commonly to draw them vnto repentance and doth deferre to deliuer his owne children from them but that they may be truely humbled and that they may call vpon him acknowledging by whom they are deliuered yea that hereby greater euils may be preuented after which manner the Lord for a long time did exercise his seruant Dauid whom his faithful God did not suffer to be tempted aboue that which he was able to beare but at length deliuered him from them all all things working together for the best to such as loue God The Vses of this Doctrine are both for Reprehension and Exhortation Reprehension to wicked men which through the lusts of their owne flesh promise vnto themselues liberty saying where is the promise of his comming 2 Pet. 3.3 euen as if God were mutable his word false and his delay in executing iudgements were a certaine argument either he could not or would not execute them all Notwithstanding of their contempt of this kinde there were some in the Primitiue Church such as Basilides Tâ—monius Simon Magus and after them the Hereticks called Gnostici as the Ecclesiasticall Histories make mention their sinne died not with them the diuell in this last and worst age hath consented the same to spring vp againe and that in foure sorts of people Atheists Anabaptists Papists and formall carnall Protestants Atheists which liue neither fearing the torments of hell nor desiring the ioyes of heauen beleeuing neither who say with Pharaoh Who is the Lord that we should serue him Anabaptists which condemne all obedience vnto Magistrates teaching that ciuill iurisdiction is vnlawfull Papists which giue liberty to prophanesse vniustice couetousnesse c Prophanenesse in setting vp a new Priesthood offering as they say a Sacrifice for the quicke and the dead whereby they abolish the Mediation and Sacrifice of Christ Iniustice in deposing Kings and making Subiects to rebell against them Couetousnesse for selling Pardons for sinnes for 1000. yeares to come yea making men to despaire of their owne saluation teaching that we cannot be assured of the king dome of heauen without a speciall reuelation Formall Protestants which turne the Counsels of Gods Election into wantonnesse reasoning thus If I be elected vnto saluation I shall be saued how badly so euer I liue or if I be appointed vnto damnation so it shall come to passe because Gods counsell is vnchangeable By those horrible Blasphemies Gods iudgements are abused the grace of God by them turned into the liberty of sinne Exhortation vnto vs all timely to repent vs of our sinnes Gods iudgements may seaze vpon vs whilst we are most secure when we are least aware we are as grasse which withereth and as the flower which fadeth the breath of the Lord may soone blow vpon vs for our destruction In Paradise men might haue liued or died Mortes potet deferre non aâ—ferre veniet sinelis veniet quands neseis August now we liue and must dye we are changed from grace and glory into sorrow and miserie before sinne nothing could change vs now euery thing doth change vs as one saith of Death so it may be said of other Iudgements They may be deferred not remoued they shall come when thou wouldst not they shall come when thou knowst not when winter commeth we waxe old when age commeth then we become withered when sicknesse commeth then we become weake death will come and then we shall dye the cloathes we weare vpon our backes the Sunne setting ouer our heads the graues vnder our feet yea the meat which goeth into our bellies telleth vs we must decay one creature doth summon another vnto iudgement the fish in the sea the fowles in the ayre the beasts on the ground the one day liuing in their elements the other day dressed for our meat giue vs warning our father 's summond vs and we our children To the graue we carry others others shall carry vs to this bed wherein all must sleepe Gen. 47.9 Psal 22.6 Hence Iacob called his life a pilgrimage Paul his life a race Dauid himselfe a worme and not a man A Pilgrimage hath an end a race hath a stop a worme is trodden downe vnder-feet and all this is to teach that we must dye Wherefore I say seeing both the particular iudgement of death and other threatned are certaine haue we not all cause speedily to repent vs of our sins that both others may be preuened and when we dye our death may be the beginning of endlesse ioy of life euerlasting For the second when the time of grace and saluation is offered not imbraced then iudgements shall come the people of the Iewes had a time of repentance the ministery of the Law and the Prophets now also haue they a time of iudgement vnlesse they did repent for the contempt of so great a mercy offered the destruction of the old World by the inundation of waters for their contempt of the ministry of Noah the herrible confusion of Corah Dathan and Abiram in the dayes of Moses the wickednesse of Saul in the dayes of Samuel the contempt of the Israelites after their deliuerance from Babylon and Assyria being like the Blackamoore which doth not chang his colour or the Leopard his spots and the iudgements which seazed vpon them clearely confirme this point The Iewes had many both painfull and faithfull Teachers yet they would not imbrace the mercy offered Christ the light of the world him they did crucifie Paul famous throughout all the world who had preached euen from Illyricum vnto Spaine for him they laid wait that they might kill him many others they had but all in vaine they would not heare What followed vpon this most fearefull iudgements within two and forty yeares after the ascension of Christ Tripart hist Ierusalem was destroyed by Titus the son of Vespasian and the whole land of Palestina at this day all groaneth vnder the Turkish thraldome The Primitiue Church for the contempt did also vndergoe most fearefull iudgements The Romans for their contempt were ouerthrowne by the Goths and Vandales and forced to forsake the ancient Septicolles and make their residence in Campus Martius where Rome standeth at this day The Citizens of Ephesus Colosse and Corinth for their contempt were by fire from heauen by the earth quake and pestilence destroyed to come nigher home England had her dayes of peace which being abused followed the scourge of Queene Mary whereby many thousands lost their liues yea euen of late God hath in diuers things visited vs by Famine Pestilence and euen for our contempt of mercies offered which yet if we doe refuse and reiect greater iudgements shall cease vpon vs. The Reasons hereof are these 1. In respect of the Iustice of God which must needs take place where Mercy is reiected 2. The Glory of God which is euen purchased by inflicting iudgements vpon contemners The Vse of this point is for exhortation vnto vs all that seeing we haue this day of mercy
euery one of vs to be frequent in hearing the word of the Lord that we may bee made fit for the seruice of our God Which of vs will be contented to haue our houses built of rugged and vnhewen stones and do we thinke that we can bee fit for Gods building vnlesse our superfluities by Gods word be pared weared away Thus of the instrument 3. Point Concerning the third point the vse of the instrument laid or put to the roote of the trees noting vnto vs two things First the propinquitie of Gods judgements Secondly the delay which he vseth in executing his judgements For the vnderstanding of both these points two things are to be obscrued First if the Axe be put to the roote of the trees why are they not cut downe Secondly if they bee not cut downe why then is axe laide vnto them or if Gods judgements be threatned why are they not executed and if they are not to be executed why then are they threatned For answer vnto both First The axe is laid to the roote of the trees Gods judgements threatned and yet not executed because the trees are reasonable trees men endued with reason the rootes of these trees the hearts of men which in time may change turne and bring forth good fruit namely when God by his Spirit shall renew their wils and bestow vpon them willing minds to performe the actions of holinesse In the performance of good our wils are not actiue but meerely passiue we haue no free will vnto that which is good wee are not onely prisoners Ephes 2.1 bound with the cords of sinne but starke dead without any ability in our flesh to performe any good worke but by the operation of Gods Spirit we are not onely destitute of that originall righteousnesse wherein wee were created but also our hearts are altogether enclined vnto euill The inuentions of our hearts are euill continually wherefore I conclude against the Papists that seeing by nature wee want originall righteousnesse and also are prone vnto all euill therefore we want free will vnto that which is good This the Apostle Paul confirmeth The naturall man perceiueth not the things that are of the Spirit of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Our righteousnesse is in Christ Iesus onely both in respect of his actiue and passiue obedience Through whom God doth account vs righteous 2 Cor. 5.4 imputing his sonnes righteousnesse vnto vs whom he hath made to be sinne for vs which knew not sinne that we should be made the righteousnesse of God in him Secondly although the trees are not presently cut downe yet is the Axe laid vnto them though Gods judgements are not presently executed yet are they denounced and threatned euen that hereby we may feare our cutting downe and in time bring forth good fruit that so we may not be cut downe at all for as Chrysostome saith although wicked men do not amend by feare Quam vis â—â—tus nec timore corrigitur tamen bonus nssi timuerit perivit Chrysost yet vnlesse the godly feare they shall perish Thus for the information of the vnderstanding The obseruations which then arise from the applycation of the instrument laid or put to the roote of the trees are these First that when Gods word is vrged and applyed to mens consciences and by preachers laid and pressed to the hearts of the hearers they then behold the propinquitie of Gods iudgements whereby they belong vnto God they are moued to repent which made Dauid to say I haue sinned and againe Psal 143.2 enter not into iudgement with thy seruants Gen. 41.32 Ioseph told Pharaoh that his dreame was doubled vnto him twise because the thing was established by God God would shortly bring it to passe or hasten to performe it so I tell thee thou hast need to feare when thy conscience is informed by the word of those judgements prepared for the wicked Let my counsell bee acceptable vnto you Breake off your sins by righteousnesse and your iniquities by shewing mercy vnto the poore In time forsake your wickednesse Dan. 4.27 seeing the Iudge is ready to knocke at the doore and now the Axe is laid to the roote fo the tree Secondly that howsoeuer our sins deserue that God should execute his judgements against vs so soone as they are threatned yet out of his abounding loue and mercy hee doth prolong his judgements and not presently execute the same Ezek. 18.32 As I liue saith the Lord I desire not the death of a sinner but that he should conuert and liue The Lord doth stretch out his armes all the day long to a froward and rebellious generation Matt. 11.28 For this cause our Sauiour doth most willingly inuite vs Come vnto me all yee that are weary and laedued with your sinnes and I will case you Gods mercies are aboue all his workes Psal 145.9 more willing by prolonging his judgements to conuert vs then by executing them to destroy vs. The truth of this doctrine appeareth in that Parable of the Figge tree which although it was vnfruitfull for the space of three yeares yet the dresser of the Vineyard did say Lord let it alone this yeare also till I digge round about it Luke 13.6 7. and dung it The Reasons hereof are these First that such as are appointed vnto life may haue conuenient time to vse those meanes by which they may bee furthered thereunto Secondly to conuince such as are disobedient contemners of the time of their visitation who shall be forced to approue the just judgements of God vpon them for their contempt as Achan who being taken confessed he had sinned of which Daniel speaketh We and our fathers haue sinned in transgressing the Law therefore iustly is thy wrath kindled against vs Iosh 7. for shame and confusion belongeth vnto vs other Reasons I haue touched before The vses hereof are both for exhortation and reprehension For exhortation first to be truely thankfull vnto God for this his aboundant mercy towards vs saying with Dauid in generall What shall I render vnto the Lord for all his mercies in particular For sparing vs so long and giuing vs so large a time of repentance We must take the cup of saluation in our hand and sing his euerlasting praise who sits vpon his throne and in greatest miserie sheweth mercie We receiue great blessings from God eyes to see hands to worke feete to walke a time to repent and yet alas all other creatures the Sunne the Moone the Starres are thankfull we vnthankfull Secondly to make right vse of our time redeeming the time which wee haue spent amisse if God doth bestowe vpon vs a time let vs not runne the more vnto sinne but the more be with drawne from the same Reprehension vnto such as turne the mercies of God into wantonnesse as abuse his gracious time wherein
God doth spare them and do daily increase in finne and runne on in wickednesse The first world was spared for a 120. yeares so Pharaoh the Isratlits the primatiue Church vnder Constantiue Germanie France England but did not make the right vse did not turne vnto the Lord therefore judgements came vpon them and I pray you hath not God spared vs this long time he might haue taken vs away by the sword by the famine by the pestilence as many amongst vs haue beene but it hath pleased him yet to spare vs judgements are threatned against vs and yet where is our amendment what vse do we make of this time sinne doth now more abound amongst vs from the highest to the lowest then formerly it hath done and is not this an euident token that the sweetnesse of mercy shall be turned into the bitternesse of judgement and then wee shall repent that in time wee did not vse time aright iudgements shal finde vs out howsoeuer wee may thinke to escape them Pharaoh bad Moses goe out of his fight but iudgements shall not depart from vs when we would It is Sathan that doth incite vs to neglect the opportunity of time because he gaineth by our forgetfulnesse therefore with Dauid wee might pray Teach vs O Lord that we may number our daies Psal 90.12 that we may applie our hearts vnto wisedome The wicked whilst mercy is offered neglect this numbering are more busie to multiply sin in short time become perfect swearers expert drunkards cunning deceiuers and so make not right vse of their time In life to liue well is joyfull to dye well is comfortable but after an euill life to dye in impenitencie this is most fearefull To conclude this point whilst it is to day let vs heare and obey whilst Gods iudgements do not lie vpon vs but hang ouer our heads let vs in the feare of God by repentance preuent them that they may be remoued Thus of the application and vse of the instrument Concerning the fourth point 4. Point the subjects whereunto the Axe is laid vnto the roote of the trees that is the word applyed vnto the hearts and consciences of men men are not all of one sort some are vngodly some are godly yet both may fitly be compared vnto the roote of the trees and the word of God is to be applyed vnto both In a tree two pointes are to be noted First that which is aboue the ground which remaineth after the branches are cut off commonly called a stocke Truncus Secondly that which is vnder the earth hid and couered by the earth firmely fastned to the earth both which Iob conjoyneth together Though the roote of it waxe old in the earth and the stocke thereof be dried in the ground yet by the sent of water it will bud The godly and the wicked may bee compared vnto both these parts of the tree though in a different respect First I say the godly may be compared vnto that part of the tree which is super terram aboue the ground for as it may bud and tender twigs may spring from it although the branches be cut off euen so although Gods children for a time may be terrified and as it were cut downe by Gods judgements yet at the length they spring againe or although Gods children for a time may seeme to haue the graces of Gods Spirit decaying or dead yet at the length they appeare as young branches out of the stocke though they seeme cut downe it is but onely for a time God can againe make them to fructifie he purgeth them that they may bring forth more fruite Iohn 15.2 Secondly the godly may be compared vnto that part of the tree which is sub terra Iam. 1.17 vnder the earth for as the roots are firmely setled and fastned to the earth whereby the tree is more firme and stedfast euen so are Gods children by faith firmely setled and fast grounded to the Lord Iesus Christ with whom is no variablenesse Prou. 12.3 nor shadow of changing Thus Salomon proueth a man cannot be established by wickednesse but the root of the righteous shall not be moued Rom. 8.39 and Paul also perswadeth himselfe that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any creature should be able to seperate vs from the loue of God which is in Christ Iesus our Lord. Matt. 7.24 Gods children fastned vnto Christ are like the house built vpon the rocke able to endure the stormes and windes of temptation the foundation of our faith remaineth sure strong is Mount Sion which cannot be moued and afflictions are vnto Gods children as that still and soft voyce which passed by Elias whilst he was vpon the Mount God doth by his grace and presence support them in the midst of their troubles that neither sinne nor Sathan nor afflictions shall be able to hinder their Progresse in the wayes of saluation The truth hereof appeareth by these two Reasons Hos 14.6 2. In respect of the certainty of our Adoption through Christ by vertue whereof our roots are fastned as the trees of Lebanon from whence there comforts doe arise to remoue our feare and doubting 1. Through him we shall receiue euerlasting life 2. We shall neuer perish 3. None is able to take vs out of his hand Secondly in respect of our obedience to this coniunction with Christ of which wisdome saith Iohn 10.28 Let thine heart hold fast my words and thou shalt liue Prou. 4.4 our loue is so great vnto Iesus Christ that death cannot dissolue the same we must say with Iob Though thou killest me yet will I trust in thee the Mediation of this Vnion is more sweet then the hony the hony comb for whose cause we must contemn all the pleasures of this world account them bitternes The Vse of this point is for our Instruction First constantly to perseuere in the Doctrine of saluation fast setled and firmely grounded vpon Iesus Christ Such as endure vnto the end shall be saned Tit. 1.9 Ephe. 4.14 Luâ—â— 17. If we doe this we shall obtaine the crowne of glory which the Lord hath promised to such as loue him Let vs be no longer children carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lye in wait to deceiue vs. Secondly to be thankfull for this our incorporation into Christ not suffering this so excellent a benefit to slip out of our minde imitating herein not those nine vnthankfull Lepers but the tenth returned backe againe to expresse his thankfulnesse And as we are to be thankfull so we must be carefull lest we dissolue and breake this our coniunction by falling away from that faith wherein we haue beene baptized to the beggerly rudiments of this world for then the diuell departeth from vs will returne vnto vs and our latter end
So then this weeping and mourning required in my text by the Prophet requisite to be in vs at this time doth purifie strengthen and purge the heart of man to the performing of good workes in arising from the works of darknes to a marueilous light Thus hauing shewed you the necessitie and excellency of those teares of this weeping and mourning these things are also to be considered 1. The diuers kinds of teares and what teares are required of vs. 2. The reasons which may induce vs to weeping mourning and shedding of teares For the first there are two kinds of teares 1. The kinds of teares Wicked teares 2. Godly teares Wicked tears are false and counterfeit diuellish and hellish 1. I say the wickeds tears are false hypocriticall Ier. 41.6 Such as Ioabs when he killed Amasa Ismaels when he killed the people that came to Gedaliah Ahabs whē he was reproued by the Prophet for Naboths death Iudas his after he betraied Chrrist These are Crocadile teares which weepeth when she hath killed a man and by and by will doe the like These are theeuish and whorish teares who weepe before the Iudge but being at liberty walke in their former course 2. The wickeds teares are diuellish and infernall euen such as of the damned in hell where there shal be weeping and gnashing of teeth which teares and mournings saith Saint Gregory are more to bee feared then expressed Godly teares are of foure sorts 1. 4. Kinds of godly teares Such as proceed from Gods children to cleere and declare their innocency as were the teares of Ioseph Susanna and the holy Martyrs of God in the time of persecution whose teares are put in the bottle of God 2. Such as proceed from a strong and liuely saith in the time of affliction whereby euen Gods children are comforted and refreshed of which Dauid saith Psal 42.3 My teares haue beene my meate day and night while they haue said where is my God Therefore saith Saint Augustine the Saints shed teares to see God dishonoured griefe troubleth the soule mourning doth enlarge it enlargement giueth it case For in griefe wee sigh sob and mourne lest the heart should burst with griefe and in another place he saith that nothing was pleasnt vnto him but mourning and teares 3. The teares of brotherly loue and compassion the teares which Christ weeped ouer Lazarus were loue-teares whereunto euen the beasts doe inuite vs as the horses and dogges of Iulius Caesar did compassionate and lament their dead master Beda 4. The teares of true Repentance such as were in Peter whose offence was washed away by his teares running downe when his shame was too great to bee knowne which ought to bee in euery one of vs the tongue may dissemble but those lay open the inward affections of the heart Those are especially required in this place Thus then What kind of teares are commendable all sorts of teares are not commendable and acceptable t◠but 1. such as are shed when we heare that God is dishonored 2. When the word of God is oppressed and the liberty thereof 3. When the Church and seruants of God are persecured Gods word is contemned the righteous are taken away from the earth the people are destroyed in their finnes such should our be at this time For the second Reasons to mooue vs to weepe and diuers reasons may prouoke vs to the performance of this duty 1. The remembrance of our grieuous sinnes and transgressions both originall and actuall 2. The feare of Gods anger and iudgements to be powred out vpon vs by reason of our sinnes 3. The misery of this present life in the company of sinners amongst whom we liue 4. The consideration of the ioyes of heauen which through sinne we haue lost and cannot otherwise be obtained but by true weeping and mourning 5. Weeping which declareth a sorrow for sin and mourning wherby is signified a deepe and feeling sorrow are tokens of true repentance Send foorth the mourning women and let them make hast and take vp a lamentation for vs That our eyes may runne downe with teares and our eye-lids gush out with water Ier. 9.17.18 Ierusalem wept sore in the night and her teares run downe her cheekes 6. They wash vs from sinne comfort the cold conscience and mollifie the hardnes of heart and therefore teares in the holy tongue are taken for wine and oile for as wine doth gladen the heart and oyle maketh the face to shine so tears comfort and make the conscience ioyfull 7. The loue which we owe vnto our country Israel could not be glad in Babel and although we are not in captiuity as they were praised be God what cause haue we not to mourne Psal 137.4 seeing our foules are by sinne vanished from God and our bodies and hearts diuided asunder whereat euen our enemies reioyce is not Gods hand both outwardly vpon our bodies and inwardly heauy vpon our soules euen hardnesse of heart which of all others is most fearfull yea of all things mans heart is most hard vngentle and intractable Hereby both our selues are deceiued and others we deceiue our selues in the iudgement of things vsing blinde and false spectacles mistaking Gods will esteeming euill good and good euill excusing our selues by the example of others trauailing with false guides custome example multitude ciuill honesty lawes of men c. and so an errour in iudgement breedeth deceit in practise we deceiue others in leading them by our example from the wayes of holinesse into the wayes of vnrighteousnesse and haue not we cause to weepe for this 8. They are commanded by God himselfe they haue beene vsed by our Sauiour Christ and his Apostles Iohn 11.35 and holy men and women in former times to refresh their troubled soules yea the very stones prouoke vs to this dutie which before change of weather drop teares The Vses hereof are threefold For Exhortation Vse 1 seeing mourning and weeping are the companions of true Repentance oh let vs all mourne weep say of our sins as Bernard saith Ber. de spec penit O wretched and vnhappy generation whose father is hard carefulnesse whose mother is shamefull filthinesse whose sister is base vncleannesse whose nurse is falshood whose reward is euerlasting bitternesse O sinfull generation borne in care swadled in shame attended by vice nourished with folly wedded to sinne hath issue eternall misery Let vs lament the abundance of our finne lest we lament for the losse of Sion either we must weepe here or weepe in hell Let vs weepe with Mary Magdalen if we would be comforted with her It is not enough to weepe with the eyes vnlesse also we weepe with our hearts otherwise we are but time-weepers Oh let the eyes of our vnderstanding and memory call to minde those sinnes which we haue done and mourne for them and let the eyes of our bodies shed teares abundantly send them downe the cheekes as through
spouts yea making furrowes therein by their continuall plowing Let vs truely weepe vnfainedly repent and so continue vnto the end Gen 32 26. 1 Sam. 1.12 as Iacob would not let God goe till he had obtained a blessing as Hanna ceased not from weeping till she had obtained her desire so let vs still weepe and mourne till God accomplish our desires t as sweet drops doe make a fertile spring so harty mourning maketh a vertuous soule and that this may be performed the Apostle Paul requireth sixe things Rom. 12.1 1. We must giue our body and soule to God 2. We must giue that which is our owne 3. It must be willingly not constrained 4. Our gift must be holy and vndefiled 5. That it may be acceptable to God 6. That it may be reasonable Oh that we would looke into our owne estate and narrowly marke the same we might finde many things which might moue vs to weepe Eccles 3.4 Salomon saith that there is a time to weepe we may say now is that time in this Land Gods iudgements vpon vs greater hanging ouer our heads the distressed estate of Gods Church abroad the multitude and malice of our enemies diuisions and contentions amongst our selues the great abhominations of the Land all these I say and many others should moue vs to weepe and mourne Oh let vs wash our beds and water our couch with our teares and thus soweing in teares we shall reape in ioy Let these be the causes of our teares Psal 126.5 these are the times of mourning wash your faces with water and couer the Lords altar therewith take heede vnto thy selfe for they which now laugh shall one day weepe Oh blessed is the shedding of such teares producing the fruits of celestiall comfort One weepeth in sicknesse another for oppression and wordlings for worldly causes but it is thou O righteous soule which shalt receiue profit by the teares in the purifying of thy minde For Reprehension vnto such as either mourne not at all Vse 2 or mourne not aright many mourne not at all neither for their owne sinnes nor for the abhominations of the Land Who weepeth when he heareth God dishonoured whose eyes stand full of water at the Apostacie of thousands in following the Beast which are marked in the forehead for destruction who mourneth that our greene trees dye and wither and that we which are aliue are but dry branches who weepeth for himselfe who weepeth that he cannot weepe enough we are for the most part hard hearted vnacquainted with this holy exercise some weepe not aright as hypocrites and other worldlings for worldly causes For Consolation vnto all such as exercise this holy dutie Vse 3 thou weepest at euening thou shalt haue ioy in the morning thou shalt be marked with the letter Tau and preserued Ezek. 9.4 when others shall be destroyed thy teares shall not be shed in vaine the Lord doth behold them the Lord doth regard them the Lord will bestow vpon thee thine hearts desire Thus ye haue heard the God did require of his people as he doth now of vs to testifie their vnfained Repentance with fasting with weeping and with mourning that as formerly they had multiplied their sinnes they might now multiply their sorrow for them and as formerly they had reioyced in their sinnes so now they might weepe and mourne for the same that as formerly they had pined their soules by sinning they might now abstaine from all their former delights punishing their bodies with fasting with weeping and with mourning Hence two other points may be obserued 1. That great sinnes require great sorrow and lamentation 2. That a sorrowfull spirit ought to accompany a penitent heart For the first Great and generall offences require a great and generall sorrow and lamentation The Israelites being ouercome by the Beniamites Iudg 20.26 fasted and prayed all the day vntill the euening and the day following they obtained the victory our priuate and publike sins require priuate and publike humiliation that we may vanquish our sinnes as they did their enemies The Reasons hereof are these two Reas 1 1. That there may be some proportion betwixt our sinnes and our sorrowes that great sins and great sorrowes much sinning and much mourning may follow the one vpon the other Reas 2 2. That both we may be the more prouoked to repent and the Lord more moued to pardon the more sensible our sorrowes are the more feruent are our prayers and the more feruent our prayers are the more doe they prouoke Gods loue towards vs Mat. 17.21 this kinde goeth not out but by prayer and fasting if our sorrowes are sensible our prayers earnest our groanes strong then thine heart is acceptable vnto the Lord. The Vses hereof are twofold For Instruction Vse 1 In expressing our Repentance we must vndergoe many sorrowes our life must be filled with feare our heart with sorrow our comforts with mournings we must suspect our eating lest we take too much delight therein we must doubt our actions lest they proue hurtfull we must bridle our naturall affections lest they exceede measure hauing alwayes a care to run the way of Gods Commandements For Exhortation Vse 2 We haue sinned much oh let vs repent much if we be children let vs now fast weepe and mourne if Vriah would not rest in his bed 2 Sam. 11.11 till Ioab and the Lords hoast were at rest then I exhort you now in the feare of God fast weepe and mourne now in this time of misery and rest not in this time of trouble in these dangerous dayes I doe not say that the Bridegroome is taken from vs although we deserue it but it is to be feared that our Candlesticke shall be remoued for there is now more time spent in feasting then in fasting in laughing then in weeping in reioycing then in mourning our sinnes cannot otherwise be put away God iudgements otherwise be remoued but by fasting weeping and mourning But alas our Tauernes and Alchouses our Stewes and Stages are often suller yea at all times more frequented then our Churches our peace maketh our liues licencious our manners monstrous and our names odious The Lord amend it For the second Doct. A sorrowfull spirit ought to accompany a penitent heart hence the Apostle Paul saith 2 Cor. 9.10 Godly sorrow worketh Repentance neuer to be repented of This seeking is not in many in these dayes and therefore it may be accounted a wonder but it may be more admired that we haue so much preaching and so little practise The Medicine that worketh most forcible causeth greatest paine and speediest cure euen so the bloud of Christ doth most sweetly wipe away oursins when we are most pricked inconscience marke this you which haue neuer wept one teare for your sinnes without Repentance there is no saluation without godly sorrow there is no repentance without prayer there is no godly sorrow this followeth vpon a sense of Gods anger
for our sinnes The Reason hereof is this Reason because there is no comming to Christ vnlesse we finde our selues oppressed then we haue most accesse vnto Christ when we haue most sorrow and thus the Lord doth temper our estate that when wee are lost in our selues he findeth vs for his strength is perfect in our weaknesse O happy sorrow which draweth vs to our God as a guide it leadeth vs as a broome it sweepeth the passage it craueth pardon and openeth the gate of Christs mercy and lendeth vs wings to flye thereunto as in the winter most raine falleth so in distresse there is greatest comfort The Vses hereof are twofold For Instruction then we are in greatest danger Vse 1 when we are least sorrowfull worldly medicines playing dancing drinking are not fit for those heauenly sores Drinke is good but not for them which haue caten poyson so mirth is good but not alwayes It must be at some times banished with fasting weeping and mourning neither must our mourning take away hope of pardon which is the estate of the wicked for if we doe truely mourne Gods anger shall be turned away he will pardon vs our faith though weake maketh vs victorious as there may be life in the body though not perceiued so there may be in the soule though not discerned as it was 〈◊〉 Dauid who said This is my death yet recouered both his health and ioy in the holy Ghost For Exhortation let vs by true sorrow for sinne testifie our true Repentance by this purgation we shall recouer health though the paines of true Repentance exceede the paines of the body and for this cause good men are said to suffer hell in this life yet assure thy selfe of heauen in the life to come mourne and weepe though God for a time delay yet he heareth thee and will grant thy requests Our Sauiour saith Father I thanke thee that thou hast heard me and yet at this time Lazarus was not raised Marke this well that we must also be ready to beleeue that God will grant that which wee aske as we are ready to demand and pray for the same To draw to an end As the Lord by his Prophet required of the Iewes to turne vnto him with all their heart with fasting weeping and mourning that they might preuent those iudgements which were threatued against them so also at this time he requireth this dutie at our hands he requireth our turning euen an holy reformation of our corruption whereby we must be sorry for euill doing and more carefull to admonish others by our fals and to preuent sinne in our selues and more wise to auoid the occasions thereof If wee finde more cheerefulnesse in troubles more patience in waiting vpon God more care to make our enemies Gods friends taking to heart sinnes of the time more sorrow for sinne then crosses if we feele an increase and growth of grace with a longing desire for our perfection in glory these are certaine and vndoubted tokens of our true conuersion vnto the Lord which is the onely meanes to remoue those iudgements which lye vpon vs and preuent those which hang oueour heads For this cause let vs try and examine our selues what wee finde within vs which may condemne vs. To this effect let the heart which is the seate of the affections speake to euery one or vs or more plainely let conscience now speake boldly to all sorts of people for the heart is still put for the conscience amongst the Hebrewes they hauing no particular word for it so that a pure heart and a pure conscience are equiualent tearmes as diuers places of scripture confirme telling them both whererein they doe amisse and likewise what God doth require of them And thou oh Conscience What conscience ought to tell that thou maiest execute thy office aright speake in the language of Canaan spare no mans person tell euery one of their sinnes Goe vnto all Christian Princes will them to tread in the scope of Iosiah by weakning the power of Autichrist Princes pulling downe the high places spreading Leuites throughout their land to preach the word of God that godlines may bee maintained and sinne punished Goe vnto the Nobilitie and tell them The Nobles that there is no true Nobility without a good conscience Goe to the Counsellers and Iudges and say vnto them Iudges that Magistrates must be men of courage fearing God louers of the truth and haters of couetousnesse that they ought to abandon Balaams wages and shake all bribes out of their laps Get thee to the tribe of Leui Say The Ministry lay hand suddenly on no man bid them that they deliuer the whole counsell of God though some with Demas embrace the world and others with Iudas betray their master let them cry in the eares of all men and shoot the arrowes of Gods vengeance against the brasen faces of impenitent sinners Goe to the Gentrie tell them that Gentility consisteth not in cutting of a card casting of a die marching of a cocke The Gentry or in hollowing after a dismall cry of hounds or in buying and selling spirituall liuings but in liuing vpon their own in the feare of God Goe and tell Tradesmen Tradsemen that they must make an equall measure and iust ballance and that they keepe a good conscience abroad and at home Let labourers take this to heart for if the Lord did not often crosse men in their tillage they would euen worship their Ploughes Goe Papists and tell the Romanists that there is no true and vpright conscience kept by blowing vp Parliament houses murdering of Kings or causing their subiects to rebel against them Tell the Iewes that the Messiah is come Iewes in whom if they doe not not beleeue they cannot be saued Goe All wicked persons terrifie all wicked persons tell the Swearer that the flying Booke full of curses shall light vpon him the Sabbaoth-breaker that there is no rest for him in heauen Whoremongers that the Lord shall iudge them Murtherers that murther cryeth to the heauens for vengeance Lyars Drunkards Gluttons Epicures Deceiuers c. meet with them all for thou canst haue accesse vnto them at all times strike wound and terrifie the whole crew of them hunt them from lurking places that they may be turned from their euill wayes ere they be turned to eternall torments Oh let vs in time returne vnto the Lord before destruction come vpon vs let vs not in this time of peace abuse Gods mercies resisting the law of righteousnesse This was the losse of those famous Churches in Graecia and Asia this may be our lot it may come to passe and we may iustly feare it that others may say of this Land as we now of theirs there were Churches but are not now there was the Gospell preached but is not now The Lord giue vs eyes that we may be wise in time and repent in that we haue fallen from our former loue Be not vnthankefull for your Peace lest it be turned into Warre be not proud of your benefits lest you be stripped of your ornaments be not secure in your glory lest you bee put to sorrow Let vs all pray for true conuersion vnto the Lord and that our Peace may continue Let God be our Gouernour let the Saints dwell amongst vs let the Churches be our Courts let the Preachers be our Councell let Religion be our exercise let Prayers be our weapons and Faith our shield and holinesse our armour Let vs root sinne out of our hearts let vs wash all the spots of euill from our liues let vs cast downe all the Castles of the Diuell in our Land let vs driue away whatsoeuer worketh vnrighteousnesse Those are the teares which the Lord desireth euen such as proceede from the conuersion of the heart Let Prince and people Clergie and Laitie mourne with speede for the Lord is gone out against vs weepe old men and women weepe young men and maides let vs all mourne for the day of the Lord is at hand and is come already Therefore now turne with fasting weeping and mourning let it be in greater measure at this time then hath beene formerly because Gods anger is in wonderfull measure kindled against vs. Let sorrow be our songs and if we doe truely mourne then I say with Chrysostome as after a great raine the ayre becommeth cleare and pure Sicut post vehementesimbres mundus aer ac purus efficitur ita post lachrymarū pluvias serenitas mentis sequitur atque tranquillitas Chrys super Matt. Psal 34.19 so after a shower of teares followeth the puritie and tranquilitie of the minde So shall the Prophecie of Dauid be fulfilled in vs that although the troubles of the righteous are many yet the Lord deliuereth them out of them all Such as weepe sowe precious seede and shall doubtlesse reioyce in bringing home their Sheaues if wee sowe in teares wee shall reape in ioy for Christ shall wipe all teares from our eyes and shall bring vs at length to a Citie not made with hands but eternall in the heauens where there shall be no night neither candle Reuel 22.5 neither light of the Sunne for the Lord God shall be our light and we with the Saints shall reigne for euer and euer FINIS