beleeue him And to morrow shall be as this day and much more abundance to such saith Solomon Eccles 11.9 Reioyce O young man in the dayes of thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine owne heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Gods word shall be applied vnto thee either for thy confusion or consolation Thus for the fourth Point The 2. Part. and so much for the first part of my Text the Proclamation of Iudgement Now also is the axe laid to the root of the trees The second followeth the extention or generality of this Iudgement euery tree which bringeth not forth good fruit Touching the Extention and Generality of this Iudgement it belongeth vnto euerie tree which bringeth not forth good fruit shall be hewne downe and cast into the fire All trees doe not alike prosper some proue fruitfull ethers wither and dye of fruitfull trees there is also great difference some bring forth good fruit others bad fruit So likewise amongst men and women the most part are barren touching goodnesse as the Figge-tree destitute of fruit but most fruitfull in eulll bringing forth bad fruit they are but a few in comparison of the other which are good trees bringing forth good fruit Now touching those trees euerie one that bringeth not forth good fruit shall be hewne downe and cast into the fire Hence these obseruations may be gathered First that it is not enough not to doe euill vnlesse also we doe good not enough not to bring forth bad fruits vnlesse also we bring forth good fruits Secondly that as trees are knowne by their fruits so men and women by their obedience vnto Gods Commandements Thirdly that God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life through obedience vnto Gods Commandements For the first it is not enough not to bring forth bad fruit vnlesse also we bring forth good fruit therefore the Prophet Dauid saith Depart from euill and doe good and the Prophet Isaiah Cease to doe euill learne to doe well The figge tree was cursed by our Sauiour not because it brought euill fruit but because it brought not forth good fruit whereby his hunger might haue bin satisfied This may teach vs to try and examine our selues whether wee haue brought forth good fruits I doubt not but many will say Psal 34.14 Isai 1.17 we haue wronged no man we haue liued of our owne and let be so but what good hast thou done hast thou sought the glory of God to edifie thy neighbour hast thou laboured for his good as for thine own hast thou cloathed the naked relieued the needy fed the hungry visited the sicke comforted the sicke comforted the distressed prayed for the welfare of others Thou wilt answer me if truely that thou hast not done those things then I reply thou art not a good tree thou dost not bring forth good fruit and therefore shall be hewne downe if then thou dost no good Mat. 12.30 thou dost euill this doth necessarily follow He that is not with me is against me saith our Sauiout if I say thou doest not that good which thou maist and in some measure as thou shouldest it is fit thou shouldst be hewne down But alas what should I speake of bringing forth good fruit when as men and women in these dayes are so fruitfull in euill And if euen those trees which bring not forth good fruit shall be hewne downe how much more those which altogether bring forth euill whose throat is an open sepulcher whose heart is a den of theeues whose words and actions tend altogether to the dishonour of God as alas it is too too common in this wofull age For the second as trees are known by their fruit so men and women by their obedience vnto Gods Commandements for to yeeld obedience vnto the whole Law of God is to bring forth good fruit such as God requireth For the illustration of this point these two things are to be considered First by what means we may bring forth good fruit Secondly by what signes we may discerne if we doe bring forth good fruit Concerning the first that wee may bring forth good fruit that is that we may walke conscionably in the practise and obedience of Gods Lawes both touching our generall and particular calling these seuen things are required of vs. First that we take particular notice of these which God doth require of vs of that fruit which God doth expect from vs an abridgement whereof we haue in the ten Commandements 2. Wee must resolue particularly to yeeld obedience vnto euery one of those Commandements vnto the whole Law of God and euery part thereof 3. We must consider the necessity of the performing the same both in respect they are commanded by God and in respect that the neglect of them depriueth vs of heauen 4. We must endeauour to be cut off our old stocke Adam and be engrafted into Iesus Christ 5. We must haue life and iuyce in vs deriued from our root Christ Iesus whereby we may be made like vnto Christ both in his death by dying vnto sinne and in his resurrection by rising to newnesse of life whereby we may say with the Apostle Paul Now I liue Gal 2.20 yet not I now but Christ liueth in me and in that I liue now in the flesh I line by faith in the sonne of God who hath loued me and giuen himselfe for me As a tree receiueth moislure from the root or otherwise cannot fructifie so we cannot bring forth good fruit vnlesse we receiue spirituall moisture from Christ of whose fulnesse we receiue grace for grace Ioh. 1.16 And as trees cannot bring forth fruit vnlesse they be well and surely rooted so we vnlesse by saith rooted vnto Iesus Christ 6. Let vs call to minde what great paines God doth take as a carefull husband that we may bring forth fruit planting pruning digging and dunging and should all this be in vain should not we fructifie 7. Let vs daily pray vnto God the giuer of all good gifts that hee would be pleased to make vs fructifie Concerning the second what signes we may discerne if we doe bring forth good fruit I answer that good fruit may be discerned Col. 2.7 either by the sight or by the taste but chiefly by both conioyned together because that some fruit such as the Apples of Sodom doe appeare pleasant and beautifull to the eye which yet are vnsauory bitter and vnpleasant to the taste so by viewing and trying our workes we may discerne of their quality and nature viewing of them let vs compare them with the good fruit of others mentioned in Gods word as our faith with Abrahams our patience with Iobs our wickednesse with Moses and finding that in the qualitie they agree in
the quantity and measure they differ thou maist perswade thy selfe that thy fruit is good in trying and tasting it if thou finde it sweet pleasant delectable whereby thou art desirous to doe more and thou wouldest not for any thing but that thou hadst done it and dost resolue daily to make a further progresse and to bring forth more and better fruit thou maist reioyce and be glad thou art a good tree bringing forth good fruit to the glory of God and comfort of others Thus then ye see that men and women are to be discerned to be good trees by their obedience vnto the Commandements of God Which may serue for exhortation vnto vs all euen conscionably to walke in the wayes of God caresully to performe the Law of God dutifully to become vnto the Commandements of God both in generall and particular and then we may be assured that howsoeuer we may in some measure faile and in great weakenesse and imperfection performe those duties we are good trees and bring forth good fruit In vaine doe such boast that they are good trees when as their fruit is bad a good tree cannot bring forth bad fruit as a corrupt tree cannot bring forth good fruit if thou continuest in the course of vngodlinesse if thou be now as much set vpon these ends as thou wast formerly rather more if thou abidest in any one particular sinne without repentance if thou doest speake against the Commandements of God and will not conforme thy will vnto his in the obedience of the same assure thy selfe thou art a bad tree and hast bad fruit Concerning the third God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life in Christ Iesus through obedience vnto his Commandements he will not proceede against the poore and spare the rich against inferiors and spare superiors no no euery tree which bringeth not forth good fruit shall be hewne downe no man of degree estate or condition whether high or low superiour or inferiour shall be exempted from the same Luk. 13.4 Vnlesse ye repent saith our Sauiour ye shall all likewise perish If God did punish Moses for his Infidelity Dauid for his Adultery which brought forth at that time bad fruit what shall become of those that bring forth no good fruit at all the want thereof transformed Nebuchadnezzar into a beast caused Hered to be eate vp with vermine Iudas an Apostle to be hanged and euerlastingly to be tormented in hell The Reasons hereof are two First in respect of the nature of God impartiall no accepter of persons Secondly Act. 10.34 the iustice of God in iudging impenitent sinners disposers of grace and saluation offred vnto them through Iesus Christ The Vses of this Doctrine are threefold For Instruction to teach vs that the Lord is the searcher of hearts Heb. 4.13 Gregan 29. Iob. cap. 9. that all things are perfectly knowne vnto him neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whom we haue to doe our externall workes are seene of men much more our inward thoughts of the Lord. Whence it appeareth that it is vaine for vs to dissemble and be bypocrites in matters of Religion before God or not to be vpright in our dealings towards men seeing that the Lord both seeth all and vnlesse we repent iudges all For consolation vnto Gods children which bring forth good fruit when as others shall be hewne downe and cast into the fire thou shalt scape here wicked men mocke and reuile you account you sottish and foolish in spending your time in the seruice of God but resolue thou shalt not perish as they shall If euerie tree which bringeth not forth good fruit shall be hewne downe then euery tree which bringeth forth good fruit shall stand not be cut downe and cast into the fire For Exhortation seeing all which lead not an holy and sanctified life shall be brought vnto iudgement seeing euery tree which bringeth not forth good fruit shall be hewne downe and cast into the fire then let vs endeauour to lead an holy and sanctified life that so we may escape the wrath to come Let vs redresse now whatsoeuer may condemne vs then no Proctor shall haue place to plead for vs no bribe shall buy vs out In se discat se inspictat se discat fiat se quarat se inueuiar quod destlicee nacet quod placet â—â—tet planter August de verb. dom ser 12. Let vs I say get the knowledge of our selues looke into our selues search our selues seeke our selues finde our selues kill whatsoeuer doth displease vs desire and plant whatsoeuer doth please vs we stand vpon life and death let vs therefore in time pray and begge for pardon that we escape that fearefull day to come for he that confesseth and forsaketh his sinnes shall finde mercy let vs by a conscionable carriage of our selues stop the mouthes of our Consciences that they may stand for vs and not against vs before the Tribunall of God Thus of the second Part the Extension and Generality of this Iudgement Prou. 28.13 euery tree which bringeth not forth good fruit The third followes the Execution of Iudgement following vpon the contempt of the former Proclamation of Iudgement be hewne downe and cast into the fire Touching this Execution of Iudgement The 3. Part. two things are to be considered First the manner how the Lord will proceede in Iudgement against such as bring not forth good fruit Secondly the time when this Execution shall be accomplished Concerning the first the manner how the Lord will proceede in Iudgement against fruitlesse Christians is twofold First he will hew them downe Secondly he will cast them into the fire For the first he will hew or cut them downe Men may be said to be cut downe in generall from the originall righteousnes of Christ by the transgression of Adam from their profession of the truth by apostacie wounding the conscience vnto death In particular from their outward pompe glory and worldly prosperity by affliction and trouble from their pleasures in this life by death hew downe the tree Dan. 4.14 and breake the branches shake off his leanes and scatter his fruit that the beast may flye from vnder it there 's an hewing from worldly profperity The wicked his root shall be dried vp beneath and aboue shall his branches be cut downe Iob 18.16 there 's a cutting as I take it by death Thus both the wicked and the godly may be hewne downe although in a different manner for both afflictions and death vnto Gods children are profitable euen to the wicked terrible euen types of their last cutting downe at the day of Iudgement By hewing or cutting downe three things may be vnderstood First that diuision aad separation which the ministerie of Gods word would worke amongst them Secondly the hardnesse of
vnto themselues againe whereby two things are intimated First that such as sinne against God in so doing depart from him Secondly that such as doe truely repent them of their sinnes they doe turne from their wickednesse and euill wayes So that true Repentance is a turning from sinne and wickednesse yea onely such as truely repent are in their right mindes all others are out of their wits mad and franticke For the vnderstanding of this Point these foure things are to be considered First the nature of it Secondly the reasons to moue vs vnto it Thirdly the meanes whereby to attaine it Fourthly the signes whereby it may be discerned The nature of it may be the better conceiued The nature of our turning by comparing it to the conuersion of earthly bodies in the Scriptures as the Sunne is turned into darknesse so men shining in this world must be ashamed and confounded because of their sinnes as the Moone sometimes encreaseth at other times decreaseth alwayes changing so must a sinner be alwayes decreasing in sinne increasing in grace as a rocke is turned into water so must our hard hearts into plenty of teares as a stone is turned into copper and giueth a sound so when we are touched by the spirit of God then must the voyce of our confession sound as the Sea is dried vp so must our bitternesse of sinne be turned into the drouth of repentance as the sparkles of fire ascend when the body being mixed with earth cannot so although our bodies as yet cannot ascend yet we send our sparkles and teares vnto the Lord as fire doth mollifie the hardest Iron so must our hard hearts by Gods spirit This fire is kept vnder the ashes of humility and the remembrance of the day of death whose feare doth conserue the fire of Gods grace in the heart of a penitent sinner Briefly this conuersion is a turning from sinne yea from euery sinne Heb 12.1 Let vs lay aside enery weight and sinne saith the Apostle which doth so easily beset vs. Let eueâ—y one turne from his euill way Ionah 3.8 and from the wickednesse that is in their hands It is a ready and speedy turning for by delay we endanger our owne saluation The Reasons which may moue vs to turne are these 1. The Reasons why we should turne The Necessity 2 The Equity 3. The Vtility The Necessity if either we consider God our selues our euill wayes or the reward due vnto them God who is displeased with vs whilst we goe from him which doth earnestly exhort vs and absolutely command vs to returne vnto him our selues poore silly wretched creatures which may easily be deceiued led headlong vnto destruction our euill waies euill in themselues abhominable in Gods sight hatefull vnto good men leading vnto euerlasting condemnation the reward due vnto them death and euerlasting torments in the fire of hell The Equity whether it is more equall that we should obey God or the diuell the motions of Gods spirit or our owne corrupted natures hath God beene so kinde and gracious vnto vs it is most iust and equall that we also should become obedient vnto him The Vtility as those which runne on in wickednesse are in the way of destruction and in danger of destruction so also such as doe returne and forsake their former wayes shall certainly be saued The meanes whereby we may attaine vnto this conuersion and it may be effected in vs are these First The meanes whereby we may be moued to turne we must haue the knowledge of the Law of God in our vnderstanding Secondly we must know what our sinnes and transgressions are which we doe commit against the Law Thirdly we must know the guilt of sinne cleauing vnto the action it selfe Fourthly we must know the iudgements and wrath of God which doe sease vpon such as breake this Law Those points being throughly marked in the next place the sinner is to apply the same vnto the conscience after this manner which may be called the practicall Syllogisme of the conscience Euery one which breaketh the Law of God is guiltie of eternall death saith the minde But I am a breaker of the Law of God saith the Conscience as an accuser Therefore I am guiltie of eternall death saith the Conscience as an vpright and iust Iudge condemning The meditation hereof turneth the minde from sinne to godlinesse The signes by which our conuersion may be discerned are these The signes by which our conuersion may be discerned though thy flesh be not altogether subdued though thou doest not alwayes mourne and shed teares for thy sinnes committed though thou canst not wholly forsake sinne yet if thou doest earnestly desire vnfained Repentance if thou doest by all meanes abandon and forsake sinne if thou doest endeauour to serue God thine endeauour is accepted of God Doest thou finde the power of sinne weakned within thee doe thy relapses in sinne beget in thee feare and humiliation doest thou continue in prayer that the spirit be not ouercome assure thy selfe that sense and feeling within thee is an euident token that thou art not subdued by sinne but in the end shall become victorious ouer the same for our Repentance is not onely to put out sinne but to assure vs of the life of grace and that Gods power is made perfect in our weaknesse so that we may euen be comforted in our fallings and moued to labour for perfection that we may liue the life of grace whereby we dye daily and may ouercome Sathan and haue peace both with God and man for being Iustified by Faith Rom. 5.1 wee haue peace with God through our Lord Iesus Christ The Vses of this point are these For Reprehension vnto all such as bragge and boast of their Repentance Vse 1 and yet haue no change or alteration wrought within them they haue not yet returned from their euill way nay rather goe further on in wickednesse and with more eagernesse then formerly For Exhortation vnto euery one of vs to turne to be conuerted Vse 2 many meanes are vsed for thy conuersion many motiues may incite thee to endeauour for it great benefits shall besall vnto such as haue it O then turne testifie thy conuersion by thy Repentance thy Repentance by thy returning Thus of the 1. Point For the 2. The Persons which are exhorted to turne 2. Point Yee are all and euery one of vs Turne yee This dutie is required both of rich and poore of Pastors and people of superiors inferiors of euery one of vs all of vs must turne and no wonder because all are out of the way there is none righteous Rom. 3.10 we were all conceiued and borne in sin and therefore haue neede to returne This serueth for Exhortation vnto euery one of vs Vse to consider our miserable estate by nature that so we may returne if our eyes were opened we might plainly see how farre we are out of the way whereas now
profitable if thou do the Law but if thou bee a transgressor of the Law thy circumcision is made vncircumcision What shall it auaile thee to discend of good parents Quid prodest tibi pium saluatoris nomen lectitare in libris nec habers pietatem in mortbus Rer. sup cant ser 1. if thou dost not imitate them in holinesse and sanctification yea this shall tend more to thy condemnation then to thy saluation or consolation example we haue of this in Hophni and Phinias the two sonnes of Ely who was the Priest of the most high God that for their wickednesse were slaine in battell and their posteritie was rooted out for euer before the Lord. Dauid was a man after Gods owne heart 1 Sam. 4.17 yet hereby neither was Absolon preserued from hanging Amnon or Adonijah from being killed neither was it sufficient for Iudas that he was a Disciple of Christ because he did not imitate the righteousnesse of Christ The Israelites did eate Manna from heauen the food of Angels and yet died because of contempt Quid profuit Cam quòd filius fust Noa aut quid mocuit Abraham quòd patrem habuie Thare luteoruÌ„ deorum cultorem Not to multiply examples as the Idolatry of Terah did not hinder Abraham his sonne from worshipping the true God so it did not profit Cham that his father Noah was a holy and just man Greater cause haue parents to boast of their religious children then children of their religious parents The Reasons of this Doctrine are these First Reason 1 in respect that if true happinesse did proceed from any externall priuiledge or prerogatiue then Christ Iesus were not the onely or true ground of mans saluation we might be happy without him but there is no happinesse without Christ Hab. 2.4 by him we are reconciled vnto God therefore no externall prerogatiue doth auaile at all the iust man shall liue by his faith in him Secondly Reason 2 in respect of the Couenant betwixt God and Abraham which was Gen. 17.9 that God should be the God of Abraham and his posteritie also whereunto there was a condition annexed Ezck. 3.20 that Abraham and his seed after him in their generations for euer should keepe the couenant of God wherein if they did faile in making defection from God then the Lord was not bound to performe his part of the Couenant to wards them now they hauing broken their part of the Couenant in making defection from God therefore this exteruall priuiledge in being the seed of Abraham doth not free them from Gods judgements when the righteous man falleth from his righteousnesse and committeth iniquitie he shall dye in sinne and his righteous deeds which he hath done shall not be remembred Thirdly Reason 3 because if there should bee any true happinesse to the wicked for claiming affinity to the Saints then there should be a liberty to sinne hauing this as a pretext of their sinne yea it should be more offensiue to the Saints whereby there should bee as a doore opened whereby others might sinne The vses of this doctrine are diuerse Si mandata domini custodires scriberis cum electis si autem praterea juis mandaâ— iâ— dominâ—â—s aliquid boni adieceris honori hoc eris apnd deum quà m futurus eras Eus b. lib. S. hist eccles text lib. de pudictrier impro Gal. and first it reproueth the Papist who affirme that by their workes de congruo condigno that it is by the good workes of others men may be saued The originall of this error was inuented by one Hermes to whom as they alledge an Angell did appeare praising him for his good workes who said if thou keepest the Commandements of God thou shak be written with the elect but if thou do more good workes then the Lord hath commanded that thou shalt be more honorable before God then thou was to be This testimony is worthy of small credit seeing euer his whole workes are repudiated by those of greatest Antiquity amongst the learned Ensebius and Tertullian S. Hierome This is a most fearefull consenage of Gods as if men could do more then they are bound to doe Beza in cap. 2. ad Colos v. 22. this is not the way to appeare righteous before the Lord The Patriarches did obserue the Ceremoniall Law yet hereby they could not be iustified For by the workes of the Law Rom. 3.24 shall no flesh be iustified before God we are iustified steely by his grace through the Redemption that is in Christ lesus when euen such as are most holy haue done all what they can Luke 17.10 they may say they are but vnprofit able seruants if those who haue had the greatest measure of sanctification were not of sufficiencie to deliuer themselues from the power of death how much lesse are we able which pull iniquitie with the cords of vanity and draw sinne vnto vs as with cart roapes this extent goeth further In that the Spirit saith There is none that sinneth not and doth good no not one If then the Papist did but awake and see a sight of his owne sinnes hee would go out of himselfe and from all earthly helpe cloath himselfe with the righteousnesse of Christ Discute bona merita tua videbis quia dona sunt mea August de 6. Apost ser 2. yea euen many of them being summoned by death the Law accusing them their conscience tormenting the iudge condemning them reason conuincing them and Sathan ready to execute the sentence of indgement vpon them are forced to foregoe their errors and consent to the truth of this Doctrine that there is no saluation but in the blood of Christ crucified if they would take notice of good workes they may finde that they are the proper gist of God not inherent in them or an acquired habit by them but onely by imputation of Christs righteousnesse The second vse of this Doctrine is to distinguish betwixt the godly and the wicked the godly are neuer at rest Vse 2 neither haue peace of conscience for any externall benefit bestowed vpon them vntill they haue an inward sence and feeling of Gods mercy in their hearts whereby they are powerfully through the Spirit of regeneration to performe the workes of sanctification and to make Gods benefits to kens of their loue by obedience to his will the wicked by contrary presume vpon outward blessings and externall prerogatiues resting vpon them without any further endeauour for-holinesse in life and conuersation The third vse of this Doctrine is for exhortation Vse 3 doe not account your selues happy for any earthly benefit vnlesse it be sanctified neither labour for any but so farre as they haue relation to Christ Wealthy Iob became quickly poore the honour of Herod consumed with vermiue Sampson lost his strength Diues with his riches perished Reioyce not euen in the Gospell it selfe without profit thereby for if thou doest abuse it Rom. 11.21
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.
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
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.
Statute was not Ceremoniall but Morall because we sinne daily against God and we cannot say that extraordinary actions did fall vpon that day vnto that people So also Mat. 9.14 Luk 2.37 Whence may be gathered that fasting was kept in the dayes of Christ for a religious vse Christ reproued the abuse but not the lawfull vse which dutie was performed by Anna Who serued God Luk. 2.37 with fasting and prayer night and day So that this sort of fasting is lawfull and helpefull to further our humiliation both it selfe and the seuerall kindes thereof are commanded in the word of God For the 3. The Author and ordainer of Fasting The Author of Fasting Exod. 19.3 Luk. 23. Mat 6.17 was God himselfe in Paradise as God did command it both before and vnder the Law so doth Christ also in the Gospell By eating the Serpent ouerthrew the first Adam by abstinence the second Adam ouercame the Serpent and restored vs to life againe It is not a late inuention of men but hath for its warrant both the precept and practise of Christ For the 4. The time wherein this dutie is required of vs The Time is either when our enemies conspire against vs as Iehosaphat did 2 Chron. 20. or when we behold the face of the Lord against vs and his hand punishing vs as the Israelites Iudg. 20.26 or when Gods Iudgements are threatned against vs as the Niniuites or when wickednesse is not taken to heart as it was in the dayes of Ezra Iona. 3.5 Ezra 8.23 or out of a loue to Gods glory and preseruation of his people as Queene Hester and Mordicai Hest 4.15 when our outward state and condition doth decay when Gods Iudgements doe not prouoke vs vnto Repentance when we haue committed some grosse sins which we would haue pardoned when we would preuent future sinnes when we finde a want of spirituall blessings and the like For the 5. The parts of a Religious Fast are two externall The part of a religious fast and internall externall in abstaining from labor and all worldly businesses wherein the Iewes were so precise that they held it as vnlawfull to doe any worke vpon that day as vpon the Sabbath Maymon Treat rest of the 10. day cap. 1. ser 1.2 yea and ordained the breakers of both to be punished alike Internall consisting of two parts Repentance and Prayer Repentance consisting of two parts sorrowing for sinnes past leading of a new life In the sorrowing for sinnes past there must be first a sense and feeling of our misery secondly lamentation for it Thirdly an vnfolding of the same before God 1. I say there must be a sense and feeling of sinne to enforce which we are to remember the time place and manner of our sinnes we are to take notice that our sinnes offend God and that we deserue punishment both in this life and the life to come for which we must mourne and fast which is true humiliation 2. We must lament our misery which is the groaning of the heart and is sometime expressed by our voyce and teares and if God heare the groanes of other creatures how much more the groanes of his owne children 3. We must confesse this our miserable estate to God not in generall but in particular that hereby we may acknowledge Gods goodnesse and our owne wickednesse which vntill we haue some grace we are still ashamed to confesse although to such as doe acknowledge their sinnes God is faithfull and iust to forgiue them Prayer 1. That the Lord would remoue his iudgements from vs. 2. That he would bestow all sorts of blessings vpon vs. 3. That God would giue vs grace first to abstaine from euill of which Saint Ierom said It is a pleasant fact to the body when the minde fasteth from vice for if we would haue God to turne from the euill of punishment we must first turne from the euill of sinne for what profit is it to astaine from the eating of flesh if in the meane time both the mouth and our other members be giuen ouer vnto impieties to abstaine from meat and to doe euill is the Diuels fast who doth euill and yet eateth nothing 2. To doe that which is good first in performing our dutie towards God secondly in louing one another forgiuing wrongs done vnto vs and debts owen by the poore if they be not able to pay which three are by our Sauiour ioyned together Fasting Prayer and Almesdeeds Mat 6. which actions of Christianity ought to be performed by euery Christian we must be like Cornelius who saith Foure dayes agoe I was fasting vntill this houre and at the ninth houre Acts 10.32 I prayed in my house and behold a man stood before me in bright cleathing and said Cornelius thy prayer is heard and thine almes are had in remembrance in the sight of God For the 6. This dutie is thus to be performed First How wee ought to fast there must be an abstinence from meat and drinke that the body may be afflicted yet so that nature be not destroyed neither we made more vnfit for spirituall duties 2. We must abstaine from morning vntill night as by the Scriptures the custome of the Iewes and the custome of the Church thereafter is euident and plaine 3. We must abstaine from all pleasures which may prouoke vs to sin 4. All persons excepting such as want strength and discretion are bound to keepe this humiliation 5. We ought to put on our meanest apparell 6. We must make a more solemne confession of our sinnes both in generall and in particular with more strong cries and groanes to obtaine pardon for our sinnes with plenty of teares which were accompanied with putting on sack-cloath bowing of the body renting of the garments lying in the dust of which the Prophet Micah speaketh Therefore will I wait and houle Mic. 1.8 I will goe stript and naked I will make a wailing like a Dragon and mourning as the Owles 7. All the members must fast the eye Ber. ser 3. de quad the eare the tongue the hand much more the soule it selfe For the 7. The ends of Fasting are 1. To subdue the flesh The ends of Fasting and mortifie our bodily lusts that they may become subiect to the will of God 2. To stirre vp deuotion and attention vnto holy duties for by it the heart and affections become lighter purer more fit and in better order for the seruice of God 3. To testifie by our humiliation that we deserue to be cut off from God that we deny our selues the vse of Gods creatures and that we rather deserue death as being by reason of sin vnworthy to enioy the smallest of Gods creatures For the 8. The benefit of casting The benefits of Fasting besides those formerly mentioned are diuers 1. Hereby both blessings haue beene obtained and fearefull iudgements haue beene remoued yea turned into blessings 2. By it Gods children haue
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