of them all, as in Ioh. 14.12. I ſay, wee may gather from hence, that the end of them is the conuerſion of the people,Iohn 14.12. where they are done, and the calling of them to true repentance. Obiect. For the miracles which he wrought then, if any obiect that we hauehave them not in theſe dayes, Anſw. I ſay againe, neither hauehave we any need of them; which being then wrought for the confirmation of the doctrine which was preached by Chriſt and his Apoſtles, I meane the doctrine of the Goſpell, do as well ſerue now to confirme it, being the ſame in the preaching of eueryevery faithfull and true Miniſter. And as for preaching, ſeeing it is the ſame it was then, and a farre greater worke then the doing of miracles, we are to know, that whereſoeuer the Lord is pleaſed to hauehave it ſoundly and plainely planted, and the dutie of it rightly diſcharged, there he commandeth euerie one to repent, and to become a new creature.
Matth. 17.11.So the end of Iohn Baptiſts preaching was, to restore all things amiſſe, and to bring them to good order, Matth. 17.11. So Philip came to Samaria, which citie had a long time been bewitched by Simon Magus the ſorcerer, and preached Chriſt there, to conuert them from their blindneſſe, ſuperſtition, and other iniquities. And the Lord ſo wrought thereby, cauſing the people to giuegive heed to the words which Philip ſpake, that the citie was conuerted,Act. 8.6. &c. which the holy Ghoſt ſetteth downe in the ſtorie by a ſure token thereof, that there was great ioy amongſt them, and they forſooke the ſorcerer, who had deceiued them.
This end ſhould be aimed at in bearing.All which with many other ſuch examples doe teach hearers of Sermons to aime at this point firſt and chiefely, that they may be changed in their minds and hearts from their former blind iudgement, and corrupt nature, embrace Chriſt for their only Sauiour, as being loſt in themſelues, and declare their louelove and thankfulneſſe for the ſame to him euer after, and to bring foorth the fruits thereof in a godly and Chriſtian life: which being farre otherwiſe in the moſt hearers at this day, layeth hardly to their charge, that either they know not the end of preaching, nor …o what end they heare, or elſe a worſe thing, namely, that they regard not, but ſet light by Gods ordinance, which he will moſt certainely be reuenged of, when it ſhall be little welcome vntounto them.
And to follow this point of the end of preaching,The power of the word. that it is to turne people to God, it is not to be maruelled at, for great is the force of it, as we ſee in thoſe that were mockers & raile… on the Apoſtles, in the ſecond of the Acts,Act. 2.37. who were yet conuerted by Peters Sermon. And ſo throughout the whole booke, where Paul preached among the Gentiles through whole countries and cities, they who had long ſit it darknes, as hauing neuer heard of Chriſt, ſaw great light, and were perſwaded to beleeue in him, and receiued the word with great ioy. For the word of God is mightie in operation, Hebr. 4.12.and ſharper then any two edged ſword, and entereth thorow euen to the diuiding aſunder of the ſoule and the ſpirit, and the ioynts and the marrow, and is a diſcerner of the thoughts and intents of the heart.
For although all men are borne in ſin, and ſo they louelove and like well to lie therein,Rom. 8.8. and though the naturall man is not obedient to the will of God, neither can be, Iames 4.4.and being at amitie with the world, is at enmitie with God (in which eſtate they are farre from the hope of the life to come,) yet when they ſo heare the Goſpell that they beleeue,Prou. 2.10. and when the wiſedome of God once enters into their hearts and the knowledge of his word delights their ſoules, it is maruellous, what a change is wrought in them thereby. For as children while they bee without diſcretion▪ are wholly carried after childiſhneſſe and babiſh folly, yet if they come to yeeres of vnderſtanding, and begin to ſee that they muſt liue in the world, they let go childiſhneſſe, and wax thriftie: euen ſo when God by the wiſdome of his word, teacheth vsus to put away our childiſh folly, youthfull luſts, and works of darkneſſe (then the which for the time we knew no better) we do with a holy deteſtation come out of our filthie Sodome, euen as Ephraim when ſhe repented of Idolatry, which ſhe had ſo entirely loued, expreſſed it thus, ſaying: What hauehave I to do with Idols?
And how doth God worke this mightie change in men? Surely by perſwading them that they gaine an hundred to one thereby, that I ſay no more, the Prophet making good my words to the full,Pſalme 84.10. when he ſaith, One day in thy courts (O Lord) is better then a thouſand elſewhere. And though this be not ſeene with bodily eye, yet it is perceiued by a farre more cleere and vndoubted teſtimonie then if it were ſeene, while it is receiued by faith and beleeued. Oh! he that is perſwaded of this, doth with the Apoſtles forſake all, and follow Chriſt in waiting,Matth. 19.29. till that hundred fold in Saint Matthew promiſed, be accompliſhed and enioyed.
And what maruell that we may be thus drawne by ſuch ſtrong perſwaſions as God vſeth in his Goſpell eueryevery where, when we reade in humane authors, that rude and barbarous people, were brought to great matters, euen ciuilitie and to good order,De Orat. lib. 1. by the perſwaſion of eloquent men. There was a time (ſaith Tulli… ) when men wandered vp and downe in woods and fields without any dwelling, as the beaſts do: but by the wiſdome and eloquence of ſome, they were perſwaded to fellowſhip, and were drawne to hauehave habitation in cities and villages. And may not the moſt mightie perſwaſions of the almightie, much more draw ſuch as hauehave been blindfolded with error and deluſions, from their vncleane conuerſation to that which is holy, and from bondage to Satan to beleeue in the liuing God?
Obiect. Neither let any obiect and ſay, that it is a ſmall matter to be drawne by perſwaſion to beleeue the Goſpel, and worſhip God according to it, when we ſee that Papiſts can draw people to their religion by perſwaſion. Anſw. To the which I anſwere; they can perſwaded to their religion indeed, ſo can the euer to their fellowſhip and companie, and adulterers draw women to their lure thereby. But we are not ſo much to ſtand vponupon this, that they be able to perſwade, as to conſider what it is whereto they perſwade. For who doubteth but that men may eaſily be perſwaded, to that which is agreeable to their nature, and ſuting with their deſire; as theſe whom I hauehave mentioned and ſuch like?2. Theſſ. 2.9.10.11.12. For they are all done by the working of Satan in all power, and ſignes, and lying wonders, and in all deceiueableneſſe of vnrighteouſneſſe among them that periſh, becauſe they receiued not the louelove of the truth, that they might be ſaued, Therefore God ſendeth them ſtrong deluſions, that they ſhould beleeue lyes, that all they may be damned, which beleeue not the truth, but hauehave pleaſure in vnrighteouſnes.
But to be perſwaded of the truth of that which is againſt our nature and liking, ſo that thereby wee beleeue it, and to caſt away the pleaſures of ſinne and ieopard our ſoules vppon the doctrine that is taught vsus, this, I ſay, is another matter then bare perſwaſion, from what ground ſoeuer it come. And this is the heauenly worke of the holy Ghoſt, which mouing and leading vsus, ſhal wel ſhew it ſelfe to be ſo indeed. This being ſo, we may gather neceſſarily hereby, that the ſound? plaine, and powerful preaching of the Goſpell,The ſound plaine and powerfull preaching of the Goſpell, amoſt bleſſed gift of God. whereby onelyonly through the worke of grace we may be perſwaded to turne to God aright, is a moſt bleſſed gift of God, and therefore that it is no marueile that he hath appointed that, rather then other meanes to ſoe excellent an end.
But here I muſt adde this, becauſe many euen of the priuate ſort of men, who hauehave been happily trained vp vnderunder a good miniſtery, can diſcerne, and do complaine, that this holy ordinance of God, (I meane the publiſhing of the Goſpel) is taken in hande of ſundrie Miniſters, who are vtterly vnfit for it, and the duty thereof is diſcharged in much vnreuerence, and nothing beſeeming the worthines of it; if this be not better looked vntounto by ſuch as hauehave authoritie in this behalfe, I ſee not how it can be had in ſuch honour as is due vntounto it, neither yeeld the fruite that otherwiſe it promiſeth. For while ſome that take vponupon them to preach are vnſound in religion; ſome ignorant;The cauſes why preaching is in ſo little account. ſome ſtuffe their ſermons with authorities of men, whereas it is the word of God that hath authority ouer mens conſciences;Heb. 4.12. ſome go aboue the peoples capacity, and reach; few preach diligently, conſtantly, and carefully; that I ſpeake not of the loſe and diſſolute behauiour that is not tolerable amongſt their hearers; how ſhould preaching keepe the credite that it ought to be in, and bee like to drawe or perſwade people to faith and repentance? Nay what greater cauſe is there of the generall ignorance, careleſſnes, and profanes of life in the people, then theſe and ſuch like abuſes ſeene in the Miniſtery?
And while they he thus farre out of the way, them ſelues, they are yet more bold to open their mouthes againſt the diligenter ſort, who knowing that Chriſt requireth it at their hands, that as they louelove him, they ſhould feed his ſheepe and his lambes, Ioh. 21.15.doe of conſcience ſeeke to diſcharge their duties, and they are therfore cried one of as doing more then they need; And whiles this is ſuffred, what hope is there that any great remorſe for ſinne, or pricke of conſcience ſhould be wrought in the people by their ſtanding vp amongſt them, or any true hope of eternall life wrought in many? But theſe things being remoued, and good preaching and liuing in ſtead thereof, interteined, and practiſed, ſuch a Miniſtery, as it is highly pleaſing to God, and commanded by him, ſo it giueth good hope of gathering a plentifull people vntounto him. As for the profane ſpeeches of them which count the preaching of Chriſt, and ſuffering for his name, to be fooliſhnes, let Saint Paul put them to ſhame if not to ſilence, who hath taught them if they will learne their anſwer from him, that they whom God wil ſaue ſhall and muſt by this obtaine it,1. Cor. 1.21. or elſe they ſhall neuer hauehave it.
I hauehave now ſpoken of the firſt point, that the end of this great worke of Chriſt namely preaching, is to conuert the bearers thereof to God, now the ſecond in this firſt part, followeth;The ſecond point of the firſt part. Few regard or looke after the right end of preaching. and that is this. Though that be the ende of it, yet the moſt part commonly regard it not, neither conſider it, but goe away without that bleſſing. Euen as our ſauiour here chargeth theſe cities for their contempt ſaying: If ſome, yea ſuch as in your own iudgement are profane and worldly, had ſeene and hard the great workes of God, that hauehave been done among you, they had repented, but ye hauehave not done ſo vntounto this day. The complaint is iuſtly made of the like careleſnes in all ages, that when the people had the Prophets and Apoſtles, yea our Sauiour himſelfe, by whom they might hauehave beene made happy, and with the eyes of faith ſeene the ſaluation offred them,Luk. 19 42. yet they ſought not to know the things that concerned their peace.
Noah the preacher of righteouſnes was diſpiſed and laughed to ſcorne, when he told them of the deſtroying of the whole earth by water, and yet he gaue them an example by his preparing the Arke, and ſo they had a double motiue to beleeue it; Eſay crieth out when he ſaw the people made a mocke at his preaching, and a ieſt of his children, whom he begat to the Lord thereby,Eſay 22.1 ſaying turne away from me and let me weepe bitterly, and labour not to comfort me, becauſe the people periſh. Ieremy to whom they of Anathoth anſwered, preach no more to vsus in the name of the Lord, for we will not heare thee, Ier.but preach vntounto vsus pleaſant things, bewailed them thus.Ier. 9.1. Oh that mine eyes were a fountaine of teares, that I might weepe bitterly for the loſſe of this people.
Iohn Baptiſt, when he ſaw the Phariſies come to his Baptiſme, (of whom Chriſt ſaid to his Diſciples,Mat. 5.20. except your righteouſnes exceed theirs, ye cannot enter into the kingdome of heauen,) ſaid to them, O ye generation of vipers, Mat. 3.7.who hath taught you to flie from the vengeance to come? Bring forth fruites of amendment, and ſay not with your ſelues we hauehave Abraham to our father. And how our Sauiour lamented the people, as many places teſtifie, ſo that one doth liuely proue.Mat. 23.37. O Ieruſalem Ieruſalem: which ſtoneſt my Prophets, and killeſt them whom I hauehave ſent vntounto thee, how oft would I hauehave gathered thee together, as the henne doth her chickens, but thou wouldeſt not. Behold thy dwelling ſhall be left to thee deſolate. And againe,Luk. 19.42. O that thou haddeſt knowne in this thy day, the things that belong to thy peace, but they are hidden from thee.
And Paul oft turned from the Iewes and refuſed to teach them, becauſe of their contempt: All the which, with others many like vntounto them doe proue, euen as our Sauiour foretold, that it ſhould be in theſe latter dayes as it was in the time of Noah and Lot) that for all the coſt the Lord beſtoweth vponupon the people in ſending the glad tidings of ſaluation amongſt them,Luk. 17.26.28. yet (admirable and fearefull to ſay) few receiue and imbrace them, but it commeth to paſſe, what by mens rebelliouſnes and vnthankefulnes, and all the ingines and allurements that ſtand vp in their way, that they that come forwardeſt (a very few excepted) be but as Agrippa, Act. 26.28that is, almoſt Chriſtians.
One would thinke that when God hath done more for one place and people then for others. And that he hath giuen to it for a long time ſound and ſauory inſtruction, while others hauehave wanted it, that he ſhould looke both for much people there, and thoſe alſo well ſeaſoned, although it be not ſo among others: but when they ſhall faile there, how iuſt cauſe ſhall he hauehave to expoſtulate with them and to complaine, as Chriſt doth here, that they contemned and ſet light by his kindnes? And yet where almoſt ſhall hee find it otherwiſe? If not as he found it among the Iewes to whom he ſpake in the tenth of Iohn verſe 32.Ioh. 10.32. where he ſayeth, many good workes hauehave I ſhewed you from my father▪ for which of theſe workes doe ye ſtone me: yet at leaſt, as is mentioned in the fifth of Eſay verſ. 4. that when after great coſt beſtowed vponupon his vineyard, he looked that it ſhould bring forth grapes, it brought forth wilde grapes. So it was with them of whom we read in the Prophet Michah who acknowledged that they owed much to God,Micha. 6.6. and deſired much more at his hands, but what fruit did they yeeld him? euen wilde grapes, euen falſe and feined repentance for that which was true and ſound?
For that, they could not hitte vponupon, when yet, excepting that, they offred him ſeruice with their great coſt. For thus they ſay, as one man. Wherewith ſhall I appeare before the Lord, and bow my ſelfe before the high God? Shall I come before him with burnt offrings, and with calues of a yeare olde? will the Lord be pleaſed with thouſand of rammes, or with ten thouſand riuers of oile? Shall I giuegive my firſt borne of my body for the ſinne of my ſoule? But the Prophet reproueth them for that they tooke not the right way, ſaying. I will tell thee (O man) what is good, and what the Lord requireth of thee. Suerly to deale iuſtly, and to louelove mercy, and to humble thy ſelfe, and to walke with thy God.
Mat. 13.21.So in the 13. of Matthew, they who receiued the word readily and with ioy, yet becauſe it was not rooted in the heart, it withered away and came to nothing. In like manner the Church of Sardy,Apoc. 3.1. though it heard the glad tidings that might hauehave made it happy, could not hold faſt the things that it had receiued, but obtained onelyonly a name that it liued, but was dead, And they profited not thereby, ſeeing they were not mixed with faith, in them that heard them. And by theſe and many other ſuch examples it is euident, that though many hauehave bin called by the preaching of the Goſpell, yet but few of them hauehave giuen proofe and teſtimony by their fruits of amendment, that they were of the elect of God, and appointed before, vntounto ſaluation.
And euen ſo it is with vsus at this day in many places of this lande, to ſay nothing of them who are ſlothfull hearers and necligent, who declare thereby that they finde ſmall taſte by their hearing, and of ſuch as refuſe to heare; what fruit reape euen the moſt of the other, who repaire to the word more oft and willingly? For all their ſhewes and note that is taken of them, do they not proue too plainelie that they be but almoſt Chriſtians? And though they ſay they beleeue, yet doe they not declare that they know not what faith is, or at leaſt, are they not farre from it? And doe they not, Note. for all the ſtrong conceit, that they hauehave of their repentance, do they not (I ſay) the ſame euill things that they did before, and ſo deceiue themſelues, and looſe all their hearings, confeſſions, and prayers?
For though they be euer cheaping (as it were) yet they buy not the precious wares which the Lord ſetteth out to ſale amongſt them, no (which maketh their fault the greater) though they might hauehave them freely and without mony.Eſay. 55.1. And although they commend the doctrine that they heare, yet can they not be brought to proue and try themſelues, whether they be caſt into the mould of it or no, and bee faſhioned like vntounto it, that ſo they might finde reſt to their ſoules indeed. But we muſt not reſt in being almoſt, as Paul tolde Agrippa a King, but muſt be ſo altogether,Act. 26.29. which is another matter, then a pricke of conſcience, for ſinne, and a bare purpoſe of amendment, but there muſt goe with both, a beleeuing in Ieſus for the remiſſion of ſinne, and a walking with God, that ſo it may be a true conuerſion to God indeed.
And this is that fruit of hearing which pleaſeth God, and which is alſo the true fruit of the miniſtery, and he that barketh againſt this courſe as too ſtrict and preciſe, barketh againſt God, who vrgeth all that looke to be ſaued, vntounto that repentant eſtate, and that vponupon a heauie condition, ſaying: except ye repent ye ſhal al periſh. Luke 13.3.And this be ſaid of this ſecond point, namely, though many hauehave great meanes to call them to repentance, yet they are neuer the better, for all their warnings they cannot be brought to take heed.
The third point. They that neglect the meanes of ſaluation, ſhall pay dearely for it.The third point in this firſt part ſheweth, that though ſo many as we hauehave heard of, take libertie to themſelues to contemne Gods gratious offer of the beſt things that can be enioyed, by the preaching of the Goſpell, or at leaſt neglect the ſame, when they might enioy them: yet they ſhal do it to their coſt, & pay dearly for the ſame. And that the Lord Ieſus proueth to be true, in ſaying to them that did ſo, euen theſe two cities, wo be to thee Corazin, wo be to thee Bethſaida, whereby we ſee, that the Lord wringeth the dregges of his wrath vponupon the heads of all ſuch: God curſeth them and pronounceth his vengeance to hang ouer them. Which Iohn Baptiſt confirmeth when to the Phariſies which came to heare him, but meant not to be amended by him, he ſaid: O ye generation of vipers, Matth. 3.7.who hath taught you to flie from the vengeance to come? But he anſwered them, that they could not auoid it, if they lay ſtill in their ſinnes. Euen ſo the Lord Ieſus pronounced to the Scribes & Phariſies though they pretended great holines to the people, Wo be to you, Matth. 23.27.Scribes and Phariſies, hypocrites, for ye are like to whited toumbes, which appeare beautifull outward, but are within full of dead mens bones, and all filthineſſe: ſo yee within, are full of briberie and exceſſe. Here if any ſhould obiect, and ſay: God forbid that all which repent not, ſhould be in the ſame caſe that they were. I anſwere, thou ſayeſt ſomewhat, but not all. For indeed they were the more vnexcuſable,Iohn. becauſe they know their masters will, and did it not; neither had any cloake for their ſinne, ſeeing he came and ſpake to them. But other that know leſſe, and hauehave not had ſo many things againſt them as they, yet becauſe they are willingly blind, and are content to go on in their bad and vnrepentant courſe, they ſhall be beaten alſo, and can pretend no excuſe to couer their fault.Hebr. 12.14. According to that in the Hebrewes, without holineſſe ye ſhall not ſee the Lord; and alſo in Luke, Luke.to them that ſhall alleage as much in their owne defence, and for their excuſe, as the moſt are able, ſaying: We hauehave eaten and drunke in thy preſence, and thou hast taught in our ſtreet, our Sauiour ſhall anſwere, I tell you I know you not, whence you are, depart from me all ye workers of iniquitie,
Thus we ſee, both by the teſtimony of our Lord Ieſus himſelfe, in other places as well as this, as alſo of his faithfull meſſengers, that the hearers of the Word who are not alſo doers of the ſame, are ſo farre from any hope of being iuſtified, that they ſhall certainly be condemned, and are vnderunder the wo and the curſe. Now if it be ſo, they walke in that eſtate whereſoeuer they become; and therefore curſed in the houſe, and in the field, in their pleaſures taking, and in their merrie companies, ſo as if it pleaſe the Lord in their flouriſhingeſt eſtate to take thē away, whether in their mirth, as Agag, 1. Sam. 15.32. Numb. 16.32. and 25.8. Act. 12.23.or in their rebellion with Corah, or in their filthineſſe as Zimrie and Coſby, or in their pride as Herod, all that obſerue it, may ſee, and bee able to ſay, that the curſe doth take hold of them, and accompany them, and before it breake out ſo openly, the word of the Lord affirmeth the ſame, that it followeth them whereſoeuer they become, though ſecretly.
Obiect. And if any ſhall obiect, and ſay, they ſee no ſuch thing, ſeeing they proſper and ruffle it out, when other are ſad and hang downe the head; it may pleaſe them to know, that all ſuch proſperings and iollities in perſons, whom God hath branded with the marke of infamie and miſerie, ſhould be taken for more apparent tokens of curſedneſſe: if they can be luſtie and ioe and when God calleth to mourning and heauineſſe. Anſw. For ſo the Lord ſpeaketh to ſuch, Clenſe your hands, Iames 4.8.(ye ſinners) and purge your hearts ye wauering minded: ſuffer afflictions and ſorrow ye; and weepe ye; let your laughing be turned into mourning, and your ioy into heauineſſe.
Would not any count him twiſe miſerable,A ſimile who being led to execution, ſhould call his companions to laughing and drinking? So he ſhewes his curſed eſtate manifeſtly to the world, when he glorieth and walketh ſecurely vnderunder the ſtate of condemnation. Obiect. If ye ſay, God would neuer forbeare him, if he were accurſed; but would cauſe it to breake foorth by ſickneſſe, diſeaſes, penurie, and other calamities, Anſw. To that I anſwere, that it is the long ſuffering of the Lord and his ſpeciall diſpenſation towards ſuch, in that hee doth forbeare them, whereas he might iuſtly do all that and much more vntounto them: and this he doth, both that they might thereby be brought to repentance,Rom. 2.4. and alſo for that if he ſhould ſo purſue ſinners, as they do giuegive him occaſion, and prouoke him to do, there ſhould ſcarcely any be left to continue the generation of mankind in Church and Common-wealth.
But concerning this I may iuſtly complaine, as the Prophet did in his time,Eſay 53.1. and ſay; Lord, who hath beleeued our report? For (to ſpeake as the truth is) who beleeueth this, or careth for it,Epheſ. 5.6. that the wrath of God hangeth ouer the chidren of diſobedience? Few ſee or beleeue the danger they are in.eſpecially, who applieth it to himſelfe? Oh the ſenſeleſſe blockiſhneſſe of man, who paſſeth ouer theſe matters ſo ſlightly, which are moſt weightie. If he be told but once of a ſhrewd turne that is comming towards him in his cattell or goods, hee beleeueth, and preuenteth it with all ſpeed poſſible. But an hundred warnings of this ſpiritual danger, maketh him nothing at all to beleeue it; or if he do, he dare expoſtulate and diſpute with God, that he is too ſeuere againſt man for ſo ſmal a matter, whoſe boldnes is to be beaten downe, as it were with mallets and hammers, that ſo the conſcience may be bruiſed, rather then the whole perſon be rent in pieces, Pſalme 50.22.as of a lion, while there is none to deliuer him.
And becauſe I know the feareful danger of vnbeleefe, and that it ſhaketh off the wholeſomeſt inſtruction, I will heere ſtay a while, and labour to perſwade ſuch, into whoſe hands this ſhall come,Iames 2.19. to beleeue and tremble at leaſt, (for ſo much the diuels do) and then to ſearch better into themſelues, and try what depth of euill is in them,Lament. 3.40. and ſo turne againe vntounto the Lord. To this end let them weigh duely what the Apoſtle writeth:Rom. 2.8.9. to them that are contentious, and diſobey the truth, and obey vnrighteouſneſſe, ſhall be indignation and wrath: tribulation and anguiſh, ſhall be vponupon the ſoule of eueryevery one, that doth euill; but to eueryevery one that doth good, ſhall be glorie, honor and peace. If the Lord ſay, anguiſh ſhall be to ſuch, how are they blindfolded and hardened, who ſtand againſt him, and ſay, it ſhall not be ſo?
Our Sauiour Chriſt ſaith to the like purpoſe,Iohn 3.18. He that beleeueth in him ſhall not be condemned, but he that beleeueth not, is condemned alreadie, as if he ſhould ſay, euen while he liueth in this eſtate of vnbeleefe, he is condemned; and when he dieth in the ſame eſtate, it ſhall be executed vponupon him. Obiect. If any will obiect: but what if he repent before? Anſw. I ſay then the caſe is altered, that is the thing we looke for, and deſire to heare of ſuch as I ſpeake of, but there are few of them that are haſtie to propound that queſtion, as purpoſing to make triall of it, for then they ſhould remoue the wo farre from them, and be deliuered out of the curſed eſtate that they were in.
Beſides,Reaſons to draw men to repentance. there are reaſons forcible enough to draw them vponupon their knees, and to beleeue that it is no leſſe then is told them, and preached vntounto them. One is this, that ſundrie of them who hauehave been as farre off as they, hauehave yet bin brought to change their iudgements, and forſake their former boldnes, which nothing but vnbeliefe had bred in them, which is a ſtrong motiue to appale them that ſhall heare of it. Secondly, they who liue heere in deſpaire doe feele it,Reuelat. 6.16. and that the wrath of God is ſo heauie vponupon them to oppreſſe their ſoule, that they cannot caſt it off. Thirdly, the damned hauehave found it to be ſo without recouerie. And laſtly,Luke 16.24. now is their time to whom I ſpeake, to preuent it, or elſe it is moſt like that they ſhall go take part with the damned in it.
And if this curſe and wo pronounced vponupon them, reached but to the end of this preſent life, or were afterward but a loſing and forgoing of the kingdome of heauen, it were ſomewhat: (and yet who would let go his part in that for a whole world) but when it accompanieth damnation, and the caſting of them into vtter darknes, Matth. 22.13.where ſhall be weeping and gnaſhing of teeth for euer, how terrible and intollerable is it to thinke of? To ſee one to bee but famiſhed to death by hanging in chaines, is able to make a ſtonie heart to quake and tremble: and what is it then, to be tormented with paine more grieuous then any death, and yet neuer to be dead? Wherefore I conclude, that if ſuch woe be pronounced by our Sauiour Chriſt to them that profit not by his workes, the greateſt whereof is the ſincere preaching of the Goſpell, and if it be impoſſible that Chriſt ſhould lie, I conclude (I ſay) that they in our age are in an high degree of miſerie, not onelyonly which contemne this ordinance of God, but who giuegive not all diligence thereto, 2. Pet. 1.10.that they may make their calling and election ſure thereby.
THE SECOND SERMON VPONUPON THE SAME TEXT.
The first point in the ſecond part.NOw followeth the firſt point in the ſecond part, and that is, if many did enioy the meanes of their ſaluation, which ſome others doe, they would vndoubtedly repent. Euen as our Lord Ieſus ſaith heere, If the great workes which hauehave been done in you, had been done in Tyre and Sidon, they had repented, &c.
Heere we muſt not make Chriſts words a ſtumbling blocke, as though he meant to ſet himſelfe againſt his owne word, which ſaith, that no reprobates (ſuch as Tyre and Sidon moſt diſſolute cities were) can be conuerted: but we muſt looke to his meaning, which was this: that as many heatheniſh cities of the Gentiles were conuerted by Pauls preaching Chriſt to them, as Theſſalonica, Philippos, Corinth with many other, were: ſo is it as likely, that theſe heere mentioned might hauehave done, (which if they had done, then ſhould they not hauehave bin reprobates,Matth. 21.31. for Chriſt ſpeaketh by ſuppoſition) euen as he ſaith to the like purpoſe in another place, Harlots and publicans ſhall enter into the kingdome of God before the chiefe Prieſts and the Elders of the people, which yet was nothing likely in the ſight of men.
So we reade that they who were mockers, and railed on the Apoſtles, (ſo farre were they from ſauouring their heauenly doctrine): yet when the Lord in his merciemercy towards them,Act. 2.37. cauſed them to attend to Peters ſermon reproouing their ſinne: they were ſo pricked in their conſciences, that they came to him and the other Apoſtles, for further inſtruction and comfort, and obtained it. Samaria that had long been bewitched by Simon Magus the ſorcerer,Act. 8.8. yet at the preaching of Philip (a thing very vnlike to come to paſſe) was conuerted to Chriſt, ſo as the fruit thereof appeared not to be ſmall, namely, that it brought great ioy into the citie:Luke 15.1. ſo they who were notorious offenders came flocking about Chriſt to heare him, when the Scribes and Phariſies not only did not ſo, but ſcorned that they ſhould.
And therefore it may iuſtly bee lamented, that the preaching of the Goſpell is not with credit and authoritie in a ſound and plaine manner planted in ſuch places, where it is wanting, and where it were like to do much good; as our Lord Ieſus bewailed it,Matth. 9.36. when he ſaw the people ſcattered as ſheepe without a ſhepheard and willed that prayers ſhould be made to the Lord of the haruest, Verſe 38.that he would ſcud labourers into his haruest. For it is very probable, if it were ſo, that numbers would embrace it ioyfully, who now for that they know not the power and worth of it, paſſe by it and ſcorne it, as nothing or little worth.
Obiect. And whereas ſome will bee readie to ſay, wee may eaſily gueſſe what good it is like to do, if it were in ſuch places, by the ſmall account that is made of it, where it is: Anſw. I anſwere, The Gospell with due reuerence preached, returnes not in vaine.that where the Goſpel is with due reuerence beſeeming ſuch an holy ordinance of God, preached; it doth not returne in vaine, but draweth them which were diſperſed to one bodie of the Church. And (doubtleſſe) if the Prachers themſelues be men of ſinceritie, louelove, grauitie, and will put on the perſon of the people to conſider their ignorance, forgetfulneſſe, looſeneſſe, vnſetledneſſe, and other infirmities, and applie themſelues vntounto them, as their needs do require, and would ſeeke to winne them, rather then ſet vp themſelues; none need to doubt, but that they ſhould perſwade many to become true Chriſtians, and to bee tractable to good duties, when they be kindly and wiſely aduiſed and directed.
Oh they that hauehave not experience will hardly be perſwaded, how much vnfained louelove and labour in the Miniſter, is like to preuaile with the people to winne them from folly, vanitie, ignorance, and the common ſinnes, which through cuſtome and company they hauehave been drowned in. And what maruell, when they ſhall by wiſe and friendly dealing, be made to ſee how they were deceiued, and that very dangerouſly; whiles they following the deſires of their euill hearts, walked after the ſinnes of the times in which they liued? and when other manner of pleaſures and delights ſhall be offered them, which they neuer had taſted of before, I meane heauenly.
The …rmer doctrine exemplified … experience.I may ſpeake the more boldly, becauſe I know I ſpeake the truth, that almoſt fortie yeeres agone, when I came yong from the Vniuerſitie, to a people blind and farre gone in the ſinnes that were then commonly committed in the world, ſauouring no whit of pietie, and I had little in mee to commēd me vntounto them, my knowledge being not much, though my deſire (I may ſay) was feruent in ſeeking it, and to do them good; and my authoritie ſmall, as being then vnderunder another, which was Paſtor to them, but reſident in another charge hard by: euen ſo long ago, I ſay, I remember that which is not vnworthie the mentioning and ſpeaking of in this place.
And that is, how maruellouſly God wrought among vsus: that when there was no preſident nor example in the corner thereabout of diligent repairing to the place of Gods worſhip on the Sabbath in the afternoone; but all diſorder in dancing, playing, haunting the Ale-houſe, and other like, and little power of godlines to be ſeene or heard of round about; it pleaſed God by care and diligence in example giuing among them, and labouring in that weake manner that I was able to teach and exhort them, with familiar conuerſing with them in priuate, who were more teachable then the reſt, in good communication drawing them on, that in two yeeres ſpace I might hauehave perſwaded them to any good thing that I ſaw meet: (the bodie of them I meane) and a louing conſent might hauehave bin ſeene among them to that which was good: neither can I ſay any worſe of them for the time that I could ſtay amongſt them, which was full ſix yeeres.
Which I ſay not for vaine glorie, (God is record) and well nigh fortie yeeres is a reaſonable time to deſpiſe that, and yet I would hauehave ſaid more, but for auoiding the ſuſpicion of it: but I ſpeake this to moue ſome of my fellow brethren in the Miniſterie; ſuch as in an honeſt and good heart deſire to ſee fruit of their labours, to thinke of the way of obtaining the ſame. And that is (no doubt) to ſuch as hartily ſeeke it,How a Miniſter ſhould deale with a people to do them good. to labour for the gift of perſwading the people, and familiar applying the Scripture to the perſons particularly, in a right and wiſe manner, as well as to teach them the truth generally: and to vſe diligence and conſtancie in both, and withall to take all occaſion to commune and confer of good things in companying with them, and not to ſpend the little time that they are with them in play, nor to vſe to talke of worldly things to them, whereto the people be ſo readily carried, nor idlely and vainly to keepe them company, which dulleth and maketh blunt the edge of their Miniſtrie amongſt them, and raiſeth a meaner conceit of the perſons themſelues, and by conſequent of their Miniſterie, which had little need to be.
This manner of liuing amongſt them, with an eſpeciall care to auoid iuſt ſuſpicion of couetouſneſſe, and louelove of this world, and other offences, which are too common, is like, through Gods bleſſing to knit them ſo in firme and true louelove together, that they ſhall call home to true repentance ſuch as God hath in thoſe places ordained to eternall life, and they ſhall by ſuch manner of liuing with them, be like with louelove and readineſſe to receiue their doe at the peoples hands, about the paying and requiring of the which, the greateſt pritches are taken, and the ſoreſt conceits ariſe betwixt them, which are the beginnings and occaſions of continuall broiles and contentions afterwards, or at leaſt of ſtrangeneſſe, or hollow and hauerly louelove betwixt them, whereby it commeth to paſſe, that preaching doth little good vntounto them. And thus by occaſion of anſwering this obiection, I hauehave ſtayed the longer in this matter.
Now I will returne to the words of our Sauiour againe,Such as are leaud and farre gone may be reclaimed. which I laſt mentioned, that if his great workes, and namely preaching, ye greateſt of thē al, had bin in ſome place the people there would hauehave repented? by this ſpeech of his, we may obſerue, that ſuch as are lewd & farre gone, may be brought home to be members of the militant Church, and Chriſt looketh for it that it ſhould be ſo, and layeth for it, by ſending forth and appointing his Miniſters for that purpoſe. As for example, who was farther off from hope them Mary Magdelen out of whom Chriſt caſt ſeuen diuels? Luk. 8.2.Or who among many might hauehave bin like to be reiected rather then Paul himſelfe?1. Tim. 1.15. who was a perſecutor, an oppreſſor, and a blaſphemer? likewiſe the great ſinners in the time of our Sauiour, who for the odious account they were in, euen with the Phariſies themſelues, were abhorred of them, and commonly reckoned with the heathens, and Publicans, And yet how did the Lord Ieſus louelove Mary? how did he regard Paul as he confeſſeth himſelfe, that for al his ſinnes, he obteined mercy, and was counted faithfull, and put in his ſeruice? And the great ſinners acknowledging and forſaking their ſinnes, were preferred and iuſtified before the Phariſies.
This giues no incouragement to the bad and wilfull.And yet this giueth no incouragement to the badde and wilfull, as though they may thinke heauen to be atteined with eaſe, idlenes, and ſecuritie. For we know, that no ſuch ſhall enter into the kingdome of God. And yet it is not to be denied, that the teachable hearers that begin to lende their eares to the preaching of the Goſpell, though they hauehave bin farre gone in time paſt, may conceiue great hope hereby of the pardon of their ſinnes, and ſhould not deſpaire. Which I thinke needfull to ſay, ſeeing many who hauehave long lien in a lewd courſe of life, when they are aduiſed to turne againe vntounto the Lord, (and they could alſo be content to doe ſo) yet take deadly diſcouragement, ſaying of themſelues through ignorance and feare; It is too late for them to repent, and that their ſins are ſo great that they cannot be forgiuen. But of this firſt point in the ſecond part this be ſaid. The ſecond point followeth of the ſecond part of the text according to the deuiſion.
THE THIRD SERMON VPONUPON THE SAME TEXT.
HEre our Sauiour ſayeth,The ſecond point in the ſecond part. Repentance not to be deferred. if they of Tyre and Sidon had inioyed the like meanes as the Cities of Corazin and Bethſaida did, they had long agoe repented: wherein he giueth vsus to vnderſtand, that the gift of conuerting to God, is ſo great and precious, in reſpect of the want of it, in any eſtate of life beſides, that all wiſe folke would lay for it betimes euen at the firſt hearing of the Goſpell, when it is new come amongſt them; and not driue of, as too many doe, till it be too late, or at leaſt wiſe till they hazard their ſaluation. This is that which he would hauehave vsus learne out of theſe words. And to ſay the truth, if it were a meaner matter, then the meſſage and glad tidings of eternall life is, if it were but the offer of leaſe or fee ſimple of land in a good ayer and ſoile, who would not lay for the firſt offer, and labour by friends and coſt that none might hauehave the liberty of chooſing or refuſing before him? eſpecially if it were a good peny-worth. But alas, what is the greateſt Manour or Lordſhip, if it were a whole Country, which is yet but a corner of it, if it be compared with that ſpacious kingdome of heauen, already furniſhed withall manner of pleaſures and delights? Or what is the ſumptuous building or princelieſt dwelling (which can be but of ſtone and clay) in compariſon of an habitation not made with hands, but euerlaſting; which the Goſpell offreth not as a purchaſe to be bought for mony, but a free gift,2. Cor. 5.1. and yet the greateſt of all gifts, giuen for nothing.
And yet as if wiſdome were taken away from the wiſe, and all vnderſtanding from the prudent, how are the learned, noble, and mighty men of this world (to ſpeake of the greateſt part) without iudgement and light to diſcerne the worth and value of theſe things? but their eyes are dazled with the deceitful beauty of things preſent and temporall. Whereby it commeth to paſſe; that they imbrace not the other at al (if many of them ſcorne them not) ſo farre is it off, that they be the firſt that receiue the glad tidings of the kingdome. If newes of any great importance or weight be brought into a lande, who are the firſt partakers of it but they? And good reaſon, for they are the chiefe and greateſt. If any dainties be, who aske for them ſooner then they, and why ſhould they not be for them before others, who are beſt able to buy them?
But oh then, the greateſt dainties of all, which alſo neuer waxe common nor ſtale, but are ſtill fragrant and ſauoury, that they ſhould not be asked after nor regarded! And the newes and tidings, that make the ſoule leape for ioy, as oft as they be brought and receiued,Pſal. 119.54. and are ſo farre from cloying and being weariſome, that they be matter of ſong euen to Kings, yea and without them their liues are but troubleſome and full of feares; Oh that theſe ſhould not moſt affect them, euen when they are thus in their prime, it is doublely to be lamented.
But let vsus weigh the words, euen all ſorts of vsus. Long agoe (he ſaith) they would hauehave repented. If we deſire to profit aright by them, then we ſhould reſolue with our ſelues, that we ſhould not ſtay and linger behinde, when the Goſpell commeth firſt to be ſoundly preached amongſt vsus, ſuffering who ſo liſteth to goe before vsus, in the harty imbracing of it, but as the people did in Iohn Baptiſt time, to receiue it with violence, and as it were with greedines, labouring to goe before others therein; and as ſoone as wee perceiue the benefit that is offred thereby, which is, that we may finde the pearle; then to lay to buy it forthwith, and get it as our owne, that we and ours may be euer after inriched thereby.
We ſhould not like ill husbands forſlow the time, or as careleſſe chapmen, let goe a good peniworth, leaſt letting paſſe the opportunity, we come not to the like offer againe. The Apoſtle wiſhing Timothy to preach in ſeaſon and out of ſeaſon, 2. Tim. 4.2.becauſe in time the people wil not ſuffer wholeſom doctrine, but hauing their eares itching, ſhall after their owne luſts get them an heape of teachers; doth by the ſame reaſons, aduiſe the hearers, that they take the opportunity to heare and imbrace the truth, and ſound doctrine while they may, and therefore eſpecially at the firſt. And ſo they ſhal be able afterwards, when others begin to loath it, and ſo fall into the dangers that the Apoſtle would hauehave wiſe men to preuent and auoide; they ſhall be able againe, I affirme, to ſay with ioy; we hauehave laied our foundation already, we hauehave beleeued and repented (as our Sauiour would hauehave it) long agoe, and we will not alter our iudgement and practiſe for any other.
There are three eſpeciall cauſes,Three cauſes why we ſhould haſten our repentance. why all ſhould haſt to repent at the firſt hearing, ſo ſoone as they can be able to diſcerne the authority and power of the word? The firſt is becauſe if we doe it not at the firſt, perhaps we ſhal neuer after: and eſpecially if any ſuch of vsus be cauillers and reſiſters of it. I deny not,Mat. 20.5.6. but the Lord calleth at the ninth and eleuenth houre, which refuſe to come at the ſeauenth: but who is ſo deſperate, as to ieopard his happines by ſo bolde an aduenture? ſeeing the wicked and the deceiuers waxe worſe and worſe? 2. Tim. 3.13.and he that is not fit to be vrged to day is like to be leſſe fit to morrow. For who knoweth that he ſhall hauehave minde or meanes, or if he hauehave both, yet whither he ſhall hauehave opportunity by health and freedome from paine and diſeaſes, to vſe and inioy them? And although he doe, yet whether the Lord will bleſſe them?
In all which reſpects the wiſe man adulſeth thus; Remember thy maker (O man) in the dayes of thy youth, Eccleſ. 12.1.whiles the euill dayes come not, nor the yeares approch, in which thou ſhalt ſay, I hauehave no pleaſure in them. I hauehave (I denie not) ſeene the ignorant and careleſſe, who hauehave not been able to diſcerne and conſider what they doe, in neglecting and refuſing the benefit of the Goſpel offred them, I hauehave ſeene ſuch (I ſay) to hauehave bin brought to repentance, and that God hath not called their ſinne to remembrance againſt them: though many euen of them yet, hauehave neuer found it ſo. Note. But the ſcornefull and the cauiller, who againſt his knowledge hath reſiſted the truth, and ſtriuen againſt it, I hauehave rarely in mine obſeruation ſeene, but their death hath bin like their life, without any pregnant ſignes of repentance.
The ſecond cauſe why men ſhould be deſirous to conuert truely to God at the firſt hearing of the Goſpell, is this: that though we might be ſure to doe it at the laſt, (whereas (yet) in all experience late repenting is dangerous) what wiſe man would be content to goe without the fruit of it in the meane ſeaſon? No, if it were but for one day, when he might inioy it.Pſal. 84.11. Seeing one day in the houſe of God, is better than a thouſand in any eſtate whatſoeuer out of a godly life. And thus it ſhuld be, ſeeing thus it might be with a man: that ſo he may inioy, euen all his life long, the moſt ſweet peace of God which paſſeth all vnderſtanding, (though not without tribulation in the fleſh) which no vnbeleeuer nor impenitent perſon can taſt of, his reioycing being onelyonly momentany and deceitfull.
The third reaſon is this, that the ſooner we repent, the ſooner we make ioyfull and glad al the true ſeruants of God, yea the very Angels,Luk. 15.7. whom our Sauiour affirmeth to reioyce thereat: and beſides, the ſooner we ſhall be fit to teach the waies of God to ſinners,Pſal. 51.14. and helpe to conuert the wicked vntounto him, when we ſhal our ſelues be able to reioyce in our ſaluation, being made aſſured thereof by his holy ſpirit. And who would lye idle from ſo great imployment, to draw ſinners vntounto God,Dan. 12.3. when we reade, that they who winne many ſhall ſhine as the ſtarres for euer and ouer.
Obiect. If it be obiected againſt this which I hauehave ſayed; why is the repentant ſtate in ſo meane account in the world then, if it be ſo gainefull, and ſo highly commended? Anſw. I anſwere, for three cauſes.Cant. 1.4. Firſt ſeeing the deareſt to God are in this life vnderunder many troubles,Three cauſes why the repentant eſtate is in ſo meane accoūt. as the Church complaineth, I am blacke (O ye daughters of Ieruſalem,) that is, disfigured with troubles; therefore the bad world ſhunneth and deſpiſeth her: For which ſhe anſwereth in the Prophet Micha. Reioyce not at me (O mine enemy: for though I am fallen, yet ſhall I riſe againe, Micah. 7.8.and I will beare my puniſhment becauſe I hauehave ſinned. And yet when they, ſuch Deſpiſers I meane, and their like are afflicted, and the godly in proſperity, they thinke them the onelyonly happy people.
Secondly, they narrowly obſerue the ſlips and infirmities of Gods ſeruants, and make them odious, and are readie to take hurt by them, but the good courſe of their life they regard not, neither think that they need to follow them therein. Nay ſhall I ſay as the truth is? If the godly keepe a narrow watch ouer their waies, oh then they be too preciſe for them to keepe company with, they ſay: and on the otherſide, if they ſlip offenſiuely at any time, nay if they be but reported of to hauehave done ſo, be it true or falſe, they crie out in another manner thus; oh, theſe be your profeſſors, doe you not ſee what fruits they bring forth? So, they who are purpoſed to take no good by them, can alwayes lay ſtops in their owne way, and while they be at that point, it is no maruell though they ſet not much by repentance, which is that whereof Gods people hauehave their name that they be called repentant or godly.
The third reaſon why ſuch hauehave the godly life in no better account and reckoning, is, for that they know little (nay they are farre off from it) what ioy and comfort it bringeth with it, neither the ſweete and holy peace which they who liue godly doe enioy. For Salomon truly ſetteth downe, that he that is a ſtranger from the life of Gods people,Prou. 14.10. Reuelat. 14.3. ſhall not be partaker of their ioy. Neither, as S. Iohn ſaith, can any know, what that ſong meaneth, which maketh the godly merrie and ioyfull; but themſelues which are the Lords redeemed ones, which if they did know, they would (as our Sauiour ſaid to the woman of Samaria) firſt hauehave asked it of him,Iohn 4.10. as the thing that is moſt precious,Hebr. 11.25. and would hauehave preferred it before the pleaſures of ſinne, which (yet) laſt but for a ſeaſon. And this be ſaid of the ſecond point in the ſecond part, namely of repenting betimes.
Now this repenting which Chriſt heere ſpeaketh of,The laſt point in the ſecond part. what it is, (which is the laſt point in this ſecond part) this (I ſay) let vsus examine a little, and ſo make an end. His words are theſe, they would hauehave repented in ſackcloth and aſhes. This muſt needs be (as we may well gather by his owne words) a matter of great importance. And that the repenting which men commonly ſo call, is nothing leſſe then that which he heere meaneth and ſpeaketh of. For the Lord Ieſus in ſaying, They would hauehave repented in ſackcloth and aſhes, meaneth, that they would hauehave done it heartily and ſoundly; as theſe outward ceremonies did teſtifie ſuch a thing. And he ſpeaketh ſo, becauſe it was well knowne to them, to whom he ſpake, that they who repented vnfainedly in times paſt, ſhewed it that way, though he did not thereby iuſtifie all to be truly penitent, that vſed theſe ceremonies.
Repentance must be ſound, not hypocriticall.Therefore according to his meaning, let vsus learne this: that when we make account that we do repent, let vsus ſee that it be true and heartie, not fained and hypocriticall. And therin we muſt ſee, that we be ſetled and ſtabliſhed, not flitting, nor off and on, as the manner of the moſt is, to offer to God ſuch cracked halfe ſeruice. Now as by repentance heere, he meaneth the whole conuerſion of a man, which conſiſteth in the pricke of conſcience, faith in Gods promiſes, and care of amendment of life; ſo muſt mens repentings be, and not be patched and pieced with ſhreds and rags of our owne deuiſing, but currant and approued, hauing all theſe three parts in it. For elſe as a ragge it will ſoone weare away, whereas it is to be preſerued, vpholden and continued, and the longer we liue, to be better teſtified that it is true and vnfained indeed.
And thus do and proſper: ſuch a foundation laid, ſhall be fit to be builded vponupon proportionablie, and when wee hauehave thus begun, in the ſame manner go we forward, till we and all other that liſt, may ſee, that our repentance is that which is not to be repented of. And for want of this, as they who did neuer rightly begin, ſhall hauehave nothing whereof they may reioyce, whatſoeuer their ſhewes be: ſo they who hauehave begun well; yet without ſuch a proceeding, ſhall euer be readie to ſtagger, and to doubt whether they did euer rightly begin to beleeue and repent or no, which, who doth not ſee, what a continuall diſquietnes and diſcomfort it breeds? whereas they who are ſetled and commendablie go forward, ſhall hold the confidence and reioycing of their hope vntounto the end. And this of the whole.
FINIS.