God comforting our selfe in Christ relying vpon his promises by faith aboue all sense and feeling whatsoeuer 3. By paying our vowes vnto the Lord fearing our selfe in our best actions and Satans readines to set vpon vs approouing our selfe by striuing against corruption liuing in spirituall duties louing one another waiting for our end 4. We must watch ouer the outward man 5. Wee must moderate our liberty in respect of time place and person our guide must bee in this loue and wisedome For the fourth wee may entertaine the motions of Gods Spirit in our hearts How we may entertaine the motions of Gods Spirit 1. By discerning and esteeming of them 2. By reioycing in them as in our chiefest treasure 3. By putting them in practise and praising God for the same For the fifth we may discerne of the security and drousines of our hearts by these rules How we may find out the drousines of our hearts 1. If there be within vs a loathing of holy duties 2. If our consciences are continually turmoiled with great tetrors 3. If we finde but little or no comfort when we haue performed holy duties 4. If wee finde much contentment in our willingnesse to sinne and vnwillingnesse to die then our hearts are cast into a drousines and security For the sixt How our hearts may bee roused vp our hearts may bee awakened and roused vp from this security 1. By the powerfull ministery of the word 2. By strong cryes vnto God 3. By crauing the prayers of the faithfull 4. By a resolution to become more carefull 5. By endeauouring more constantly for the conuersion of others 6. By exercising a daily course of Repentance in respect of daily sinne 7. By priuate and publike humiliation and fasting before God For the seuenth we are to take notice of the chiefest sinnes of our heart whereby we may chiefly conquer them How we may find out the chiefest sins of our heart which being vanquished in time we shall ouercome the rest for from the purity or impurity of the fountaine the streames flow accordingly this we may doe 1. By diligent hearing of Gods word which will meet euen with our most secret corruptions 2. By a diligent and carefull obseruation of our thoughts words and actions by which the vsurer shall finde that couetousnesse the adulterer that vncleannes c. are their dearest darlings the chiefest sinnes of their heart out of the abundance of the heart the mouth speaketh 3. By a generall and vniuersall reformation and mortification of our lusts in the performance wherof we shall meet with the greatest resistance from those our chiefest sinnes 4. By an examination of our selfe if we might retaine some sinnes which we would chiefly retaine those are our chiefe sinnes The vses of the former doctrine are threefold For instruction there can bee no true Repentance vnlesse the whole heart be changed it is not onely outward in words or in practise but inward in the affection of the mind and therefore our Sauiour saith First cleanse that which is within Our memory must be changed by remembring God our vnderstanding by knowing God our will by beleeuing God our affections by louing desiring meditating and reioycing in things heauenly All must concurre together else it is not with the whole heart Some haue knowledge but want true faith some haue will but want memory all which must bee amended we must conferre often to get memory reade much to get knowledge heare much to obtaine faith pray alwayes whereby we shall get good effections Seeing God doth require the whole heart and our imperfections are exceeding great we must euen pray with S. Augustine Da quod iubes iube quod â—is Aug. Lord giue vs power to do what thou commandest and command what thou willest For reprehension vnto such as either delay to returne vnto the Lord Vse 2 or turning vnto him but not with their whole heart Some turne but in hypocrisie their outward actions and inward affections goe not together This is abomination in the sight of God God will either haue the whole heart or none of it Seeing I say that the Lord doth require of vs to returne vnto him wholly and totally this excludeth 1. Euery hypocriticall conuersion when there wanteth sincerity 2. Euery conuersion from good vnto euil as from being a Protestant to become a Papist or from euill to euill as of a Prodigall to become a couetous miser 3. Euery false conuersion as when sinne turneth from vs not we from it when we doe not turne from sinne till the strength of nature be decayed when for some by-respects we forsake sinne as the drunkard le ueth his drunkennes in respect of want of meanes or the weaknes of his stomacke 4. Euery halfe turning or imperfect conuersion when we turne from many sinnes not from all as Herod who although he did many things well yet would not forsake Herodias his brother Philips wife Mar. 6.20 Hos 6.4 This is as a morning cloude as the dew of the morning For exhortation vnto vs all to draw nigh vnto God with a pure heart Vse 3 for thus wee are most fitting for him In old times there must bee no blemish either in the Priest or in the sacrifice our hearts now are both and therefore we ought to draw nigh with a pure heart in full assurance of faith hauing our hearts sprinkled from an euill conscience and our bodies washed with pure water Heb. 10.22 As the sacrifice of Cain was reiected so are the prayers of the wicked as hauing their hearts corrupted The heart rules the life purge the heart of ignorance pride and dissimulation and all things which may disquiet the conscience when thou commest before the Lord and the oftner thou doest come the more thou shalt be changed Pray that the Lord may cast thee in a new mould or thou shalt be for thy negligence cast into hell fire Let vs watch ouer our hearts ouer that part which is vnsound for there is no man but hath some wound in the soule We must doe with sinne as the Apostle counselleth to doe with anger Eph. 4.25 Let not the sunne goe downe thereon Doest thou delay to returne thou abusest the mercy of God if thou loue any thing aboue God thou denyest him the more thou delayest truely to repent the further art thou separated from God and the nigher and faster thou hastest vnto thine owne destruction Thus of the fourth point And so much for the inward forme of Repentance layd downe in these words Turne ye euen vnto mee with all your heart Now I come to speake of the outward forme of repentance which concerneth action consisting of three parts 1. Fasting 2. Weeping 3. Mourning The former was to bee internall in the affection this externall and in action whence this generall obseruation doth arise that Both outward and inward repentance must bee ioyned together Doct. Thus Peter to expresse his repentance wept bitterly
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
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
shall be worse then our beginning As the godly fo the wicked may be compared both vnto that part of the tree which is aboue the ground and that part of the tree which is vnder the ground 2. I say the wicked may be compared vnto that part of the tree which is aboue the ground in respect that part of the tree which is aboue the ground is more subiect vnto danger then that part which is vnder the ground so the wicked are subiect vnto the wrath and iudgements of God Exod. 9.31.32 when as his owne children are free the wicked are as the Barley and Flaxe in Egypt whieh by the Hayle were smitten whereas Gods children are as the Wheat and the Rye they were not smitten Isai 5.24 because they were hid in the ground Secondly as that stocke is most commonly the most rotten piece of the tree ioyned to the dust of the earth and the one dissolued into the other so likewise the wicked which are not in Christ Iesus are but durt and dung the off-scouring of the world in the presence of God in a most vnhappy and miserable condition as the flame of fire deuoureth the stubble saith Isaias and as the chaffe is consumed of the flame so the root shall be as rottennesse Isai 4.1.2 and their bud shall rise vp to dust because they cast off the Law of the Lord of hoasts August Epist 10. and contemned the holy one of Israell And againe he saith against those prophane Nations whom he would destroy before his people Israel so that be gaue them as dust to the sword and as scattered stubble to his bow The wicked are called by Saint Augustine Paluis mortis the dust of death because they are appointed to death whom the winde driueth away as dust Iob in his miseries saith My sleepe is cloathed with wormes and the filthinesse of dust So that I say as the stocke rotteth in the dust so the wicked who are but dust shall dye in their sinnes and rot in their iniquities without hope of life either in this life or in the life to come As from the dust of Egypt there came a swarme of Lice whereby the Land was plagued of God so from the wicked a rotten dusty and vnfruitfull stocke proceede innumerable sinnes wherewith they themselues shall be plagued And as the wicked may be compared vnto the stocke so fitly may their sinnes be compared to the dust or rottennesse Propter ariditatem therefore first as a rotten stocke is destitute and voide of sap and humidity whereby it may waxe greene bud forth and fructifie so the wicked haue not a liuely sap nor the water of the spirit of Christ Iesus whereby they may bud and spring vp from dead workes to newnesse of life the want thereof the Prophet found in Ephraim Hos 9.6 Ephraim is smitten their root is dried vp they can bring no fruit And Iob saith of this wicked man Iob 15.39 that he shall neuer depart out of darknesse the flame of Gods Angels shall dry vp his branches and he shall goe away with the breath of his mouth Propter leuitatem Secondly as rottennesse or dust is not Solidum quid a solid matter but is tossed with the winde so are the wicked lighter then vanity it selfe Psal 1.4 Prou. 10.25 they are as the chaffe which the winde driues away Dan. 5.27 as the whirlewinde passeth so is the wicked no more Belshazzar King of Babâ—ll being weighed in Gods ballance is found to be but light as a feather Hence we may perceiue a cleare difference betwixt a wicked man and a godly man the wicked is wauering the godly is stable Prou. 10.15 Theresore Salomon saith the righteous is an euer lasting foundation but the wicked are euen subiect to alteration and that at all occasion for euery little crosse vnto the wicked is a mighty tempest breaking the anchor of their faith and rock of their saluation which makes them goe a whoring after vnlawfull meanes and not to haue recourse vnto the Lord. The wicked saith Esaias are like the raging Sea that cannot rest Isai 10.15 whose water casts vp mire and dirt Iam. 1.18 wauering minded and vnstable in all their waies This our owne daily experience confirmes vnto vs in these our dayes the Apostles words proue true for the most part of men are foming out their own shame rotten trees without fruit wauering Stars to whom is reserued the blacknesse of darknesse for euer of this fort Iud. 13. there are not onely among the comon people a great many but euen among the Rabbies great ones not a few changing from one Religion to another as reeds shaken with euery winde of doctrine thus manifesting their owne rottennesse Secondly the wicked may be compared vnto that part of the tree which is vnder the ground for as it doth fast cleaue vnto the earth and can hardly be remoued from the same but with great paines and labour so the wicked doe fast cleaue vnto sinne and are so stedfastly glewed vnto the world and the pleasures thereof that not without great difficulty they cannot be drawn from the same whence it commeth to passe that howsoeuer for a time they may dissemble and play the hypocrite with Demas Iudas Saul Achitophel yet at the length they bewray themselues and for the loue of the world they will forsake God himselfe and his kingdome that they loue the praise of men more then the praise of God that their affections are set vpon things below It is not an easie matter to remoue the roots of a tree which hath continued a long time it requireth Spades and Mattocks to digge about it and stubbe it must haue an Axe to cut it and all little enough The conuersion of a sinner of a worlâ—ly minded man of a rich man whose heart is by couetousnesse in league and couenant with the things of this world I say the conuersion of such a one is an hard and difficult piece of worke with men impossible which is the onely worke of Gods spirit Oh suffer not your selues to take so deepe root be not so desirous of the things of this world set not your hearts vpon them for if ye belong vnto God it will cost you deare many sigh groanes teare prayer before you shall againe get it rooted out perswade your seiues of this that the nigher and stricter ye cleaue vnto the world and sinne the further you are from God and your owne saluation Thus hauing shewed you how fitly both the godly and the wicked are compared vnto trees it remaines that I should proue that as the axe is laid to thereote of the trees so the word is to be applyed to the hearts and consciences of men as the Apostle saith in the declaration of the truth 2 Cor. 4.2 We approue our selues vnto euery mans conscience in the sight of God It is liuely and mightie in operation Heb.
4.12 and sharper then any two edged sword and entreth thorow euen vnto the diuiding a sunder of the soule and the spirit and of the ioynts and of the marrow and is a discerner of the thoughts and intents of the heart 1 Cor. 14.25 by which the secrets of mans heart are made manifest Hence it is that the word of God is compared vnto a hammer Ier. 23.29 to beat vpon the hard Adamantine hearts of men Ezek. 9.19 by which God doth take away their stonie heart and giue them an heart of flesh vnto fire by which the Lord doth purge their hearts from dresse and corruption Ier. 5.14 Isai 55.10 vnto raine by which the heart is watred that it may fructifie and for this cause the Preachers of Gods word are called Stewards of the misteries of God 1 Cor. 4.1 such as may rightly diuide Gods word and apply it to the consciences of men either for their further humiliation or for their comfort Thus haue the Prophets done thus the Apostles thus out Saniour Christ they did not respect persons but told men their sinnes by the word of God as Iohu Baptist did to Hered here to the Pharisies as Nathan to Dauid and the Apostle Paul to Ananias and Peter to Simon Magus The Reasons hereof are these 1. because the heart is the sountaine of life thence murthers adulteries thefts slanders doe proceed Prou. 4.23 Math. 13.19 Gen. 6. Ier. 13.9 the imaginations whereof are euill continually which is deceitfull and wicked aboue all things who can know it yea no man can perceiue the sinfulnesse of his owne heart without the power of regeneration though wee haue example both from Christ and his seruants to direct vs towards the kingdome of heauen yet we forsake them through the sinfulnesse of our heart either through our naturall corruption or the instigation of the diuell who from our naturall corruption taketh occasion to tempt vs vnto sinne He put it in the heart of Iudas to betray his Master whereby we run euen headlong vnto our owne destruction and our hearts cannot he rectified but by the word of God Secondly if the heart were not rouzed vp by the word of God but did continue in sinne it would become hardned and then past all feeling of godlinesse Rom. 1.28 and so be burnt as with an hot iron with a cauterized conscience giuen vp to a reprobate sence an estate most dangerous a condition most miserable a forerunner of euerlasting condemnation By this no iudgement no affliction plague or punishment can become effectuall Pharaoh and his Land were wonderfully plagued with variety of iudgements but they did not draw him vnto repentance because his heart was hardned This the Lord doth preuent out of his vnspeakeable mercy in his owne children by the application of his word vnto their hearts whereby they may repent them of their sinnes become mollified and tender hearted and so escape the wrath to come The Vses of this Doctrine are for Exhortation and Reprehension Exhortation vnto vs all in generall and vnto both Preachers and people in particular Vnto vs all in generall euen to take notice of the sinfulnesse and corruption of our hearts that wee endeauour and labour for a speedy remedy out of the word of God let vs I say take notice of our omission of good duties of our commission of euil of the negligence of our duties towards God and our neighbour and the ground whence those proceede which is our hearts that hereby wee may haue our hearts reformed by the word of God that God may create within vs a cleane heart Psal 51.10 and renew within vs a right spirit So long as our heart remaineth asleepe and is not wakened by the word of God so long we cannot rightly setue God yea though with Saint Basil we did goe into a Wildernesse to auoid wicked company Vnto Preachers to approue themselues before God and man in a good conscience by their liuely and particular application of Gods word God doth inioyne it vnto them God doth require it of them God doth expect it from them hereby thou maiest perswade thy selfe of thy calling from God and that thou doest performe it according to his will true it is thou maiest vndergoe much hatred be in great danger and trouble for the same 1 Cor. 4.9.13 Isai 17.13 Zach. 3.8 1 Tim. 5.21 thou maiest be forced to flye for thy life with Elias imprisoned with Ieremiah hated with Micaiah forbid to come any more vnto their presence with Moses forbid to preach in the name of Christ with Peter and the Apostles they may wait for thy life as for Pauls thou maist be brought before the Iudgement Seat as the Apostles thou maist lose thy head with Iohn Baptist be killed with the sword as Iames was thou mayest for thy paines be made a spectacle to the world as the filth of the world and the off-scouring of all things thou maist be wearied with men thou maist be wondred at yet notwithstanding of all this or any thing else which can be done vnto thee by men thou must performe this dutie doing nothing partially not respecting persons but laying the axe to the root of the trees Vnto people to prepare themselues before they come vnto the heating of the word preached by an expectation to haue their sinnes told them and resolution to apply those things which they heare vnto their hearts art thou an adulterer a murtherer a swearer a sabbath breaker a thiefe an enuious person secure negligent backward in performing religious duties And make account before thou come that thou shalt heare thy sinnes disclosed rebuked and doe thou also apply those iudgements which are denounced in the word in genetall vnto thy selfe in particular I am the man This should teach vs in our calling not onely to informe the iudgement but also to reforme the will by application of the word which being omitted it is a token of weakenesse or ignorance for we must be as a candle in a candlestike yet for all this faint not People which will not haue their finnes rebuked which will not haue their wounds searched which cannot abide that any Preacher nay that God himselfe out of his word should reproue them Who is the Lord say they with Pharaoh that we should know him we will fill our selues in taking our pleasure and in giuing way to the corruption of our nature according to the seuerall inclinations that we are most giuen vnto whether they be sinnes of ignorance or of malice or of infirmity or if it be the common sinnes of the world as pride couetousnes drunkennesse whoring and swearing I tell thee man except thy heart and affections be seasoned with grace and especially in heating of the word when Sathan is then most busie to tempt the word which is the sauour of life shall turne to the sauour of death and vnto thy destruction Whatsoeuer the Preacher doth say we will not
not onely beene confirmed but assuredly perswaded of their saluation 3. By it Sathan is defeated cast out and ouerthrowne and the Saints are more enabled to the performance of all Christian duties and the like fauour may the Church of God expect in the conscionable performance hereof vnto the worlds end 4. By this we testifie our dutie to God before we dare meddle with the creatures for our comfort 5. Hereby we learne mortification whereas the fulnesse of bread begetteth vncleannesse thus did the Apostle Paul bring his body into subiection to the Law of God 1 Cor. 9. so also Hilarion a deuout man hauing after much fasting for he eat but a little bread and drunke water felt the power of the flesh within him knocked vpon his breast with his hand Thou heast saith he I le make thee leaue kicking neither will I feede thee with barlie Hieron de Vita Hilar. but with chaffe I will pull thee downe with hunger and thirst and lade thee with heauie weights and hunt thee through heat and cold that thou maiest rather thinke on meat then of wantonnesse And the Reason hereof is because plenty maketh the stings of lust to branch out as vermine weeds and vnbroken clods hinder a plentifull haruest 6. Hereby the minde is eleuated towards heauen both by conforming our bodies to our mindes according to that of the Prophet Isa 26. In their affliction they will seeke me early as also by cutting vs away from our worldly delights from which we ought to abstaine though they are lawfull to giue our selues to Fasting and Prayer Ne quidem tempora idonea qui super sunt Bafilde Ir. hom 1. pag. 327. Hence Quintlian saith that when there is much time spent in feeding euen that which remaineth is vnprofitable as indeede it is in respect of the exercise of Religion and therefore both Saint Basil and Saint Augustine compare Fasting to Feathers which the ayre maketh to flye vpward and the things of this life to Birdlime which pull vs downward 7. It doth further our Repentance both in following after and going before the same In following after as in the Niniuites and Dauid The Niniuites sinned and would not eat sinned and would not be cloathed sinned and would not giue their beasts food we sin and yet we eat yea we sin in eating we sin and yet we drinke yea we sin in drinking we sin and cloath our selues and sin by cloathing In going before because it is a chastisement which a sinner inflicteth vpon himselfe for his offence therefore saith S. Basil Simil. As wormes which breed in childrens bellies must be expelled by bitter medicines so sin by fasting and S. Ambrose saith that delicate fare is pleasant though hurtfull to the body as hony maketh the liuer to swell which better things bring in temper so fasting although it seeme vnpleasant yet is most profitable The truth here of by experience we may finde in our selues The Vse of this point is for Exhortation vnto vs all Vse that seeing fasting is so profitable so excellent and of such great vse let vs all carefully performe the same We had experience hereof in our last humiliation when God so miraculously moued by our prayers stayed the Pestilence raigning amongst vs Oh that we would more frequently both publikly priuatly make vse hereof We haue disordered affections mouing vs to euill withdrawing vs from good Gods iudgements hang ouer our heads which vnlesse by Repentance they be preuented lighting vpon vs may bring this Land into great if not vtter desolation and why doe we not by fasting humble our selues before God for our sinnes and the abhominations of the Land that so his iudgements may be remoued from vs and we returning and drawing nigh vnto him he may be pleased euen to returne and draw nigh vnto vs And with weeping This is the second thing which our Prophet requireth in their Repentance The word in the Originall signifieth to send forth many teares as we may read Gen. 45.14 and Ier. 9.10 This second hath great affinity with the third and therefore that you may the better vnderstand both both are to be handled together And with mourning This is the third thing required The word in the originall signifieth not onely a weeping whereby teares appeare but also mourning which is in affliction in the inward parts which chiefly belongeth vnto a funerall pompe as 1 King 12.13 So that the Prophet doth not require them onely to fast but likewise to weepe to mourne to groane in the spirit with sighs and sobs vnto the Lord to be wounded in spirit For the better vnderstanding of this godly sorrow and mourning we are to vnderstand that weeping and mourning is a most excellent medicine for a troubled conscience yea for the most part they doe accompany the same therefore Dauid saith Psal 42.3 Cibus animarū corroboratio sensuum absolutio peccatorum refectio mentium lauacrum culparum Cassiod That teares were his bread night and day whereupon Cassiodor saith that mourning is the food of the soule the strengthening of the senses the absolution of sinne the refreshing of the mind and the washing of faults Hence they may be compared to many things in nature of which I shall instance onely one of water for as water serueth 1. to wash away filthinesse outwardly so the teares of vnfained repentance to wash away sinne Psal 51.7 Wash mee saith Dauid and I shall bee whiter then snow The swans after they haue coupled together doe not eate till they wash themselues neither yet the Storke and Elephant returne to their fellowes till they haue washed themselues much more need haue we to be washed with the vnfained teares of repentance 2. Waters are viuificatiue and quickening and therefore we see trees which in the winter seeme dead when spring commeth and the water ascendeth doe blossome so the mind benummed with sinne is by the teares of true repentance renewed which otherwise would die as the fish being out of the water 3. As water is fruitfull wherewith the earth being watered produceth euery thing in its kind so our hearts hardened in sinne become mollified by the teares of Repentance This effect of water is certaine by that ouerflowing of Nilus in Egypt 4. As water doth comfort such as are weary both man and beast so doe the teares of Repentance the wearied troubled conscience 5. As water softneth that which is hard so the teares of repentāce take away the security of Gods children when the waters are mooued we shal be whole 6 As water is a strong fortification as at Babylon whose strength though her walls were very great consisted in this that it was compassed about with waters so the teares of repentance doe preserue vs against the strength of temptation and persecution as by the falling of the water the ayre becommeth purified and cleare so by the teares the conscience is clarified for after temptation commeth a calme
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