Christs Kingdom, Sermon 6
THE SIXTH SERMON vponupon the ſecond Pſalme.
PSAL. 2. VER. 10.
Be wiſe now therefore ye Kings, be learned yee Iudges of the earth.
HItherto from the beginning of the Pſalme to this place, all things hauehave paſſed along by way of doctrine, in a certaine continued narration of ſpeech, after the manner of a ſtory; but now commeth an exhortation to hand, wherein all the former rebels (ſtanding in moſt woefull caſe, and dreadfull perill of their liues) are graciouſly called vponupon, to returne and to ſubmit themſelues vntounto the Lord and his Annoynted, againſt whom they made their former rebellion and inſurrection. Great was the ſin, which they had committed; yet the Lord (whoſe mercy hath neither bottome nor meaſure) not willing the death of any ſinner, much leſſe of ſo many thouſands together, but rather that by repentance pardon may be procured; in this place fauourably vſeth the meanes, that their hearts may ſmite them with true feeling of their faults, and ſo they turne & be ſpared. He cals vponupon them all for true repentance and amendment of life, ſhewing vntounto them, both wherein it doth ſtand, and alſo when it muſt be yeelded vntounto him. It ſtandeth in two things, the one is an heauenly wiſedome, and an holy knowledge of the Lords waies. The other is a loyall ſubiection, and a faithfull obedience vntounto his commandements. Both theſe he doth require of them. Firſt, that they be wiſe and learned, in his word or ſtatutes; then ſecondly, that they be ſubiect and obedient vntounto him and his Sonne, in performing ſuch duties as do belong vntounto them. And as for the time, when theſe things are to be done, it is ſtraight, and out of hand; they muſt not deferre them, no not ſo much as one day, but preſently they muſt goe about them whithout any delay, or procraſtination whatſoeuer. This is the ſumme of this verſe with the two next following. But to leaue them at this time, and to ſtand onelyonly vponupon this, marke the paraphraſe thereof, it runneth after this manner. Now therefore (ſaith the Prophet) while there is time, before the iudgement before ſpoken of do ouertake you, and conſume you to nothing, labour you to get true wiſdome and vnderding; plant you the word of the Lord in your ſoules, and be well ſeene and learned in his ſtatutes, that you may know your ſelues, and vnderſtand aright, what the Lord your God doth require at your hands, for all matters, which do reſpect his worſhip, and your owne peace. And here I ſpeake not alone to the ſmall ones, and the baſer ſort of the people, but I ſpeake to you all, and chiefly to you, that are the great ones, and the ſtates of the land, euen to you that are Princes, and hauehave the chiefe ſtroke in matters of gouernment, and to you that are Iudges and hauehave authority to ſit vponupon life and death, and to cenſure all matters and perſons, that are brought before you: to you, I ſay, do I chiefly ſpeake, and therefore looke to your ſelues, deferre not your repentance any longer, but preſently while you hauehave time, be wiſe and learned.
So that the ſumme of this verſe is nothing elſe, Summe. but an exhortation vntounto the firſt part of repentance, which ſtandeth in the true knowledge of the Lord and his wayes, wherein remember two points. Part. Firſt the perſons to whom the exhortatiō is directed; then ſecondly the matter, to the which they are exhorted, containing firſt the time, when the duty is to be done, which he doth require of them; then the thing it ſelfe wherein it doth ſtand, or conſiſt.
The perſons to whom the exhortation is directed, are the kings, and iudges of the land. The Spirit of the Lord doth ſingle them out by name from all the reſt: not meaning thereby, that they alone were to do the things, that here and after he doth require of them; but his meaning is, by them to vnderſtand all of what degree ſoeuer they were, by the figure Synecdoche, when ſome are put for all. For he would hauehave all to repent, and to ſubmit themſelues vntounto the Lord, who before did rebell againſt him. But yet he nameth them onelyonly, who were thus the Kings and Iudges of the land, for ſundry cauſes. As firſt, becauſe they were deepeſt in rebellion, and had treſpaſſed moſt therein, as being the ringleaders of all the reſt. Secondly, becauſe they bad more things to ſtay thē backe then others had, and a greater meanes to pull them from the performance of the exacted duties. And laſtly, becauſe they being conuerted would eaſily draw all others after them, and cauſe them to do as they had done. For the multitude commonly doth depend vponupon the higher powers, and looke what they do, the ſame doth content them well, according to that in 2. Sam. 3.36. And all the people knew it (ſpeaking of Dauids mourning and faſting for Abner) and it pleaſed them, as whatſoeuer the king did, pleaſeth all the people. For theſe cauſes and the like, the holy Ghoſt might well direct his ſpeech by name vntounto the Kings and Iudges, and not ſpeake in generall vntounto all, though he did meane all, and his purpoſe were to hauehave eueryevery one to do the things here exacted of them, and not that the Kings and Iudges ſhould doe them alone.
Here by the way, we may obſerue a notable good inſtruction, which is this; namely, that Magiſtrates, and men in chiefe authority ſhould firſt of all turne vntounto the Lord, and be as the captaines of all the reſt in performing loyall and faithfull obedience vntounto him, in all dutifull manner, as it doth become them. For firſt and foremoſt they are more bound (as we ſay) vntounto God, then others are, as hauing larger benefites, and greater giftes beſtowed vponupon them then any beſides them hauehave; for the more bountifull that any is to vsus, the more dutifull ſhould we be to him a gaine. Secondly, becauſe they (for the moſt part) go beyond all others in ſins and treſpaſſes for number and greatneſſe; for the more and greater our ſinnes and treſpaſſes be, the more ſpeed and haſt ſhould we make to leaue them, and to turne vntounto the Lord from them, leſt they bring deſtruction vponupon vsus before we are aware. Finally, becauſe all others do hang vponupon them, as the dore doth on the hinges, and turne as they doe turne; for whom alſo they muſt anſwere at the dreadfull day of iudgement, when all ſecrets of mens hearts ſhall be diſcloſed, and eueryevery one ſhall receiue according to his waies. For the more that we may bring to God, and the heauier charge we hauehave to anſwere, the more forward ſhould we be to do thoſe holy duties which do belong to vsus, that we might ſaue many, and not be damned our ſelues. Oh that gouernours would lay this neare vntounto their hearts, and make a good vſe thereof vntounto themſelues. Bleſſed, yea twiſe bleſſed then ſhould both they and we be. Abraham, Ioſuah, Samuel, Dauid, Aſa, Iehoſaphat, Hezechia, Ioſiah, and others, that were men of great place and authority, hauehave done this long before our daies. The Lord grant for his mercies ſake, that our rulers and chiefe men for gouernment may do it, & alwaies do it in our daies, & in the daies of our poſterity after vsus. But if they ſhould faile herein (which God forbid) yet let vsus who hauehave ſome authority ouer others, looke to our ſelues in this caſe, and performe that duty, which the Lord doth require of vsus. We muſt not alone bring our children and ſeruants to the knowledge of their ſins, and cauſe them to walke in the waies of the Lord: but we our ſelues muſt go before them in theſe duties, and by our examples leade them on to a carefull performance thereof. Firſt we our ſelues muſt turne to the Lord, and become moſt dutifull and loyall vntounto him, and walke continually in his cōmandements. Then when this is done, we muſt be moſt earneſt with thē, & ſee that they do the like: that ſo all of vsus may ioyne together in turning vntounto him, from whom we went aſtray, and redeeme (as it were) the time that is paſt, by an eager perſuing after all thoſe things, as do belong to vsus, according to our roomes & callings. I pray thinke on theſe matters, and I beſeech God, to giuegive a bleſſing vntounto them, that they may do you good.
But to to come to the chiefe point, which is here to be ſtood vponupon, marke diligently, vponupon what conſideration the Kings, and Iudges (and ſo all others in them) are called vponupon to repentance and amendment of life. It is vponupon the conſideration of the great perill and danger, wherein they ſtood. For the exhortation which is here made, is deduced out of the former words, and the manner how it is drawne ſtandeth thus. All thoſe that are in a moſt dangerous eſtate, and are likely to be ouerthrowne with a ſhameful and perpetuall deſtruction, they had neede to be wiſe and learned, and turne to the Lord, as it doth become them. But ſuch is your caſe, o Kings and Iudges, your are in a moſt dangerous eſtate, and you are likely eueryevery one of you to be ouerthrowne with a ſhamefull and perpetuall deſtruction. Therefore it ſtands you vponupon to be wiſe and learned, and to turne to the Lord as it doth become you. From hence we gather this doctrine, Doct. that where there is any perill or danger hanging ouer mens heads for their ſinnes and treſpaſſes, there they muſt repent and amend their liues, and turne to the Lord whom they hauehave offended. So did vncircumciſed Nineueh, For when the Prophet Ionah had cryed in their citty: and ſaid, Yet fourty daies, and Nineueh ſhall be ouerthrowne, they faſted and prayed, and did put on ſackecloth from the greateſt of them euen to the leaſt of them, and did turne from their euill waies, and from the wickedneſſe that was in their hands, as we may ſee at large in the third chapter of the Prophecy of Ionah. So did wicked Ahab; for when the Prophet Elijah had told him of his ſinne, and of Gods iudgements that did belong vntounto him for the ſame, and had ſhewed him, how the Lord would bring euill vponupon him, and his poſterity, and make his houſe like the houſe of Iereboam the ſon of Nebat, and like the houſe of Baaſha the ſonne of Ahijah for the prouocation wherewith he had prouoked and made Iſrael to ſinne; euen then, when he heard thoſe words: He rent his cloathes, and put ſackecloth vponupon him and faſted, and lay in ſackecloth, and went ſoftly, as it is in 1. Kings 21.27. So did ſtifnecked Iſrael. For when troubles did come vponupon them, and miſeries were likely to weare them out, and to conſume them to nothing, they cryed from time to time vntounto the Lord, and bewailed their ſinnes and tranſgreſſions before him, as may be ſeene at large in the bookes of Moſes, the Iudges, the Kings, and the hundreth and ſeuen Pſalme. So, laſtly, did the prodigall ſonne; for when he ſaw all was ſpent, and he was like to die for hunger, as hauing nothing to eate, no not ſo much as the huskes, which the ſwinne did feed vponupon, he came to himſelfe, and reſolued to returne home vntounto his father, and to confeſſe his fault vntounto him, and to craue fauour at his hands, as it is in Luke 15.16 &c. that ſo he might be made as one of his hired ſeruants, if not to be accepted of him, as a deare ſonne and child againe. Thus you ſee, how perils and dangers ſhould moue vsus to repentance and amendment of life.
The reaſon is this, Reaſon. becauſe by repentance and amendment of life, all perils and dangers are preuented, and wholly remoued away from vsus; as all the former recited examples do notably declare vntounto vsus. But to adde a teſtimony or two thereunto, conſider what the Lord himſelfe doth ſay, in Ieremy chapter 18. verſe 8. touching this matter in theſe word. But if this nation (ſaith he) against whom I hauehave pronounced, turne from their wickedneſſe, I will repent of the plague that I thought to bring vponupon them. And do you neuer forget what he alſo ſaid to Ioſiah the king in 2. Chron. 34.27.28. Becauſe (ſaith he) thine heart did melt, and thou didst humble thy ſelfe before God, when thou heardeſt his word against this place, and againſt the inhabitants thereof, and humbledſt thy ſelfe before me, and tareſt thy clothes, and wepteſt before me; I hauehave alſo heard it, ſaith the Lord. Behold I will gather thee to thy fathers, and thou ſhalt be put in thy graue in peace, and thine eyes ſhall not ſe all the euill which I will bring vponupon this place, and vponupon the inhabitants of the ſame. Moſt acceptable therfore (you ſee) vntounto the Lord is an humble caſting downe of our ſelues before him, and ſhall bring vntounto our ſoules mercy and comfort, when proud rebellion and ſtiffe ſtanding out with Pharaoh and others, ſhall procure plague vponupon plague, till we be deſtroyed out of the world. Seeing then, that repentance doth ſtay the iudgements of God from falling downe vponupon vsus, and remoue them cleane away from vsus, that they may do vsus no hurt, there is cauſe ſufficient, why we ſhould repent and amend, when his iudgements do hang ouer our heads, and are likely eueryevery houre to fall downe vponupon vsus to our deſtruction, and vtter vndoing.
By this then we are taught firſt, Vſe. that they deale very fooliſhly and fondly, who being in perill and danger, do yet ſtill perſeuere on in their ſinnes and tranſgreſſions. Alas, it is like, as if a man ſhould remaine in an houſe, when the houſe is all one a fire ouer his head, and likely eueryevery minute of an houre to conſume him, either by burning, or falling. Or elſe it is like, as if a man ſhould be in the midſt of a riuer, where he is ready continually to be drowned, and doth ſee no way to eſcape; yet will not ſtretch out his hand to lay hold of that which may ſaue his life, and miniſter vntounto him a preſent ſuccour and aide.
Secondly, hereby we may learne, what we our ſelues ought to do in all manner of diſtreſſes and calamities whatſoeuer. Is the hand of the Lord already vponupon vsus? or do we feare ſome iudgements to come? Humble we our ſelues then before the Lord, be we ſory for our ſinnes, leaue we all our wicked wayes, and turne we ſoundly vntounto the Almightie, and all ſhall be well with vsus; both his hand that is vponupon vsus ſhall be remoued away, and thoſe iudgements that do hang ouer vsus, ſhall be ſtaied, and neuer fall downe vponupon vsus. Neuer forget we that comfortable ſaying, which is in 2. Chro. 7.14 and is vttered by God himſelfe in theſe words: If my people (ſaith he) among whom my name is called vponupon, do humble themſelues, and pray, and ſeeke my preſence, and turne from their wicked wayes, then will I heare in heauen, and be mercifull to their ſinne, and will heale their land. Downe then at night, and downe in the morning before your God, ſend vp vntounto him the true ſighes of an humble heart, and of a broken ſoule for all your tranſgreſſions; and aſſure your ſelues (as you liue and breathe) he will reſpect them with a ſauing grace. For he hath a moſt melting heart towards his poore people, that when the rod is euen vp, and he ready to ſmite, then, euen then, he ſtayeth his hand oftentimes of himſelfe, and is loath to ſtrike: yea he breaketh out into compaſſionate words, ſuch as are in Hoſea 11.8. when he ſaith, How ſhall I giuegive thee vp, O Ephraim? how ſhall I deliuer thee, O Iſrael? How ſhall I make thee as Admah? how ſhall I ſet thee as Zeboim? My hart is turned within me: my repentings are rolled together, I will not execute the fierceneſſe of my wrath, &c. as it is there in that place. Could euer any father ſpeake more compaſſionately ouer his child, when he were about to beate him? Surely no tongue can expreſſe the Lords goodneſſe and pitty towards vsus. And therefore ſettle with your ſelues this comfort, that if you returne from your ſinnes, and once leaue your tranſgreſſions, he will not puniſh you, nor execute thoſe iudgements vponupon you, which you hauehave deſerued.
Obiect. But we are in no danger, may you ſay, Obiect. and ſo need not to repent for that cauſe. For we liue in the dayes of peace, and no peril doth hang ouer our heads. Anſ. Anſ. Let no man deceiue himſelfe. For we all hauehave ſinned and treſpaſſed againſt the Lord, and his Annointed, as well as theſe Kings and Iudges had done, who are here called vponupon to repentance and amendment of life; and looke what danger they ſtood in through their ſinnes and treſpaſſes; the ſame do we now ſtand in through our ſinnes and treſpaſſes, and therefore we hauehave as great need to repent, as they had. Will you, that I ſpeake all in one word? Then thus it is. EueryEvery perſon of vsus hauehave deſerued to be caſt into hell, forasmuch as we do daily breake the commandements of God, and all the iudgements that are there do of right belong vntounto vsus, and we are liable vntounto them eueryevery houre, yea eueryevery minute of an houre; and therefore, I ſay, we hauehave great need to repent, to auoide them. Queſtionleſſe, the more we ſtand out, the worſe it will be for vsus. We our ſelues diſlike haughtie pride in others towards vsus, but eſpecially in ſuch as owe vsus duty and obedience; and humble and meeke ſpirits we take pleaſure in. He that yeeldeth when we chide, and ſtoopeth to vsus when we are angry, we quickly obſerue, and readily receiue to fauour againe. How much more, thinke you, are theſe things due to God from duſt and aſhes? Follow then what to him, you know, is pleaſing, and to your ſelues euer profitable. An army of ſouldiers ſhall not ſooner repell our enimies from vsus, then true repentance ſhall the Lords wrath, that hangeth ouer vsus. That is the onelyonly thing that can make vp the hedge, and ſtand in the gap before the Lord for vsus, that he ſhould not deſtroy vsus. For the Lord cannot ſtrike vsus, when we hold vp our hands for mercy, and looke vponupon him with watery eyes, humbled in the duſt before him, and for Chriſt begging pardon at his hands. And therefore euer make vp this wall of defence by true prayer, and hearty repentance againſt him, and ſtand your ſelues in the gap, thus crying vntounto him in his Sonne againſt your ſinnes, and be aſſured you ſhall preuaile.
But alas, men do faile much in the performance of this dutie. It may grieue a good heart and ſoule to thinke, how wretchleſſe and careleſſe they are therein. Though iudgements lie heauy vponupon ſome of them already, yet they repent not, nor returne to the Lord. The ſickneſſe that is vponupon them, the vexation of ſpirit that is within them, the vntowardneſſe of their children and ſeruants that are neare vntounto them, and the loſſe of their goods, which do decay each day more and more round about them, cannot rouze them vp from their ſinnes, nor conuert them ſoundly vntounto the Lood, but they continue ſtill in their tranſgreſſions, and grow rather worſe, then better therein, adding drunkenneſſe vntounto thirſt, and one ſinne vntounto another. God amend them, if it be his pleaſure, and giuegive vntounto them better hearts. Others there are amongſt them, who yet are ſpared, ouer whom notwithſtanding the iudgements of the Lord do hang in a moſt fearefull and cuident manner. For they are likely eueryevery houre to hauehave ſome plague fall vponupon them, and to be carried away body and ſoule to hell, their ſinnes and abhominations are ſo vile and filthy before the Lord. But yet alas, they perſeuere on ſtill in their euill wayes, and take not this holy courſe of repentance, to ſtop the Lords iudgements from falling downe vponupon them, and to ſaue themſelues from that ſulphurian and euer-tormenting place.
It is noted of the wiſe man in the Prouerbes, chapter 23.3. that he ſeeth the plague, and hideth himſelfe; but the fooliſh (on the the contrary ſide) goe on ſtill, and are puniſhed, Deale we, as this wiſe man, and not as the foole. Looke we vponupon our dangers, and labour we by a ſound conuerſion vntounto the Lord to preuent them: otherwiſe the Lord himſelfe will ſay of vsus, as he did of Ephraim, when he ſayd, The ſorrowes of a trauelling woman ſhall come vponupon him, he is an vnwiſe ſonne, elſe would he not ſtand ſtill at the time, euen at the breaking forth of the children, Hoſea 12.13. Great ſtirre doth eueryevery man almoſt make, when his aduerſarie commeth to take the poſſeſſion of his houſe and liuing ouer his head, and that by force and violence: or when the Shrieffes men do approach neare to take him, and to carry him to the gaole, where he knowes he ſhall lie in wofull miſerie ſome time, and in the end leeſe his life by a ſhamefull death. Oh what ado then is there? what ſhiftings then do enter into mans heart? No ſtone then (as we ſay) is left vnmoued, but eueryevery courſe that may be thought vponupon is taken, to preuent that perill and danger. And yet ſhall men lie ſtill, and do nothing to preuēt the danger of hel, which is 10000. times worſe thē any priſon or death in this world, & brings with it more troubles by millions, then euer the loſſe of any houſe or liuing can do here? Awake we, awake we; and if euer men will beſtirre their ſtumpes, (as it is in our prouerbe) now let them beſtirre them, and with all haſt let them runne vntounto the Lord for merciemercy and grace, before his wrath breake out and conſume them.
Laſtly, by this we may learne, what counſell and aduice to giuegive to others, when they are in ſome danger, and know not well what courſe to take to rid themſelues there-from. If any of them ſhall come vntounto vsus, as the Iewes did to the Apoſtles, ſaying, Men and brethren, what ſhall we do? Acts 2.37. we may eaſily anſwer them, euen as it is here, Be wiſe and learned, &c. that is, repent you of your ſinnes, and ſubmit your ſelues vntounto the Lord your God in all dutifull obedience, as it doth become you. This, this is the onelyonly courſe that you muſt take. Doubtleſſe no other courſe in the world can do you any ſound and perfect good; but if you ſhall once performe this, all ſhall be well with you quickly; as it was with Nebuchadnezzar, who vponupon his ſubmiſſion vntounto the Lord, was reſtored againe to his kingdome; or as it was with Manaſſes, who vponupon his prayer vntounto the Lord, and hearty ſorrow for his ſinne was deliuered out of his priſon at Babylon, and reëſtabliſhed againe in the throne of his kingdome at Ieruſalem: or laſtly as it was with the Iſraelites, who vponupon their crie vntounto the Lord, and the confeſſion of their ſinne, were from time to time deliuered from their enimies, and bleſſed with peace, and abundance of good things.
Hitherto for the perſons, to whom the exhortation is directed: now let vsus come to the matter, whereof it doth conſiſt. And that in a word is repentance and amendment of life, as I touched before. Wherein is conteined firſt the time, when it muſt be had, then ſecondly the points, wherein it doth ſtand. The time is preſent, ſet downe in this word, Now. Becauſe they were in a preſent danger, and were likely eueryevery houre to be deſtroyed; therefore the Prophet would hauehave them to repent preſently, and out of hand, euen before thoſe iudgements of the Lord did fall vponupon them, which were mentioned before in the 5. and 9. verſes of this Pſalme. Wherehence we are taught this doctrine, that men muſt out of hand repent and turne to the Lord, and not deferre their conuerſion from time to time, but preſently goe about the ſame. Seeke the Lord (ſaith the Prophet Eſay in Chap. 55.6.7.) while he may be found, call ye vponupon him, while he is neare. Let the wicked forſake his wayes, and the vurighteous his owne imaginations, and returne vntounto the Lord, and he will hauehave mercy vponupon him, and to our God, for he is very ready to forgiue. While we hauehave time (ſaith Paule in Gal. 6.10.) let vsus do good vntounto all men, but ſpecially vntounto them that are of the houſhold of faith. And to day (ſaith the holy Ghoſt in Heb. 3.7.) if ye ſhall heare his voyce, harden not your hearts, as in the prouocation, according to the day of the temptation in the wilderneſſe; but exhort one another daily, while it is called to day, leſt any of you be hardned through the deceitfulneſſe of ſinne. Thus you ſee ſhortly the verity of the doctrine, and the confirmation thereof.
Now the reaſons of it are many, but chiefly theſe foure. Firſt, Reaſons. becauſe it is vncertaine, whether we ſhall liue any longer, or no. For the yong do die, as well as the aged, and men are oftentimes taken away on the ſudden. Thou foole (ſaith God to the rich man in Luke 12.20.) this night will they fetch away thy ſoule from thee, then whoſe ſhall thoſe things be, which thou haſt prouided? And when men ſhall ſay (ſaith Paul in 1. Theſ. 5.3.) peace and ſafety, then ſhall come vponupon them ſudden destruction, as the trauaile of a woman with child, and they ſhall not eſcape. Many examples we hauehave hereof in the Scriptures. The world thought themſelues ſure, when they were eating and drinking, but then came the floud, Luke 17.27. The morning was faire, when Lot went out of Sodom, and yet before night, were the Sodomites deſtroyed. Gen. 19.23. Nebuchadnezzar thought himſelfe neuer more ſure, then when he had builded great Babell, but yet while the word was in his mouth, God humbled him downe vponupon his knees. Dan. 4.12. And well was Herod when he began his Oration to the people, but before the end thereof, & his departure from them, the Angell of the Lord ſmote him, ſo that he was eaten of wormes, and gaue vp the ghoſt. Acts 12.23. So that if we do deferre our repentance but one day, yea but one houre, death may preuent vsus, before that we can repent, and ſo we ſhall be damned.
Secondly, becauſe the longer that a man doth poſt off his repentance, and amendment of life, the harder it will be for him to repent and amend at the laſt. Can the blacke Moore (ſaith Ieremy in Chap. 13.23.) change his skinne, or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to do euill. As though it were a thing vnpoſſible for a ſinner, who hath continued long in his ſinne, to leaue his ſinne, and to forſake it, and ſo to become a good man at the laſt. And ſurely with man it is vnpoſſible, though it be otherwiſe with God, vntounto whom all things are poſſible. For if we cannot ouercome a Lyon, when it is yong, and but a whelpe; how ſhall we be able to ouercome him, when he is old, and growne to his full power and ſtrength? And if we be not able to bow a tree of ſixe yeares growth, it is in vaine for vsus to go about to bow it, when it is twentie yeares old or more. So, euen ſo, it is alſo with ſinne; the longer that we ſhall nouriſh it in our boſomes, the harder it will be for vsus to ouer-maiſter it in the end, yea it will be vnpoſſible for vsus to do it. For that will grow ſtill ſtronger and ſtronger, and we our ſelues ſhall be weaker and weaker. And therefore it is good to go about the cure of it betimes, as we do about the cure of ſuch wounds as are made in our bodies, knowing that the lōger that they be deferred, the harder is their recouery at the laſt.
Thirdly, becauſe God is to be ſerued before all things (whether the world, the fleſh, or the diuell) as Elijah the Prophet would be ſerued before the widow that fed him. 1. Kin. 17.13. Seeke firſt the kingdome of God (ſaith our Sauiour in Math. 6.33.) and his righteouſneſſe, and all theſe things ſhall be miniſtred vntounto you. So ſoone as man was created, a law was giuen him; to ſhew, that he ſhould liue vnderunder obedience from the day that he was borne in. So ſoone as he is borne, he is baptized in the name of God; to ſhew, that when we cannot runne to God, we ſhould creepe as it were to him. So ſoone as he beginneth to pray, he ſaith, Hallowed be thy name, thy kingdome come, &c. before he aske his daily bread; to ſhew, that we ſhould ſeeke the ſanctification of Gods name, and the doing of his will before the food that we liue by, much more before the ſins and pleaſures which we periſh by. And ſo ſoone, laſtly, as he receiueth any talent or gift from aboue, he is commanded to vſe them; to ſhew, that we muſt go about the Lords buſineſſe, and not our owne, & be occupied alone in ſuch matters, as may bring glory and honour vntounto his name. So that nothing is to be preferred before the Lord, but the Lord before all things: and therefore repentance not to be deferred any time, but the workes thereof to be done out of hand, that ſo God may hauehave his due and right, in being ſerued and honored before all things, as he ought to be.
Finally, becauſe all ſeruice whatſoeuer is onelyonly due vntounto the Lord, who may iuſtly challenge vntounto himſelfe (as his owne due and right) our ſelues, and all that we hauehave. Ye are bought for a price (ſaith Paul in 1. Cor. 6.20.) therefore glorifie God in your body, and in your ſpirit; for they are Gods. We muſt louelove the Lord our God (you know) with all our hearts, with all our ſoules, and with all our ſtrength. Deut. 6.5. And we are deliuered from our enimies (you know alſo) to this end, that we ſhould ſerue the Lord in holineſſe and righteouſneſſe all the dayes of our life. Luke 1.75. So that God muſt hauehave all, we may not take ſo much as an houre, no not ſo much as a minute of an houre, and beſtow the ſame vponupon the ſeruice of the world, the fleſh, or the diuell, but he that hath made vsus, muſt hauehave eueryevery part and portion thereof. And therfore in all theſe reſpects, you ſee, we muſt immediatly without any further delay apply our hearts to wiſedome, and ſeeke only thoſe things, which do concerne the Lord and his worſhip, and take no more care for the fleſh, to fulfill the luſts thereof.
The vſe hereof ſtandeth chiefly in three things. Vſe. The firſt ſheweth the great folly and wickedneſſe that is in the world, whoſe propertie is euermore, to deferre their repentance till the laſt. If we ſhould ſee a man wounded to death (as we ſpeake,) that is ſorely hurt, and mangled in his body, and yet would ſeeke for no remedy to cure himſelfe, which might be had preſently, but would poſt it off from day to day a long time together; we ſhould thinke that he were deſperate or fooliſh. Or if we ſhould heare of a man, that hauing offended the kings Maieſtie, and for the ſame were likely to be put to death, who yet would not ſeeke to pacifie his wrath, and to ſtay the execution againſt himſelfe, though he did know how to do it, but would deferre it from time to time, and ſay, that he would conſult thereof hereafter; braine ſicke and mad would we take him to be. So, euen ſo, doth the world deale. For though they know how to aſſwage Gods anger, that is kindled againſt them for their ſinnes, yet they will not take that courſe in hand, but they will poſt it off till the laſt, and ſo hazard their eternall ſaluation vponupon an vncertaintie. Herein the diuell doth moſt bewitch them, and lull them faſt aſleepe in the bed of their ſecuritie. Looke how racking vſurers are wont to giuegive day to yong heires from time to time, vntill at laſt they winde their inheritance from them: So doth he deale with them; he doth harden them on ſtill from day to day in their ſinnes, vntill he hath gotten them for his owne inheritance, and firme poſſeſſion in hell for euer.
But to leaue the world, let vsus come to our ſelues: out of this in the ſecond place we may learne, that it is our part and dutie, not to runne on ſtill in our tranſgreſſions, as the moſt do, but preſently and out of hand to leaue them, and to turne vntounto the Lord our God. As Abraham roſe vp betimes in the morning, and deferred no time, to go to ſacrifice his ſonne Iſaac, according to Gods commandement, as it is in Gen. 22.3: So we muſt make haſt, and poſt off no day, to go to ſacrifice our ſinnes and tranſgreſſions, that do offend the Lord and diſpleaſe him. All of vsus do confeſſe that our ſinnes muſt be left, and that God muſt be ſerued, but we cannot accord of the time, when to begin. One ſaith, he will begin, when he is rich; another ſaith, he will begin when he is free; an other ſaith, he will begin, when he is ſettled; an other ſaith, he will begin, when he is out of debt; an other ſaith, he will begin, when he is old, and ſo forward. We are like the Iewes in the firſt of Haggay, who ſaid: The time was not yet come when they ſhould build the Temple. But beloued the time is preſent, we muſt change our minds out of hand, and turne to the Lord. Did euer any whom we reade of in the Scriptures, feeling the piercing power of Gods Spirit, ſmitting vponupon the rocks of their hidden hearts within, take time with the Lord and ſay. They would yeeld after two moneths, foure moneths, or the like? No, no, they did not couenāt with the Lord for any time, but preſētly they were conuerted: they ſtaied not an houre houering & hammering, looking backe to Sodom with Lots wife, or to Aegypt with the Iewes, but ioyfully embraced the truth without delay. To day, to day is the voice of God, as you hauehave heard, and to morrow, to morrow is the voyce of Satan Chriſt (you know) would not ſuffer one of his Diſciples to go home, as it were to bury his father, but he muſt leaue that buſineſſe to others, and come and follow him, as it is in Math. 8.22. So that no delay in the world muſt be made, but immeadiatly we muſt leaue our ſinnes, and go about the Lords buſineſſe. Many reaſons there are (as you hauehave heard before) to moue vsus vp thereunto: I pray, remember them well, and let them ſtirre you vp to the diſcharge of your dutie, that this day wherein I do now ſpeake vntounto you, may be the day of your ſound cōuerſiō vntounto the Lord, & for the which hereafter you may reioyce for euermore. Say not with your ſelues, that you will repent hereafter. For firſt, you are not ſure that you ſhall liue till hereafter. As the Iſraelites died while the meate was in their mouthes, Numb. 11.33. And as Iobs children were killed as they were banquetting in their eldeſt brothers houſe. Iob 1.18. So may you die, or be killed on the ſuddaine before you are aware. Goe to now (ſaith Iames in Chap. 4.13.14.) ye that ſay, To day or to morrow we will goe into ſuch a citty, and continue there a yeare, and buie and ſell, and get gaine: and yet yee cannot tell what ſhall be to morrow. For what is your life? It is euen a vapour that appeareth for a little time, and afterward vaniſheth away. Secondly, if you had a charter of your liues (as no man hath) and ſo were ſure to liue till hereafter, yet you are not certaine, that then you ſhall repent. For repentance is not at your commandement, neither doth it lie in your power to take it, when you will: but it is the onelyonly gift of God, and in his hands alone to beſtow it vponupon whom he will, as you may ſee plainly by Pauls words in the latter end of the 2. chapter of his 2. Epiſtle to Timothy. And the longer that you do continue in your ſinnes (as you hauehave heard already) the harder it will be for you to leaue them in the end. For cuſtome of ſinning taketh away the ſence of ſinning, and long abode in darkeneſſe maketh ſtarke blind. Laſtly, if repentance were in your power (as it is not in the power of any mortall man whatſoeuer) and ſo you were certaine to turne at the laſt, if you would; yet you ought to repent preſently, becauſe your ſelues and all that you hauehave or can do, do belong to the Lord your God, who muſt be preferred before all things, as was ſhewed before vntounto you. For God muſt hauehave a morning ſacrifice, as well as an euening. And it is very abſurd and wicked, for a man to offer the firſt of his vintage to the delights of ſinne, and to ſerue God with the lees and dregs of his age: or to yeeld the flower and ſtrength of his life vntounto the foule affections of wretched nature, and to reſerue for God the very refuſe and weakneſſe of his time: wherefore turne, turne I beſeech you, euen now preſently, and make no longer delay. I ſpeake to you young men and maides, becauſe you muſt remember your Creator in the daies of your youth, before old age doth come, as Salomon doth teach you in Eccleſ. 12.1: and becauſe you are now apteſt and fitteſt to do ſeruice vntounto the Almighty, as hauing all the powers of the body and ſoule in the chiefeſt vigor and ſtrength, for the exerciſes of pure and holy region. You muſt not ſpend your time in vanity, or in the carnall pleaſures of your fleſh, after the manner of wicked yong men and maids; but in holineſſe and righteouſneſſe, according to the vow and promiſe, which you hauehave made with your God in baptiſme; after the manner of godly yong men and maides, who are regenerated and adopted to life eternall. And to reſtraine your ſelues the better in, you muſt alwaies remember with your ſelues, that you ſhall be brought at the day of indgement, to anſwere for eueryevery thing, which you ſhall do amiſſe in this time of your youth, be it great or ſmal, whether words or deeds, as you may ſee in the end of the eleuenth chapter of Eccleſ. I ſpeake to you old men and women, becauſe you hauehave lien too long in your ſinnes, and are ready to droppe into the graue. For it is too much already, that you hauehave ſpent your former time, after the luſts of men, and not after the will of God, in much wickedneſſe and abhominations. As Paul ſaith in Ephe. 5.14. Awake thou that ſleepeſt, and ſtand vp from the dead, and Chriſt ſhall giuegive thee light: ſo I ſay to you, Awake all you that ſleepe in your ſinnes, and ſtand vp all you that are dead in your treſpaſſes, and ſo the Lord ſhall giuegive you life, and not death. It was too late (you know) for the fooliſh virgins to knocke, when the gate was ſhut againſt them; and for the rich glutton to howle and cry to Abraham, when he was tormented in hell. So before it be too late for you, remember your ſelues, and while you hauehave light walke in the light, and betake your ſelues ſoundly vntounto the Lord, as it doth become you. In a word, I ſpeake to you all without exception, becauſe I louelove you all, and would gladly hauehave you godly here, & veſſels of glory hereafter; happy for this world, and happy for the world to come: make no couenant with your ſinnes, but renounce them all from this day forward for euermore. And albeit they ſhall as it were; cry out and ſay, Why do you come to diſmiſſe vsus before the time? As the diuels ſaid to Chriſt, when he did caſt them out, Why doſt thou torment vsus before the time? yet hearken not vntounto them, but giuegive them a deafe eare. For the time 1e already come, if not paſt already. For we ſhould hauehave repented long ago in ſackecloth and aſhes, if we had done as we ought to hauehave done; but yet now, now let vsus turne, and deferre no day or houre longer, but while the word is ſounding in our eares, let vsus be conuerted vntounto the Lord. He is the fondeſt fellow that euer was heard of, who falling into a deepe riuer, and hauing preſent helpe offered him, whilſt he is yet ſwimming on the toppe of the water, maketh refuſall of it, and anſwereth, that he will not be helped till another time, or before the next day; when as he is in danger to ſinke preſently, and to be drowned eueryevery minute of an houre. Beware we that we deale not after the ſame manner; for if we ſhall deferre our repentance and conuerſion to God, our caſe is no better then his. For eueryevery minute of an houre we ſtand liable through our ſins to be throwne into hell. What? ſhall we then ſtay and not turne? As God ſaid to Iſrael, Turne you, turne you from your euill waies: for why will you die, ô houſe of Iſrael? ſo ſay I to you; Turne you, turne you from your cuill waies; for why will you die, ô people of England?
Some (I grant) will out of hand repent in words, but not in deeds: they hauehave Iacobs ſmooth voyce, but Eſaus rough hands. Their mouthes (as one ſaith) are greater then their hands, which is monſtrous in nature: for they word it much, but they worke it little. As the figge tree (ſpoken of in the Goſpell) had faire leaues, but no figges: ſo they hauehave goodly words, but no holy workes. They are deciptfull Gibeonites, and painted tombes, like the hypocriticall Scribes and Phariſies. But we muſt do otherwiſe, wee muſt be ſound in heart as Nathaniel was, who was a true Iſraelite; and be plentifull in good deeds, as Iob was, who was a true child of God: we muſt repent both inwardly and outwardly, in word and in worke: and ſo I hope you will doe, as alſo make haſt for to do it.
Obiect. But here ſome man may ſay, what a ſtirre is here about repentance? here is more haſt required, then needs for: a ſoft fire makes ſweet malt: we may repent at our ley ſure. For firſt, nullum tempus eſt poenitentiae inidoneum, there is no time vnfit for repentance. Secondly, Deus eſt Deus miſericordiae, God is a God of mercy, he will forgiue vsus, whenſoeuer we ſhall repent and turne to him. Anſ. This, this hath alwayes bene the faſhion of the world. Looke how indulgent mothers are wont to deale with their children going to ſchoole, that hauehave ouer-ſlept themſelues, and do feare the correction of their maiſters: euen ſo do carnall men and women deale with themſelues, when they hauehave continued too long in their ſinnes, and do heare the iudgements of the Lord ſounded out of his word againſt them for the ſame. For as theſe mothers are wont commonly to comfort their children (thus fearing) with one of theſe two things, either that there is no time yet paſt, or elſe if the time be paſt, that their maiſter is a gentle man, and will forgiue them: So they do vſually heart on themſelues againſt all feare & dread whatſoeuer, by the conſideration of theſe two things; firſt, that there is no time vnfit or too late for repentance: ſecondly, that God is a mercifull God, and one moſt ready to forgiue them, though they hauehave poſted off their repentance ouer-long, and hauehave not turned vntounto him in time, as they ought to hane done.
In this ſnare and cord of the diuell, leſt you alſo ſhould be led along to your deſtruction at the laſt, marke what anſwer may be giuen to theſe things. To the firſt it may be ſayd, that though no time be vnfit or too late for repentance, while we are here in this world; yet oftentimes we are taken out of this world, before that we can thinke of repentance, and ſoundly turne vntounto the Lord. For as many are taken away on the ſudden, ſo it fals out by the iuſt iudgment of God moſt vſually (as an ancient Father doth wel obſerue) vt moriens obliuiſcatur ſui, qui cum viueret oblitus est Dei, That he ſhould forget himſelfe in the time of his death, who did forget God in the time of his life. Againe you muſt know, that late repentance is ſeldome or neuer good and true, but alwaies for the moſt part feigned and diſſembled, like to that which was in Pharaoh, Ahab, Saul, and others, who ſeemed to be ſorry for their ſinnes, and deſirous to hauehave the hand of the Lord remoued from them. For qualis vita, finis ita, ſuch as the life is, ſuch commonly is the death. A good man hath a good end, and a bad man hath a bad end. Laſtly, you muſt alwaies remember what was ſaid before; namely, that repentance is not in our power, and that we cannot turne to God, when we will. And therefore as a begger muſt take his almes, when it is offered vntounto him, and not refuſe it, becauſe there is no time amiſſe to take an almes: ſo we muſt take repentance when the Lord doth offer it vntounto vsus, and not vponupon ſuch a fooliſh conſideration caſt it off, as now was touched. Now to the ſecond it may be anſwered, that though God be a God of mercy, receiuing all ſinners vntounto himſelfe vponupon their repentance and amendment of life: yet he is withall a God of iuſtice, viſiting the iniquities of the fathers vponupon the children vntounto the third and fourth generation of all ſuch as do hate him, as you are taught in the end of the ſecond commandement. Dauid tels vsus in Pſal. 18.26. that he will ſhew himſelfe froward with the froward. Salomon ſheweth in Prou. 3.34. that with the ſcornefull he ſcorneth. And in the firſt chapter of the ſame booke, Wiſedome her ſelfe informeth vsus, that ſhe will not regard wilfull and obſtinate ſinners, turning vntounto her; in verſe 28. ſaying: Then ſhall they call vponupon me, but I will not anſwere, they ſhall ſeeke me early, but they ſhall not finde me; becauſe they hated knowledge, and did not chooſe the feare of the Lord. You know, how the Lord did ſware in his wrath, that the Iſraelites that did prouoke him in the wildernes, ſhould not enter into his reſt. Heb. 3.8. So that God will be farre off at ſuch a time to giuegive repentance, and vponupon repentance to receiue to mercy. And therefore as the women ſung concerning Saul and Dauid, ſaying: Saul hath ſlaine his thouſand, and Dauid his ten thouſand. 1. Sam. 18.7. ſo we may mournefully ſing, that the deſpaire of Gods mercy hath ſlaine thouſands, but the groſſe preſumption of his mercy, hath ſlaine ten thouſands. Wherefore to conclude this point, let neither of theſe impediments, nor any other whatſoeuer, hinder you from a preſent conuerſion vntounto the Lord, but out of hand take him for your onelyonly God, and ſerue him.
Laſtly, here we may learne, what to do in regard of thoſe, who are vnderunder vsus. We muſt not ſuffer them to go on ſtill in their ſins, but breake them quickely to the Lords yoake and bow. He is a fond fellow, that will not breake his horſe, while it is a colt, but let him runne on till he be old, and ſhall fling him into the ditch. And he deales very fooliſhly, that hauing a beautifull ſtanding cuppe, and very precious balme giuen vntounto him to put into the cuppe, will not yet put it in, before the cup hath ſtood long full of ſtinking liquor: So we our ſelues ſhall be no better, if we ſhall ſuffer our children, and others vnderunder our tuition, to go on in their childhood and youth vnnurtured in the waies of the Lord, and ſuffer them to liue after their owne will, and to drink in the deadly poyſon of the world, whereby they ſhall be made vnable to be reclaimed at the laſt. But teach we them betimes, and labour we to bring them to the knowledge of the Lord, and obedience vntounto his will: ſo ſhall not ſinne be their deſtruction, nor rebellion be their ouerthrow. But more of this elſewhere.
As thus we hauehave heard when we muſt repent, ſo now let vsus heare, wherin repentance doth ſtand. And that is in two points, the one is knowledge or vnderſtanding; the other is obedience or ſubiection. Of the former of theſe mention is made in this verſe; of the latter in the following.
Bewiſe (ſaith the Prophet) ye Kings, be learned ye Iudges of the earth. Here is that knowledge & vnderſtanding expreſſed, which is required of vsus in eueryevery true & ſound repentāce: but what means the Prophet hereby, may you ſay? were the Kings vnwiſe? and were the Iudges of the earth vnlearned? Yes ſurely, for otherwiſe they would neuer hauehave rebelled againſt the Lord and his annoynted, as they did. Yet his meaning is not, that they were altogether without wiſedome and learning: for they had wordly wiſedome and learning in great aboundance; but that they wanted the heauenly wiſedome and learning, & therefore he doth exhort them to looke for that. Marke here, there is a two-fold wiſedome and learning; one that is earthly and from man: an other that is heauenly, and from God. The children of this world (ſaith our Sauiour, in Luk. 16.8.) are wiſer in their generation, then the children of light. In which words he doth intimate, that as there are two ſorts of men; the one wicked, called the children of this world; the other godly, termed the children of light: ſo there are two ſorts of wiſedome, the one for the body and this life; the other for the ſoule and the life to come. This latter wiſedome the Kings and Iudges (here) wanted, but the former they had. For the body and this life they were wiſe and learned, they knew well enough how to rule and gouerne, and to turne all things to their greateſt honour and profit, that might be. But for the ſoule and life to come they were vnwiſe, and vnlearned: they had no good experience in the word of God, nor any ſound knowledge to do their ſoules good, but herein (I ſay) they were vnlearned, and no better then fooles before the Almighty. This the Apoſtle doth make moſt cleare and euident in his firſt Epiſtle to the Corinthians, the ſecond chapter thereof, the ſixth verſe and ſo forward, when he ſaith: And we ſpeake wiſedome among them that are perfect, not the wiſedome of this world, neither of the Princes of this world, which come to nought: but we ſpeake the wiſedome of God in a mysterie, euen the hid wiſedome, which God had determined before the world vntounto our glory, which none of the Princes of this world hath knowne. For had they knowne it, they would not hauehave crucified the Lord of glory. Loe, here you ſee, that the Apoſtle doth not onelyonly ſay, that the Princes of this world (who are here in our text ſpoken vntounto by the name of Kings and Iudges) are without the true and heauenly wiſedome of God, but alſo doth proue it to be ſo, euen becauſe that they did oppoſe themſelues againſt the Lord Ieſus Chriſt, and did put him to death.
Wherefore here by the way we may obſerue, that in truth, and before the Lord, all are fooles and vnlearned, who do withſtand Ieſus Chriſt, and his kingdome, and do liue wretchedly, and not according to the Lords commandements. Howſoeuer they be for this world, men of great reach and policie, and be well ſchooled in all kind of literature for the gouernment of humane life, and the procuring of much honour and wealth vntounto themſelues: yet being ignorant in the word of God, and not ſeaſoned with an heauenly wiſdom, which may ſanctifie them in their waies, but do liue vngodly and vnholy liues: they, euen they, whatſoeuer they be, be vnwiſe and vnlearned, and no better then fooles & idiots before the Almighty. For ſo alſo it doth pleaſe his Maieſty for to ſtyle them in his holy word, as you may ſee in many places of the Prouerbes, and namely in the firſt chapter thereof; as alſo in the fourteenth Pſalme, and ſundry other places beſides. Hereof is it, that that compariſon is made by our Sauiour himſelfe in the beginning of the 25. chapter of the Goſpell according to Saint Matthew, wherein all wicked perſons are compared to fooliſh virgins, as the godly on the other ſide are compared vntounto the wiſe virgins. And hereof alſo is that ſaying of Paul, that the wiſedome of this world is fooliſhneſſe with God; and that the Lord knoweth, that the thoughts of the wiſe are vanity. 1. Cor. 3.19.20.
Obiect. Yea, but this ſhall neuer ſinke into mine head, may ſome man ſay, that thus the chiefe men of the country, & thoſe that do beare the greateſt ſtroke and ſway amongſt men, and do know how to rule and gouerne themſelues and others well, ſhould after this ſort be reputed and taken for fooles, and vnlearned perſons, as you ſpeake; I thinke rather, that the godly, and thoſe that do reſort vntounto Sermons are ſuch: for they are ſimple perſons in my iudgement, and very idiotes indeed. Anſw. It may be ſo indeed, for the naturall man perceiueth not the things of Gods Spirit: for they are fooliſhneſſe to him, neither can he know them, becauſe they are ſpiritually diſcerned, as it is in 1. Cor. 2.14. But conſider of things well, thou that art of that minde and opinion, tell me, what is the property of a wiſe man, and of one well learned? Is it not to walke circumſpectly, and to prouide beſt for himſelfe, as well for the time to come, as for the time that is preſent? Yes, for ſo we are taught in Epheſ. 5.15. & in Luk. 16. the beginning thereof, where the ſteward is commended for a wiſe man, for that he did prouide how to liue, when his maiſter ſhould take away from him his ſtewardſhip.
Well then go on, tell me in the ſecond place, do thoſe walke circumſpectly & prouide beſt for thēſelues, who do war againſt the Lord & his Annoynted, & not fore caſt what ſhal become of them after this life, but do run on ſtill in their ſinnes, to be damned for euer? Anſwer me this point, if thou canſt. Suppoſe thou didſt ſee a man, who is but weake and feeble, taking vp weapons againſt his ſoueraigne Lord and King, who is moſt warlike and potent, and challenging him into the field; wouldſt not thou take him for a foole, and one deſtitute of good ſenſe and vnderſtanding? But ſo deale all wicked perſons (how politick or rich ſoeuer they be for this world.) For they are but weake and feeble perſons, yet they warre againſt their dread ſoueraigne the Lord and King, euen the mightie God of heauen, who is able in the twinckling of an eye to deſtroy them all. And yet ſhall they bee wiſe and prudent with thee? Suppoſe againe, that thou didſt behold one in a place, where is both gold and braſſe in great abundance, and goodly garments together with much baſe attire, ſo that it ſhould be lawfull for him to take of either of them moſt freely which he would himſelfe; yet he would not meddle of the gold, & goodly garments, but would be exceeding buſie ſtill, in gathering vp the braſſe and baſe attire, reaching after one peece here, and another peece there; what wouldſt thou iudge of that partie? wouldſt not thou take him for a ſimple fellow, and a meere idiote? Yes, I muſt needs do that, thou wilt ſay. So, euen ſo, is the caſe here with men of this world. For whereas they might gather vp gold and goodly garments, that is, prouide for themſelues heauenly graces, and euerlaſting happineſſe in new Ieruſalem aboue (where are more precious things, then euer the eye of man hath ſeene, or his eare hath heard of, or can enter into his heart) yet they leaue them, and occupy themſelues wholely in gathering vp the braſſe and baſe attire; that is, they leaue the cate of heauen, and hunt after the world altogether, being very buſie about the pleaſures and commodities thereof, which are nothing in compariſon of heauen. And ſhall not they then bee vnwiſe and vnlearned with thee? But if thou wilt not count them ſo, yet the Lord doth, as thou haſt beard, and let this ſuffice vsus. And by it let vsus bee admoniſhed to take heed of all rebellion & wickedneſſe whatſoeuer, leſt we our ſelues be ſtyled after this manner, and be regiſtred in the booke of God, for fooles & vnlearned perſons. And ſo much ſhortly of this point bythe way.
In that the Kings and Iudges are called vponupon to be wiſe and learned, we obſerue this doctrine, that eueryevery perſon muſt labour to get vntounto themſelues an heauenly wiſedome and vnderſtanding of the Lords will and word. Get wiſedome (ſaith Salomon in Prou. 4.5.) get vnderſtanding, forget not, neither decline from the words of my mouth; forſake her not, and ſhe ſhall keepe thee, louelove her and ſhe ſhall preſerue thee. Wiſdome is the beginning, get wiſdome therfore, and aboue all thy poſſeſſiōs get vnderſtanding. He is very frequent with the like exhortations in many places alſo of the ſame booke. Reade them, I pray, at your leaſure, and marke them well. Paul in like manner, writing vntounto the Epheſians, doth ſtir them vp to the ſame duty, ſaying: Wherefor be yee not vnwiſe, but vnderſtand what the will of the Lord is. Eph. 5.17. Dauid alſo inioined the ſame duty vponupon his ſon Salomon, towards the end of his dayes, ſaying vntounto him as followeth: My ſonne, know thou the God of thy fathers, and ſerue him with an vpright heart and willing minde, as it is in 1. Cron. 28.9. Finally, the Lord himſelfe doth oftentimes make his moane and complaint for the want of this wiſdome and knowledge in his people, which is here required of vsus all, teaching vsus thereby how neceſſary it is for eueryevery one, and how well pleaſing to himſelfe. But at this time two places alone (to ſhew the ſame) ſhall content vsus. The one is in Eſay. 1.3. when he ſaith: The Oxe knoweth his owner, and the Aſſe his maiſters cribbe; but Iſrael hath not knowne, my people hauehave not vnderſtood. The other is in Ieremy 4.22. where you hauehave theſe words: For my people is fooliſh, they hauehave not knowne me, they are fooliſh children, and hauehave no vnderſtanding, they are wiſe to do euill, but to doe well they hauehave no knowledge. By all which places we may clearely ſee, what doth belong to vsus, euen a ſauing knowledge of Gods will, and an holy vnderſtanding of his waies. Wee must not be like to the horſe or mule that hauehave no vnderſtanding (as Dauid ſaith in Pſa. 32.9) but we muſt be changed by the renewing of our minds, that we may know what is the good, perfect and acceptable will of God, as Paul doth teach vsus in Rom. 12.2.
And the reaſons hereof are many. Reaſons. Firſt becauſe eueryevery man by his owne knowledge is a very beaſt before the Lord, as Ieremy doth witneſſe of vsus, in Ieremy 10.14. and as Dauid doth confeſſe of himſelfe, in Pſalme 73.22. ſaying: So fooliſh was I, and ignorant, I was a beaſt before thee.
Secondly, becauſe we ſhall neuer obey the Lord aright, vntill we know him and vnderſtand his will, nor yeeld any faithfull ſeruice vntounto him, as it doth become vsus. For the ground-worke of all religion, & the foundation of all true pietie, is the knowledge of the Lord and his wayes. As on the contrary ſide, the cauſe and fountaine of all diſobedience againſt God, is the ignorance of his will, and the vnlearnedneſſe of the ſame, as we hauehave heard in this Pſalme already: and as we may ſee by Hoſea his complaint, in the beginning of the fourth chapter of his Propheſie, where hee doth make his moane, that men did lie, and ſteale, and commit adultery, and that bloud did touch bloud, and aſſigneth this reaſon of it, euen becauſe there was no knowledge of God in the land. And ſurely where men know not God, what can bee looked for elſe, but all impietie againſt God, and all vnrighteous dealing againſt men?
Laſtly, becauſe all ſuch as are ignorant of the Lords will, doe not onelyonly erre while they are here, committing grieuous ſinnes againſt him, but ſhall be damned alſo hereafter for euer. My people (ſaith the Lord in Hoſea 4.6.) are deſtroyed for lacke of knowledge. And Paul doth ſhew in 2. Theſſ 1.8. that when Chriſt ſhal come to iudgement, and ſhew himſelfe from heauen with his mightie Angels, in flaming fire, he ſhall render vengeance vntounto them that doe not know God, which ſhall bee puniſhed with euerlaſting perdition from the preſence of the Lord, and from the glory of his power. So that if we ponder of all theſe reaſons well, we ſhal eaſily grant, that there is cauſe ſufficient, why eueryevery man ſhould labour and ſtriue, to plant ſome heauenly knowledge within his ſoule, and to become wiſe and learned in the ſtatutes of the Almightie.
In regard whereof we ſee firſt, in what great fault the world is in. For there is ignorance in eueryevery place. Alas, alas, moſt men know not aright, either that God who hath made them, or themſelues, who are made by him. And as for the grounds of true religion, and the rules of the Lords worſhip, they are as a ſealed and claſped booke vntounto them. We dwell in a nation and country, wherin the word of God hath bene freely read & preached many yeares together: yet it is pittifull to heare & vnderſtand, what ignorance is ſtill amongſt men, and how vnwiſe & vnlearned they be in the ſtatutes of the Lord. God amend vsus. But here ſome may ſay, that there was neuer more knowledge in this land, then now is at this preſent. To this I anſwer, firſt, that our knowledge is nothing to our long and continued teaching. For in regard thereof, we ought to be teachers our ſelues, who yet are taught of others, and hauehave need alſo to be inſtructed in the very firſt principles of the word of God, and are become (many of vsus at the leaſt) ſuch as hauehave neede of milke, and not of ſtrong meate, as the Author to the Hebrews doth ſpeake in the latter end of his fifth chapter. Secondly, that our knowledge (for the moſt part) is not a ſauing, or ſanctifying knowledge, but talkatiue and diſcourſing: It hangs vponupon our tongue, and ſwimmes about in the circumference of our braine; but it ſinkes not downe into the bottome of the heart (as it ought to do) to bring forth a reformed life. For we hauehave many talkers, but few true walkers: and ſundry there are, who can diſcourſe at large in matters of religion; but few there are, who feele the power and force thereof, being deaded by the meanes thereof vntounto their ſinnes, and quickened vp vntounto all fruitfull workes of righteouſneſſe, whereby God may be honoured, and man edified.
Secondly, by this we may ſee, that that doctrine, which is moſt currant at Rome, & thoſe places where Popery doth beare ſway, to wit, that Ignorance is the mother of Deuotion, is moſt falſe and erroneous, and to be abandoned by vsus, that are true and holy Chriſtians. As Chriſt doth ſay to the Sadduces: Ye erre, not knowing the Scriptures, nor the power of God, in Mat. 22.29. making there ignorance the cauſe of error, which is cleane cōtrary to their doctrine: ſo he ſaith to the Iewes: Search the Scriptures, for in them yee thinke to hauehave eternall life, and they are they which teſtifie of me, in Iohn 5.39. impoſing there this dutie vpō all that do intend to be ſaued at the laſt, to be conuerſant in the Scriptures; which is diſſonant altogether to their practize and teaching. If I would ſtand vponupon ſuch a common place as this is, I could alledge both places and reaſons enough to ouerthrow them in this reſpect, who are herein moſt like vntounto thoſe curſed and hypocriticall Scribes and Phariſies, who did ſhut vp the kingdome of heauen before men, neither going in thēſelues, nor ſuffering others that would enter, to come in. But let theſe things thus ſpoken ſuffice, and cauſe vsus not onelyonly to ſee their fault, and that woefull miſerie wherein they liue, but alſo to behold the ſweet and great bleſſing of knowledge, which God hath vouchſafed vntounto vsus, through the happy gouernment of his Annoynted ouer vsus, who doth permit vsus to enioy the Goſpell freely for the good of our ſoules, and doth take a care alſo for the right publiſhing of the ſame; that ſo his ſubiects might not bee ignorant therein, but hauehave the ſauing knowledge thereof eſtabliſhed within them, to their eternall happineſſe, and euerlaſting life.
Laſtly, out of this we may obſerue, what is our owne duty to do, and that is this: We muſt caſt away our ignorance, and become learned in the Lords will; we muſt ſet his ſtatutes before our eyes, and make them the men of our counſell; we muſt call after knowledge, and cry for vnderſtanding. We muſt ſeeke after wiſedome, as after ſiluer, and ſearch for her as for treaſures. Let the word of Chriſt (ſaith Paul to the Coloſſians, chap. 3.16.) dwell in you plenteouſly in all wiſedome, teaching and admoniſhing your ſelues in Pſalmes, and Hymnes, and spirituall ſongs, ſinging with a grace in your hearts vntounto the Lord. Here you ſee, hee would not hauehave them to content themſelues with a little knowledge, but they muſt labour to be furniſhed with a great abundance thereof, that they might know how to carry themſelues in all matters, as well for them of mirth and ioy, as for others that were more graue and weightie. And good reaſon too; for the word of Chriſt muſt bee the ſtone Ezell to vsus, that we may know where to ſtay and remaine (as Dauid did 1. Sam. 20.19.) It muſt be our tinne-ſtone, (ſpoken of in Zecharie 4.10.) that we may know the meaſure of the walles of new Ieruſalem, our glorious and renowned Cittie, the foundation whereof is of pearle, and the ſtreets of pure gold. In a word, it muſt be our ſtarre, that we may know which way to go directly vntounto all our duties, that are here below, and vntounto all thoſe ſweete beatitudes that are aboue. Doubtleſſe without the true knowledge thereof, we are all of vsus like to Sampſon without his eyes, or vntounto an hawke that is hooded: we ſhall wander from the Lord we know not whither, and commit moſt grieuous abhominations; but we ſhall neuer ſerue him aright, or doe any faithfull homage vntounto him. For onelyonly thoſe that know his name do truſt in him, but others do renounce him, as the Scriptures do teach vsus. Knowledge (we finde by experience) doth helpe men exceeding much in the waies of eternall life. For it doth direct them aright both what to iudge, and what to do in all matters of ſaith and maners, and it is a good bridle vntounto their luſts. It is moſt like vntounto a clocke, whereby thou maieſt know how thy life is ſpent; as alſo vntounto a man, which ſtriueth to beate the duſt out of our cloathing.
Wherefore, I beſeech you, and that in the bowels of the Lord Ieſus Chriſt, hauehave a care of knowledge, and labour by all meanes poſſible to plant a ſauing wiſedome within your hearts. Remember the reaſons that were alledged before, to moue your ſelues to this, thinke oftentimes vponupon them; and if neither your owne beaſtlineſſe by nature, who hauehave groſſe and thicke ſcales of blindneſſe vponupon the eies of your ſoules, as Paul had vponupon the eyes of his body at the time of his conuerſion, can ſtirre you; nor yet the commodities that comes by the knowledge of the Lords will, which are ſweete and great, can awaken you; yet (yet I ſay) let the feare of your owne damnation rouze you vp hereunto. For it is a moſt wofull thing to lye burning in hell, and yet (as it hath bene obſerued) all ignorant perſons do ſo. Suppoſe here were a fire prepared to burne you, and to morrow you muſt be caſt into the ſame, and there lye burning, peece after peece, till all be conſumed; would not you doe any thing which any man ſhould command you to do, to auoyde this puniſhment? O yes, any thing I doubt not. And yet will you do nothing to auoyde hell fire, which is tenthouſand times worſe then this, where you ſhall lye burning body and ſoule for euermore? Shall not this moue you vp to get knowledge and vnderſtanding? If you were blinde in body, you would giuegive great ſummes of money to hauehave your perfect ſight againe. And yet will you doe nothing for the ſight of the ſoule, which is blinde, and can ſee nothing at all? Will you take no paines to hauehave that couering that couereth all people, and that veile that is ſpred ouer all nations, to be remoued away from you, that you may be troubled no more with it? Darkeneſſe was one of the greateſt plagues which God brought vponupon Aegypt. But as for the darkneſſe of the ſoule, that is worſe then that by many degrees. For as this doth hinder the iudgement (which as an eye ſhould guide our actions) from diſcerning things fit to be done, and fit to bee vndone; and as it doth let our hearts and minds from going and walking about our workes of godlineſſe, ſo that we cannot paſſe through the ſweete fields of true comforts and heauenly meditations to life eternall: ſo it doth make vsus fall oftentimes into moſt horrible ſins while we are here, and it doth caſt vsus downe at the laſt into the bottomleſſe pit of hell (wherehence we can neuer come out againe) ſo ſoone as we doe depart from hence. And will you then reſt in it, and not ſeeke rather to come out of it? What? could Pharaoh (that wicked King) vſe meanes to come out of that bodily darkneſſe wherein he was, by ſending vntounto Moſes and Aaron for that end and purpoſe, & by offering vntounto them a certaine kinde of libertie to depart out of his country? And will you ſit ſtill, and not vſe meanes to come out of the ſpirituall darkneſſe wherein you are, which is farre worſe then that of his was? Remember your ſelues, I pray, and do as you ought to do.
But here ſome man may ſay, Obiect. that it is better for vsus to remaine ſtill in our ignorance, then to get knowledge vntounto our ſelues, becauſe ignorance doth excuſe men before God; and the more knowledge that any man hath, the greater ſhall his iudgement be at the laſt, if he ſerue not God according to his knowledge, as hee ought to do. For the ſeruant (ſaith our Sauiour in Luke 12.47.) that knoweth his maisters will, and doth it not, ſhall be beaten with many ſtripes, yea with more then he that knew it not, and did it not.
Here is a goodly ſhift for men to coſen their owne ſoules by. Anſ. But know thou (ô ſinfull man) firſt, that ignorance doth not excuſe men before God, but rather accuſe them (as all other ſinnes do) and lay matter of condemnation againſt them, to their eternall woe and death: for it is a grieuous tranſgreſſion in his ſight, and vnleſſe it be pardoned by the ſacrifice of his Sonne (which was figured out by thoſe ſacrifices which were offered vnderunder the Law for the ſinnes of ignorance) it will damne them in hell for euermore, and keepe them there in flames of fire that cannot be quenched, as thou heardſt in effect before. Indeed in ſome caſes ignorance doth excuſe men in part, from the greatneſſe of the fault, but not in whole, from all the fault. Secondly, that though he ſhall be beaten with more ſtripes, that knoweth the Lords will, and doth it not yet the other which is ignorant of it, ſhall be beaten with ſtripes, and he alſo ſhall be caſt into hell, as well as the former; howbeit his iudgement there ſhall not be altogether ſo ſeuere as his. And wilt thou willingly be beaten with any ſtripes, and go to that fearefull and euer-tormenting place? Laſtly, that ſome ignorance doth increaſe a mans fault, and make his iudgement to be the more cruell at the laſt, to wit, that ignorance, which is wilfull and affected: as when a man hath meanes to know the Lords will, and yet doth refuſe it of wilfulneſſe, or ſtubburnneſſe, euen becauſe he will be ignorant ſtill, and not hauehave knowledge to controll him in his ſinnes, or to ſtand vp as a Iudge againſt him in the end of the world, when the bookes of mens conſciences ſhall be opened, and eueryevery one iudged according to the things which are written therein; for this doth make him to be the more abhominable before the Lord, and doth procure vntounto him the heauier plagues to be executed vponupon him. I will ſhew this vntounto thee by a familiar example, taken euen from thy ſelfe. Thou haſt two ſeruants, the one of them doth reuerently hearken vntounto thee, to vnderſtand thy will, and pleaſure; and he is content to learne it to the vttermoſt, but yet he will do nothing accordingly: the other doth ſo far ſcorne thee and thy worke, that as he will do nothing for thee, nor according to thy mind, ſo he will not come into thy preſence to heare what thou wilt ſay vntounto him, or ſtanding before thee, will giuegive no heede to thy words. Which of theſe two (I pray thee) is the worſe, and the viler in thine eyes? and which of them wilt thou beate moſt? Is not the latter? Yes, I muſt needs confeſſe that, wilt thou ſay; for he doth commit a double fault, he will neither heare nor do; but the other doth commit but a ſingle fault: though he will do nothing, yet he is content to heare. So, euen ſo, muſt thou iudge of moſt ignorant perſons, who do liue now in our dayes. For they cōmit a double ſin, in that they will neither learne the will of God, nor do it; wheras others cōmit but a ſingle ſin, in that they only neglect it, & not do it. And therefore, I ſay, they are moſt abhominable before the Lord, and ſhall at the laſt be beaten of him with more ſtripes, then others ſhall be. Wherfore let this be no impedimēt to thee, but rather a ſpur in thy ſide, to prick thee forward, to get knowledge and vnderſtanding.
But what courſe ſhall I take, maiſt thou ſay, to attaine vntounto it? Thou muſt performe theſe things, Firſt, thou muſt pray earneſtly vntounto the Lord, to intreate him to diſcloſe his minde vntounto thee, and ſo to circumciſe thine eares and heart, that thou maiſt vnderſtand his will, and ſee the wonders of his law. For wiſedome comes by prayer, as Iames doth ſhew, in chapter 1.5. ſaying: If any of you lacke wiſedome, let him aske of God, which giueth to all men liberally, and reprocheth no man; and it ſhall be giuen him. Secondly thou muſt regard the Miniſtery of the word moſt reuerently, and frequent alwaies the holy exerciſes thereof, watching daily (as Salomon doth ſpeake, in Prouerbes 8.33.) at the gates of Wiſedome, and giuing attendance at the poſtes of her doores. For this is an excellent meanes to beget, and to increaſe knowledge within vsus; as Paul doth well obſerue in many places of his Epiſtles, and namely in the fourth chapter of his Epiſtle to the Epheſians; & as we our ſelues do find to be moſt true by our daily experience, both in our ſelues and others. Thirdly, thou muſt meditate carefully with thy ſelfe both day and night in the law and word of thy God. For as the infant doth grow from ſtrength to ſtrength, to be able to go by it ſelfe, by ſucking and plucking his mothers breaſts: ſo doth the child of God grow from knowledge to knowledge, by hanging continually vponupon the two breaſts of the Lords booke, the old and new Teſtament. Fourthly, thou muſt conferre and talke conſiderately with men of GOd, and with ſuch as cary knowledge in their lippes, and are able to diſcouer vntounto thee the ſecrets of the Almighty. For they ſhall make thee to vnderſtand that, which thou couldſt neuer attaine vntounto by thy ſelfe, and cauſe thee to ſee thoſe points after ſome cleare and euident manner, which were before vntounto thee as dark as a riddle it ſelfe; as thou maiſt ſee by the example of Philip and the Eunuch ſpoken of in the eight chapter of the Acts of the Apoſtles. Fiftly, thou muſt teach others circumſpectly that which thou thy ſelfe doſt know already, and rehearſe the waies of the Lord euermore vntounto them. For by teaching another, a man doth teach himſelfe, and ripen his owne knowledge and iudgement exceeding much, as many by their owne practiſe hauehave found it to be moſt true, to the great ioy and comfort of their ſoules. Finally, thou muſt abſtaine moſt prouidently from all ſuch things, as will hinder thy knowledge, and bring a ſpirituall darkneſſe vponupon thee. For as he that would hauehave a perfect ſight, to behold all things clearely, muſt beware of eueryevery thing, which will blemiſh his eye: ſo all thoſe that would hauehave a good vnderſtanding in the coūſels of the moſt High, muſt take heed of all ſuch matters, as are a ſtop and impediment therevnto. Now theſe are in number chiefly three. The firſt is a lodging of the affections of the heart, and the cogitations of the minde vponupon this world: for as outward darkneſſe groweth ſometimes by two much gazing vponupon bright and gliſtering things, as in experience we finde by white ſnow, white paper, and the like: ſo doth inward darkeneſſe grow alſo by fixing the minde too much vponupon the gliſtering glory of this world, the pompes and pleaſures that ſhine in it. Proofe hereof is that rich glutton, that wealthy Barne-builder in the Goſpell, and that turne-coate Demas, of whom Paul ſpeaketh: who all were blind (you plainly ſee) with gazing too much vponupon this tempting world. The ſecond is a cōtinuing in euil, & a doing of things which are wicked & naught. For as outward darkneſſe groweth by long being in darkeneſſe, as in a priſon or elſewhere; (for by experience it is found ſo often) ſo by long cuſtome of walking & liuing in the outward works of darkenes, groweth a ſtrong & thicke inward darkenes in the heart of man or woman, Confirmatiō hereof is Ahab, Cain, Herod, Iudas, and ſuch like ſpoken of in the Scriptures, and too many in our daies, who hauing long vſed ſwearing, lying, vncleaneneſſe, and ſome other vices, are growne ſo blind in them, that they neither will leaue them, neither be perſwaded, that they tend ſo to their deſtruction, as they do. The third and laſt is, greedineſſe after the world, and the commodities thereof. For as outward darkeneſſe groweth now and then by ouermuch heate, as we know, the hote dung falling into our eyes will hurt them, as it is ſaid it did Tobies: ſo ouer-hote deſire of gaine hurteth the inward light, as is apparent, both by that which hath bene ſaid already touching the world, and by that alſo which Paul ſaith, that They that will be rich fall into temptations, and into many fooliſh and noiſome luſts, which drowne men in perdition and deſtruction. 1. Tim. 6.9. For this is a kind of peſtilent heat within, which as powerfully thruſteth out the inward eye and light of the minde, as euer any outward heate did the eye of the body. Now of all theſe muſt we take heede, and voide them. Thus thou haſt ſhortly the things which thou muſt performe for the getting of knowledge. To conclude therefore, looke well vntounto them, and with care and conſcience do thou vſe them: and no doubt but thou ſhalt become wiſe and learned, and do that which is here required at thine hands.
The end of the ſixth Sermon.