euery one of vs to be frequent in hearing the word of the Lord that we may bee made fit for the seruice of our God Which of vs will be contented to haue our houses built of rugged and vnhewen stones and do we thinke that we can bee fit for Gods building vnlesse our superfluities by Gods word be pared weared away Thus of the instrument 3. Point Concerning the third point the vse of the instrument laid or put to the roote of the trees noting vnto vs two things First the propinquitie of Gods judgements Secondly the delay which he vseth in executing his judgements For the vnderstanding of both these points two things are to be obscrued First if the Axe be put to the roote of the trees why are they not cut downe Secondly if they bee not cut downe why then is axe laide vnto them or if Gods judgements be threatned why are they not executed and if they are not to be executed why then are they threatned For answer vnto both First The axe is laid to the roote of the trees Gods judgements threatned and yet not executed because the trees are reasonable trees men endued with reason the rootes of these trees the hearts of men which in time may change turne and bring forth good fruit namely when God by his Spirit shall renew their wils and bestow vpon them willing minds to performe the actions of holinesse In the performance of good our wils are not actiue but meerely passiue we haue no free will vnto that which is good wee are not onely prisoners Ephes 2.1 bound with the cords of sinne but starke dead without any ability in our flesh to performe any good worke but by the operation of Gods Spirit we are not onely destitute of that originall righteousnesse wherein wee were created but also our hearts are altogether enclined vnto euill The inuentions of our hearts are euill continually wherefore I conclude against the Papists that seeing by nature wee want originall righteousnesse and also are prone vnto all euill therefore we want free will vnto that which is good This the Apostle Paul confirmeth The naturall man perceiueth not the things that are of the Spirit of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Our righteousnesse is in Christ Iesus onely both in respect of his actiue and passiue obedience Through whom God doth account vs righteous 2 Cor. 5.4 imputing his sonnes righteousnesse vnto vs whom he hath made to be sinne for vs which knew not sinne that we should be made the righteousnesse of God in him Secondly although the trees are not presently cut downe yet is the Axe laid vnto them though Gods judgements are not presently executed yet are they denounced and threatned euen that hereby we may feare our cutting downe and in time bring forth good fruit that so we may not be cut downe at all for as Chrysostome saith although wicked men do not amend by feare Quam vis â—â—tus nec timore corrigitur tamen bonus nssi timuerit perivit Chrysost yet vnlesse the godly feare they shall perish Thus for the information of the vnderstanding The obseruations which then arise from the applycation of the instrument laid or put to the roote of the trees are these First that when Gods word is vrged and applyed to mens consciences and by preachers laid and pressed to the hearts of the hearers they then behold the propinquitie of Gods iudgements whereby they belong vnto God they are moued to repent which made Dauid to say I haue sinned and againe Psal 143.2 enter not into iudgement with thy seruants Gen. 41.32 Ioseph told Pharaoh that his dreame was doubled vnto him twise because the thing was established by God God would shortly bring it to passe or hasten to performe it so I tell thee thou hast need to feare when thy conscience is informed by the word of those judgements prepared for the wicked Let my counsell bee acceptable vnto you Breake off your sins by righteousnesse and your iniquities by shewing mercy vnto the poore In time forsake your wickednesse Dan. 4.27 seeing the Iudge is ready to knocke at the doore and now the Axe is laid to the roote fo the tree Secondly that howsoeuer our sins deserue that God should execute his judgements against vs so soone as they are threatned yet out of his abounding loue and mercy hee doth prolong his judgements and not presently execute the same Ezek. 18.32 As I liue saith the Lord I desire not the death of a sinner but that he should conuert and liue The Lord doth stretch out his armes all the day long to a froward and rebellious generation Matt. 11.28 For this cause our Sauiour doth most willingly inuite vs Come vnto me all yee that are weary and laedued with your sinnes and I will case you Gods mercies are aboue all his workes Psal 145.9 more willing by prolonging his judgements to conuert vs then by executing them to destroy vs. The truth of this doctrine appeareth in that Parable of the Figge tree which although it was vnfruitfull for the space of three yeares yet the dresser of the Vineyard did say Lord let it alone this yeare also till I digge round about it Luke 13.6 7. and dung it The Reasons hereof are these First that such as are appointed vnto life may haue conuenient time to vse those meanes by which they may bee furthered thereunto Secondly to conuince such as are disobedient contemners of the time of their visitation who shall be forced to approue the just judgements of God vpon them for their contempt as Achan who being taken confessed he had sinned of which Daniel speaketh We and our fathers haue sinned in transgressing the Law therefore iustly is thy wrath kindled against vs Iosh 7. for shame and confusion belongeth vnto vs other Reasons I haue touched before The vses hereof are both for exhortation and reprehension For exhortation first to be truely thankfull vnto God for this his aboundant mercy towards vs saying with Dauid in generall What shall I render vnto the Lord for all his mercies in particular For sparing vs so long and giuing vs so large a time of repentance We must take the cup of saluation in our hand and sing his euerlasting praise who sits vpon his throne and in greatest miserie sheweth mercie We receiue great blessings from God eyes to see hands to worke feete to walke a time to repent and yet alas all other creatures the Sunne the Moone the Starres are thankfull we vnthankfull Secondly to make right vse of our time redeeming the time which wee haue spent amisse if God doth bestowe vpon vs a time let vs not runne the more vnto sinne but the more be with drawne from the same Reprehension vnto such as turne the mercies of God into wantonnesse as abuse his gracious time wherein
God 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
THE VOYCE OF THE CRYER Containing 1. A Denunciation of Gods Iudgements 2. An Inuitation to Repentance to preuent the same Deliuered in two Sermons By Alexander Vdny B. in Diuinity and Chaplaine to his Maiestie in Ordinary and Minister of the Gospell at Hanking in Kent 1. Pet. 4.17 For the time yet is come that iudgement must begin at the house of God Aug. de ciuit Dei Tunc manifestus veniet inter iustos iudicaturus iustè qui occultè venerat iudicandus LONDON Printed by T. C. for Iames Bowler dwelling at the signe of the Marigold in Pauls Church-yard 1628. TO THE RIGHT HONOVRABLE WILLIAM EARLE OF PEMBROKE LORD HERBERT of Cardiffe Marmion S. Quintin Lord Steward of his Maiesties Houshold Lord Warden of the Stanneries of Devon and Cornewall Gouernour of Portsmouth Chancellour of the Vniuersitie of Oxford Knight of the most noble Order of the Garter and one of his Maiesties most Honourable Priuy Councell RJght Honourable there be two causes which should mooue and force all hearts to mourne and lament the feare of euils and losse of good these two may come in one day saith the Prophet Isa 47.9 there are two sorts of men the one good the other euill good men doe euer sorrow for this world is their hell and euill men should euer sorrow and lament for God is their enemy the one for the afflictions which they feele the other for the iudgements which they may and doe feare Verba iusti dolore sunt plena Gregor Mag. 5. moral To the wicked Stimulus conscientiae est scelerum paena The times are such as should bedew the words of good men with lamentation Quocunque adspiceres luctus gemitusque sonabant Formaque non taciti funeris intus erat Hier. in vlt. c. Esae The godly doe and must take to heart griefe for sin for thereby God is mooued to wrath against vs the times of griefe beseemeth not the seasons of ioy Heu quà m difficile est imitari gaudia falsa Ouid. 1. trist 3. Claudian Difficile est tristi fingere mente iocum My speech must be short because J speak of griefe which our times doe require to bee performed of all albeit a few of all doe supply the same yet they to whom the Lord hath bestowed many and rare blessings may and should fill vp the gap Of the which number your L. is a speciall member vnder God and his Maiestie in this kingdome for the aduancement of Gods glory and all good workes which godly and noble and worthy disposition is knowne to bee in you the effect is at all occasions proouing the same to the great comfort of all well disposed people of this land Luke 2.52 And as the Scripture saith That as the Lord Jesus our righteousnes did increase in yeares stature and wisedome so he did in the fauour of God and man and from Christ as the fountaine these blessings are distilled vpon the children of men according to the measure of Gods dispensation which Salomon praying for obtained whose example no question your Lordship hath followed who not onely haue Gods holy Spirit moouing you to bee zealous of good workes whereby Gods great fauour is manifested and in so great estimation with so mighty a Monarch but also honoured respected loued by Church and policy and so by consequent most deseruing that all should haue their eyes and hands directed vnto you as to praise God for so good an instrument as also to encourage you to goe on in so godly and righteous course of life to the end of this mortall life and then to enioy your crowne of life eternall Jn consideration of these great gifts bestowed on you J haue made choise of your honour and that with great cause Sivc enim illustrem generis prosapiam scrutor sive devotam in Deum pietatem ruminor sive summam in literas studia humaniora propensionem reputo sive siugularem in Doctos literatos quosvis clementian pensito sive illustres dotes alias verè dignas considero optime inter optimos in venio Seneca lib. 1. cap. 8. de ben And seeing these gifts are extended to many out of your Lordships good inclination and vnto me also J cannot but say with Aeschines who when Zocrates schollers did bring gifts vnto him in token of their thankfulnesse yet Aeschines his affection was comparable with any albeit worthy of Zocrates but one thing J freely giue which is my selfe And seeing J haue receiued fauour at your Lordships hands J wished J could expresse my thankefulnesse in greater measure then my ability will permit yet J offer my seruice and this myte of my weake labours to your honourable protection albeit not fit for the presse in so great light had I not beene vrged by the well affected that heard it It merits with the security and iniquity of the time my desire is that it may rouse vp all those that are asleepe in sinne a double respect makes it due vnto your Lordship Nimis enim ingratus scytha vel geta fuerim if J should not acknowledge my particular obligation and secondly your Lordships propensitie and ardent study to aduance Gods glory the safety of his roy all Maiestie and welfare of your countrey for these causes and many more Libellum mole quidem sed non pondere exiguum reuerenter offero atque inscribo hoc qualicumque monumento singularem obseruantiam gratitudinem charitatem meam declaratam ac testatam volo alacriori animo obtaturus multo nobiliora si facultas voluntati respondere posset And thus ceasing further to trouble your Lordship but neuer ceasing to honour and serue you praying the God and father of our Lord Jesus Christ the father of glory and mercy who in these last dayes of the world hath drawne vs out of darknesse vnto his marueilous light through the Lord Iesus by the spirit in the word increase preserue and blesse your honour with all sort of heauenly and earthly blessings and when yee foughten the fight of faith and finished your course with ioy that yee may at the last day be crowned with immortall and eternall glory Your Lordships most humble and dutifull to be commanded Alexander Vdny THE VOICE OF THE CRYER Containing A FEAREFVLL DENVNCIATION OF GODS IVDGEMENTS The Text MATTH 3.10 Now is the axe laid to the root of the trees therefore euery tree which bringeth not forth good fruit is hewen downe and cast into the fire AMongst the many meanes which the Lord vseth for the conuersion of sinners to draw them vnto repentance two are most ordinary effectuall and common his Mercies and his Iudgements both ioyned together in one verse by the sweet singer of Israel Psal 101.1 Of Mercy and of Iudgement O Lord God vnto thee will I sing both comprized in this Verse by Iohn Baptist the forerunner of Christ Mercy that God had also amongst others raised vp to preach vnto them the doctrine of
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
otherwise the Lord may iustly in the day of his wrath make vs subiect vnto the crueltie and slauery of our enemies Thus of the 1. Reason The second Reason whereby our Prophet exhorteth the Iewes vnto Repentance The time Now also is taken from the time wherein he did exhort them laid downe in these words Now also wherein diuers things may be noted 1. That as at this time so also at other times the Lord hath exhorted them vnto Repentance as might be confirmed by the Prophesies of Ionah Amos Hosea Isaias Micah Nahum and Ieremiah all which did precede this our Prophet Ioel. Secondly that as yet there remained hope for them of obtaining pardon and preuenting those Iudgements threatned if they would truely returne vnto the Lord. Thirdly that God did not promise againe to call vpon them or any longer to spare them if they did not delay and put off their Repentance as formerly The Reason may be framed thus If God haue spared you so long and not vtterly destroyed you notwithstanding of your deserts and doth now also inuite you to Repentance not like to spare you any longer if you doe not now amend then you ought to returne vnto him but so it is that God hath yet spared now doth now also inuite you to Repentance and is not like any longer to beare with you therefore you ought now to Repent now to turne vnto the Lord. Hence this obseruation doth arise Doct. that The bounteousnesse patience and long suffering of God ought to moue vs vnto a present and speedy Repentance God hath beene bountifull vnto the Iewes in exhorting them so often in sending so many Prophets vnto them hee had long born with their frowardnesse and backwardnesse he had wearied himselfe by waiting vpon them yet againe he offereth vnto them mercy by the same to prouoke them vnto a speedy and present Repentance Rom. 2.4 This the Apostle Paul confirmeth Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee vnto Repentance 2 Cor. 6.2 And againe Behold now is the acceptable time Heb. 3.13.15 behold now is the day of saluation And againe Exhort one another daily while it is called to daie lest anie of you be hardned through the deceitfulnesse of sinne to day if ye will heare his voice harden not your hearts The Reasons hereof are these First because for this end the Lord doth forbeare vs spare vs call vpon vs euen that we may repent Ezek. 18.23 God is not bound thus to deale with vs but out of his exceeding great loue he doth spare vs not desiring the death of a sinner Secondly because if we doe not Repent and returne vnto the Lord then we shall be left inexcusable we shall be forced to confesse Gods iust iudgement in our confusion following vpon the contempt of his mercy offered vnto vs yea after our hardnesse and impenitent hearts Rom. 2.5 we treasure vp vnto our selues wrath against the daie of wrath and reuelation of the righteous iudgement of God The Vses hereof are threefold For Reprehension vnto all such as abuse the goodnesse Vse 1 patience and long-suffering of God delaying and putting off their repentance from time to time And doe not we thus how often hath the Lord called vpon vs how many hath he sent vnto vs how many Sermons of Repentance haue we heard and yet alas we doe not repent we still presume of mercy that God wil stil spare vs will stil be gracious vnto vs let vs not deceiue our selues for certainly God wil not be mocked of vs still For Exhortation vnto euery one of vs. 1. To be thankfull vnto God Vse 2 for his vnspeakable mercy towards vs in sparing vs so long in waiting vpon vs so long in giuing vs so large a time of Repentance he might haue confounded and destroyed vs long ere this time yet he doth now offer mercy he doth now also inuite you to Repentance 2. To embrace those gracious offers of mercy and saluation now presently offered vnto vs not putting off from time to time saying with Salomons sluggard Yet a little while Prov. 6.10 yet a little folding of the hands Why wouldest thou buy Repentance at such a deare rate the longer thou delayest the more hardly canst thou repent the more painfull shall thy Repentance be vnto thee For Consolation vnto such as are cast downe through the sense and consideration of their sinnes Vse 3 and of their continuance in the same There is a comfort for thee Now also the Lord doth inuite thee vnto Repentance doe thou Repent and thou shalt be saued Gods Iudgements shall be withdrawne from thee thou shalt not be destroyed thy Repentances cannot be too late if it be true Neither doe I speake this to encourage any to goe on in sinne and so by presuming vpon Gods mercies to continue in sinne for such are in a dangerous and lamentable estate but onely for the comfort of such as are in danger of desperation through their long continuance in sinne to them I propound the example of Manasses Marie Magdalen Zacheus Paul the Thiefe at the right hand that they should not despaire To the others I might instance thousands of examples of such as by delaying did perish that they should not presume Thus of the 2. Reason The third Reason whereby he exhorteth them vnto Repentance The Author Thus saith the Lord. is taken from the Person of him that speaketh or from the Author by whom and in whose name our Prophet was directed thus to speake vnto them layed downe in these words Thus saith the Lord. The Reason may be framed thus That which the Lord himselfe doth command you enioyne vnto you and require of you that you ought to doe but so it is the Lord doth by me exhort you all vnto Repentance to returne vnto him therefore you ought to Repent and returne vnto him Hence these three things may be obserued 1. That God by the preaching of his word doth reueale his will vnto vs. 2. That before the Lord inflict his Iudgements he doth giue warning and aduertisement thereof 3. That vnlesse it please God to worke Repentance in our hearts by his Word and Spirit we can neuer truely Repent For the first Doct. God doth by the Preaching of his Word reueale his will vnto vs both for our performance of that which is good Ier. 15.19 1 Cor. 3.9 2 Cor. 5.20 and abstinence from that which is euill Hence they are called Gods mouth Labourers with God The Embassadours of God By them he did for the most reueale his will in former ages by them he doth reueale his will in these our dayes as he sent his Prophets vnto the Iewes with Thus saith the Lord in their mouth so he doth now send Preachers to reueale his will vnto you The Vses hereof are threefold For Instruction Vse 1 if God by the Preaching of his Word doth
many seales of thy pardon as thou hast shed teares sighs sobs and art warned inwardly for thy sinnes and transgressions Secondly Reas 2 As it is the word of God which hardneth the heart so it is the word of God which softneth the same Hence it may be demanded Quest How doth it stand with Gods Iustice to punish men for not repenting if he deny them Repentance and how can men be condemned for an hard heart seeing God hardneth the same Answ I anwer An hard he art and a bad life doe not simply condemne a man but continuall delight in euill without once praying to be deliuered God men haue had bad hard hearts but haue lamented so haue euill men but reioyce in it though God harden the heart he doth not bestow an euill heart the heart is hardned that we may acknowledge that a soft heart commeth from God Wouldst thou know then if God hath wrought vpon thine heart marke how thou louest sinne how thou art pleased with the hardnesse of thine heart dost thou loue them thine heart is damnable dost thou loath them thine estate is comfortable The Vses of this point are twofold For Exhortation Vse 1 Seeing the Lord worketh Repentance then let vs pray diligently vnto the Lord for the same let vs all say Lam. 5.21 Turne vs vnto thee O Lord. Dost thou finde heauinesse in thy heart dulnesse in thy soule in performing of good and readinesse vnto euill then pray vnto the Lord for thy conuersion for thine estate of life is worse then death Dost thou liue without Repentance there is but a little space betwixt thee and death betwixt thee and hell yet notwithstanding I dare say that of all suits preferred before God this especially was neuer denyed Dost thou liue a prophane life and yet hearing some Sermons of death and Iudgement defirest to doe better stay not here but conferre with thine owne conscience and pray vnto the Lord that thou maiest doe his will and that hee would be pleased to strengthen thee that thou maiest performe that which he commandeth Pray both in publike and priuate pray continually then I assure thee drunkennesse shall not drowne thee couetousnesse shall not ouer-rule thee pride shall not deface thee whoredome shall not vndoe thee stealing shall not shame thee the world shall not deceiue thee nor thy selfe condemne thee For Instruction If Repentance be the speciall gift of God Vse 2 and we are to craue Repentance from him then we are to take notice of our sinnes for which we ought to repent and vnlesse first we know them we cannot truely repent them To this end we must come with a generall confession before God and also particularly lay open our sinnes in his sight we must daily vse those meanes by which we may attaine vnto a knowledge of them Gods word the Law of God our owne consciences our brethren the Church euen our enemies that we may know our sinnes we must count them as an Vsurer doth his mony behold them as an husbandman doth his ground condemne them as a Iudge doth a thiefe pray against them as a Mariner doth to remoue a storme fight against them as a Souldier doth against his enemie accuse them as a Lawyer doth one which is guiltie if we once get a knowledge of them then their number will appeare infinite their reward damnation their power execrable their presence intollerable then a drop of mercy is worth all the world then we shall pray against them if we pray against them we shall obtaine Repentance yea we shall mourne that we cannot repent as we would and if we doe repent then our sinnes shall be pardoned and in stead of sorrow the Lord will bestow vpon vs vnspeakable ioyes Thus of the 3. Reason And so much for the Reasons whereby our Prophet exhorteth the Iewes vnto Repentance laid downe in these words Therefore now also thus saith the Lord. I come now to speake of the Dutie whereunto he doth exhort them and that is vnto true and vnfained Repentance for the vnderstanding of which two things are to be obserued in Generall First That God doth not respect our miseries vnlesse we doe repent Secondly that without the preaching of Gods word iudgements cannot amend vs. Concerning the first God doth not respect our crosses and calamities except true Repentance be ioyned therewith Doct. Isa 58. This the Prophet Isaiah confirmeth testifying that the Lord did not regard the outward fasting of the Iewes because they did not truely repent We may haue sicknesse indure pouerty yea we may dye and yet neuer the neerer God except we haue repentance the ornament of a Christian Quest It may be demanded seeing the Lord doth punish vs and our sufferings are the punishments of sinne Why the Lord is not pleased and pacified with vs for it may seeme extreame dealing both to punish vs in this life Answ and in the life to come I answer That though we suffer for our sinnes yet our suffering is not satisfaction for sinne for the reward of sinne is death euerlasting and also all the miseries of this life and therefore we must not excuse our selues for any crosse or calamitie for we may haue all those troubles and yet vnlesse we repent we shall neuer see the kingdome of heauen nor the glory thereof The Reasons hereof are these two Reason 1 First Because all the sufferings of this life are but the beginnings of sorrowes they are not the tenth part of that vengeance which the Lord wil poure vpon vs for our sinnes vnlesse we repent to haue sicknesse to want appetite to meate to be grieued with the Ague Feuer Palsie they are nothing but the beginnings of sorrow and if it were possible that one man or one woman could endure all these torments yet he might goe to hell fire wanting true conuersion in the time of his trouble Secondly Reason 2 because the troubles of this life are common both to the wicked and the godly this the Prophet Ezechiel witnesseth Thou shalt be broken in the midst of the vncircumcised Ezek. 32.38 and shalt lye with them which are slaine with the sword though God correcteth euery one whom he loueth yet he loueth not euery one whom he correcteth Note Christ was crucified the Apostles martyred yet beloued of God Herod was eaten of wormes and yet out of the fauour of God his misery in this life doth not better his estate in hell Iosiah a good King and Ahab a wicked King died both in warres yet the estate of the one was not the better because he died as a good man did neither the estate of the other worse because he died as an euill man died In one and the same fire Gold glistereth and drosse smoaketh so by Tribulation good men become purged whereas euill men become worse The Vses of this Doctrine are these two First seeing our affliction cannot moue God to pittie vs Vse 1 vnlesse we repent therefore let vs learne
to obey the exhortation of the Prophet in Scripture Turne vnto the Lord your God Thy bloud cannot pacifie the wrath of God whereas teares of Repentance can bodily plagues doe not moue God to pitie vs when as spirituall sorrowes doe To apply this in particular vnto our selues Haue not we had great iudgements lying vpon vs how many Souldiers haue we lost crying and dying in their owne bloud how many haue perished by famine haue not many houses beene swept cleane by the Pestilence not onely in London but euen in remote places and doe they not yet continue Doth not the Lord see them he doth doth he see them why then doth he not pittie our desolation doth he pittie it why then doth he not stay it for no question but the cryes of the afflicted doe pearce the heauen and yet they doe continue O England it is no wonder so long as thou continuest rebellious in so great a light thou maist looke for the encrease and continuance of Gods iudgements vpon thee for the Lord will neuer remoue his iudgements vntill we forsake our sinnes because we doe not turne vnto the Lord therefore our health is turned into sicknesse our life into death our peace into warre our mirth into mourning our plenty into want let vs turne before all be ouer-turned let vs fill our chambers with mourning lest the whole Land be filled with lamentation Secondly Vse 2 seeing God regardeth not our miseries vnlesse we doe repent then it followeth that our sufferings are not worthy of the life to come for our ioyes shall be greater there then our sorrowes can be here There shall be no sicknesse misery is ended and death destroied so that we ought to suffer patiently here to liue so we ought to labour to dye so and dye in despight of death to raigne so Concerning the second Without the preaching of Gods word iudgements cannot amend vs. At this time the Iewes were wonderfully afflicted fearefull iudgements were denounced against them yet this doth not the turne God by his Prophet doth exhort them to Repentance Though the Lord should shake the earth terribly thunder omnipotently darken the light searefully multiply punishments abundantly yet this alone cannot conuert the soule The Lord at another time complaineth that He had giuen them cleannesse of teeth in all their Cities Amos 4.6.7.9.10 11. that he had with-holden the raine from them that he had smitten them with blasting and mildew that the Palmerworme had deuoured their Vines and Oliues that he had sent amongst them the Pestilence that their young men were slaine with the sword c. yet they did not returne vnto the Lord. So that I say no outward crosse worketh repentance this our owne experience witnesseth Is not this Land greatly afflicted doe not Gods iudgements hang ouer our heads if we had eyes to behold them and hearts to consider them and yet who are conuerted who doe truely returne vnto the Lord The Reasons hereof are these two Reas 1 First because the Lord for the most part Deut. 32.41.42 doth send his Iudgements to reuenge that euen his arrowes may be drunke with bloud the speciall end of Gods iudgements is to take vengeance on a sinfull Land But it may be obiected Obiect Doe none repent in the time of aduersity being vnder the crosse yea there are a great many because the Lord ioyneth the Word and the rod together Answ his word by which he doth instruct them his rod by which he doth correct them Secondly Reas 2 because the Word is of greater force then any iudgements are in the conuersion of a sinner a worke I assure you both great and admirable The word of the Lord is like vnto fire Ier. 23.29 like vnto an hammer mightie in operation sharper then any two edged sword Heb. 4.12 Euery word in the holy Scriptures is as a thunder-bolt this pulleth vp sinne by the roots The Vses hereof are these two First to teach vs. that we should haue the word of God in great estimation Vse 1 We feare to be drowned by water persecuted by land and euery member of our bodies to become subiect vnto many sorrowes and yet those especially hurt when we see and feele them but the word of God worketh when when we neither see nor feele it The crosse afflicteth vs but the word instructeth vs afflictions punish and bring vs the heauy newes of condemnation but the word bringeth glad tydings of life euerlasting by iudgements we are blinded by the Gospell we are enlightned by Iudgements we are indangered by the Gospell we are defended Iudgements threaten the life Gods word doth threaten our soule with euerlasting death vnlesse we repent make much of the word in thy health for I assure thee Ephe. 4.18 sicknesse cannot so prepare thee for the Lord the word will then be sweet to heare when all others faile miracles would make vs wonder and worldly pleasures make vs proud but Gods word maketh vs to Repent and to liue the life of God in Christ Iesus our Lord. It may be obiected this seemeth a strange doctrine Obiect Doe not sorrowes and afflictions conuert vs vnto the Lord Why then are they sent why should we account of them as we doe seeing such as are afflicted reape so small comfort by them I answer that this conclusion is damnable Answ Shall not the Scholler care for the rod because it cannot teach him and should we set light by the Lords Iudgements because they cannot conuert vs No they must keepe vs in obedience although they cannot beget obedience within vs they informe vs though they cannot turne vs as Dauid was afraid of iudgement so must we let vs tremble as the earth doth let vs weepe and mourne we know not how soene the wrath of God may sēaze vpon vs with what calamity we may be troubled by what death we may be taken away Let vs I say feare the word and workes of God and then we shall not neede to feele them Secondly to teach vs that when we are visited by Iudgements Vse 2 euen to pray vnto the Lord that he would by them worke our conuersion seeing that of themselues they cannot beget Repentance within vs. Thus in generall I come now to speake of the Duetie in particular both internall in the affections in these words Turne yee euen to mee with all your heart and externall in the action with fasting and with weeping and with mourning Of these two in order Concerning the first The inwsrd forme of Repentance is described in these words Turne yee euen to mee with all your heart wherein these points are to be handled 1. The action Turne 2. The persons exhorted to turne yee euery one of them 3. To whom they must turne to mee the Lord. 4. How they must turne euen with all their heart speedily readily and willingly For the first 1. Point Turne The Duetie whereunto our Prophet exhorteth them is to turne or to come
where the body is wounded there issueth out blood Mat. 26.75 so where there is true repentance in the heart it doth outwardly expresse it selfe in fasting weeping and mourning The reasons here of are these two 1. Reas 1 because although outward repentance may be where there wanteth the inward yet the inward cannot be without the outward yea where the outward is we ought charitably to iudge of the inward 2. Reas 2 Because when inward and outward repentance concurre together God doth giue pardon and is pacified The vses hereof are twofold For instruction Repentance must be in the heart Vse 1 and not in the heart only but also in the workes and not in the works onely but also in the affection not in the affection onely but also in the conuersation a small reformation is not a full repentance If good lawes bee not ioyned with godly minds and reformed wayes with weeping hearts neither the one nor the other shall giue vs comfort Therefore we must conioyne both together For exhortation As we are not afraid or ashamed to sinne Vse 2 so let vs not be ashamed to shew forth the tokens of our humiliation Many like theeues are not ashamed to steale but are ashamed to confesse Let vs rather glory in repenting for our sinnes then in acting of them wee haue many sinnes let vs shed many teares wee haue great sinnes let vs shed foorth great sorrow for sinne We haue watched in sinne let us watch in prayer we haue loued sinne now let vs loue to sorrow for sinne looke on thy soule weeping as thou wast wont to behold thy sins reioycing Hast thou beene a drunkard be sober if a theefe feare God if a blasphemer vse Gods name reuerently and as Paul of thest Eph. 4.28 so I say of all sinne Let him that hath sinned sinne no more Thus let vs by our outward humiliation and repentance giue a testimony both vnto our selfe and others of our inward that as outwardly so also we are humbled inwardly Thus in generall The parts required in our outward humiliation are three 1. Fasting 2. Weeping 3. Mourning Of these in order And with fasting This word according to the custome of the Hebrewes 2 Cor. 7.10 doth signifie the humiliation of the whole body 1. Maymon in his Treat of the rest sixt day cap. â— ser 4.5 Inward by sorrow for sinne which worketh repentance whose effects are these carefulnesse indignation feare vehement desire zeale reuenge iudging our selfe with detestation of our sinne 2. Outward by abstinence from all filthy pleasures which according to the Hebrew canons were meat and drinke washing and anointing themselues putting on shooes and all fine apparell abstinence from their wiues which the Scriptures confirme Psal 35.13 Dan. 3.12 Exod. 33.4 2. Sam. 15.30 12.20 Dauid afflicted his soule with fasting Daniel did not wash and anoint himselfe the Israelites put off their ornaments Dauid went barefooted weared sackecloth did not wash and anoint himselfe in the time of his humiliation Vriah abstained from lying with his wife They were to begin their fast the ninth day of the moneth at euen from which onely the sicke and such as were vnder nine yeeres of age were exempted that walking thereby in newnesse of life the body of sinne might bee destroyed which ought also to be the end of our fasting when we doe performe the same Before I come vnto the particular discourse of fasting we are to take notice of the profit and vtilitie arising therefrom The vtility of fasting proâ—â—d by exâ—mples in nature which may be manifested vnto vs in the creatures by diuerse and sundry examples all which being simple bodies consist of two natures the one celestiall the other elementary 1. The fruit of fasting may be learned from the quality of the Moone which although it bee of a celestiall nature yet is the more darkened by reason of her grosse and corpulent nature whereby some blacke spots doe appeare yea the more nigh the earth she is she is as I may say rather of a terrestriall then a celestiall nature for the which she doth not so fully partake of the light of the Sunne as the rest of the Starres So although the nature of man be light in respect of his vnderstanding yet the more he feedeth and the more full he is he is the lesse disposed to the light of wisedome Therefore Dauid saith Si quis astimat se abundantia cibâ—rum pâ—rionum que persrui posse â—acarâ— sapientia 〈◊〉 in delicijs versare Hâ—â—r They that are darkned are full This is the darknesse of the Moone when we are filled with the things of this life if any thinke that by the abundance of meats and drinkes he may enioy and giue his minde vnto wisdome he doth occupy himselfe in pleasant phantasies 2. From the element of the earth which is dry and hard therefore God sendeth raine to make it fruitfull so are we by abstinence but when the water of life is powred into our soule we are made fruitfull in good workes our hearts become well disposed when we wither by abstinence and are moystned by heauenly grace we become fruitfull by good workes 3. From the element of water wherein the Crocodile is proâ—blinded which on the dry land seeth clearely so by the abundance of nourishment the eyes of our vnderstanding are darkned therefore Salomon saith Eccles 2.3 I thought to haue drawne my selfe from Wine to bring my minde to wisedome 4. From the Ayre the lesse vapours the more cleere it is the more vapours the darker Hence vpon Mount Olympus it is most cleare which the learned did ascend to behold the course of the Starres for there Olympus outreached the clouds Nubeâ—eâ—â—essit Olympus-LucaÌ„ Pâ—nguis ventor non gâ—gâ—â—t 〈…〉 so it is with the minde of Man by abstinence the vnderstanding becommeth more quicke and cleare whereas a fat belly doth not beget a fine wit 5. From the element of fire in respect of the seuerall properties of the same 1. As fire giueth light in darknesse so abstinence enlightneth the minde and that by extinguishing the heat of lust 2. As fire serueth to prepare our nourishment so abstinence maketh it to turne to our good whereas the stomacke being cloyed with meat it turneth to putrifaction 3. As fire serueth for a defence as a wall to which vse it serued Alexandor the Great being in the Desarts of India beset with Lyons so is fasting as a wall and targe to defend vs from sinne 4. As fire serueth to purge things corrupted so as Austin saith fasting purgeth the minde Ieiunium crationi deuotionem fidneiam doâ—at or atiâ— wrâ—utem impâ—trat ieiunandâ— ieiunium gratian proâ—eretur oraendi ieiuniuâ— oratimeâ— roborat oratio sanctificat iâ—â—uniâ—â— domino representat Ber. ser 4. de quadrag 5. As fire was vsed both before and in the Law for to burne vp the acceptable sacrifice so fasting doth prepare our body for
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