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
7.7 I knew not sinne but by the Law for I had not knowne last except the Law had said thou shalt not Iust Secondly Reason 2 hereby our consciences are pricked in respect of our sinnes as the Iowes were when they came vnto the Apostles said Men and brethren what shall we doe Thirdly Act. 3.37 because hereby impenitent sinners should haue no cloake Reason 3 whereby they might pretend ignorance or vpon presumption apply Gods mercies vnto themselues which doe not belong vnto them The vse of this Doctrine is both for reprehension Vse 1 and exhortation for reprehension vnto such as doe not preach the Law vnto such as cannot abide to heare the Law preached such do not imitate Iesus Christ aright who told his hearers That vnlesse they did repent they should all likewise perish Some againe cannot abide to heare the Law preached they are all for mercy the Gospell saluation and yet they liue contemners of mercie enemies of the Gospell dispisers of grace and saluation they defire to sinne securely to haue pillowes sowed vnder their arme pits they neglect their duty towards God by their A the sine prophannsse ingratitude idolatry blasphemy prophanation of the Sabbath and yet would heare of nothing but mercy they neglect their duty towards their neighbour by their disobedience and maliciousnesse vncleannesse thest falshood couetousnesse drunkennesse and yet would heare of nothing but mercy they would haue plaisters before they bee wounded physicke before they be sicke cordials before they haue corrasiues which is absurd For exhortation Vse 2 that Preachers lift vp their voyce like a trumpet and to tell the people of their finnes threatning Gods judgements against them for the same vnlesse they do repent Vnto people to endure patiently the threatnings of Gods word to be so much the more willing to heare them because they will awake you vp from your sinnes and call your conscience that ye may abandon them yea when ye come to the hearing of Gods word make this reckoning to bee rebuked perswading your selues the lesse ye are soothed the more profitable shall it be for you For the second the Gospell must be conioyned vnto the Law 2 Sam. 12.13 Iohn although he doth denounce iudgement yet if they would bring forth good fruit he doth also offer them mercy Isai 1.19 Luk. 13.5 thus did Nathan vnto Dauid Isaias vnto the Iewes and Christ vnto his Hearers The Reasons hereof are these first because the preaching of the Law doth properly belong to such as are impenitent and not conuerted vnto such as continue in their sinne vnto hypocrites and secure Christians according to that of the Apostle The Law is not giuen vnto a righteous man 1 Tim. 1.9 Isai 61.1 but vnto the lawlesse and disobedient whereas the Gospell doth belong vnto the penitent to such as are poore in spirit and contrite in heart Secondly because as wicked men are more terrified from sinne by Comminations from the Law so the godly by Gods mercies proclaimed in the Gospell Thirdly Gal. 3.2 because the Law onely teacheth vs what we should be the Gospell how we may be such Fourthly because the Law without the Gospell is ineffectuall By the workes of the Law shall no flesh be instified Rom. 3.20 2 Cor. 3.6 Ibid. 9. the letter killeth but the spirit giueth life The Law is the Ministration of condemnation the Gospell the ministration of righteousnesse couering our sinnes healing our diseases offering free remission of sinnes by Iesus Christ vnto all which as beleeue in him This serueth both for Exhortation and Reproofe Exhortation to vs to distinguish betwixt the Law and the Gospell betwixt the threatnings against impenitent sinners and the promises vnto the penitent that they preach the Law vnto such as haue most neede and the Gospell vnto such as haue most need of it as also because they cannot exactly distinguish of their hearers therefore let both be conioyned together that neither the penitent despaire by the preaching of the Law nor the impenitent presume by preaching of the Gospell vnto the people to prepare themselues either for threatnings or comforts according vnto their present estate threatnings if they are impenitent comfort if they are cast downe through the consideration of their sinnes as also to be carefull in the application of Gods word that they doe not apply the Gospell vnto themselues continuing in sinne neither the Law if they truely repent them of the same This should teach vs when either preaching nothing but iudgement or nothing but mercy by the former terrifying Gods children by the latter imboldning the wicked this reproueth the people which either looke still for mercy or still for iudgement and which either out of a conceit of the sincerity of their owne hearts apply mercies vnto themselues and iudgement belongeth vnto them or out of a needlesse or wrong suspicion of their owne hypocrisie apply Gods iudgements vnto themselues when as mercies are propounded vnto them and they are the children of God Thus of Method Touching the End why Saint Iohn doth thus threaten them It was that they might take notice of their present and miserable estate and whilest they had time might repent and so escape the danger Hence this obseruation doth arise That before God doth inflict any iudgement he giueth aduertisement and warning thereof that it may be preuented thus he did vnto the first World vnto the sinfull Cities vnto the Niniuites thus did our Sauiour vnto Ierusalem he gaue warning of that lamentable destruction yea before it came to passe diuers signes did appeare aduertisements for desolation as Iosephus doth relate and did not God giue vs sufficient warning and aduertisement of those iudgements which of late haue fallen vpon this Land thus doth Iohn at this time to the Phaâ—isees And Iohn doth this first that those his aduertisements and warnings might moue vs to repentance this effect they wrought both in wicked Ahab and likewise in the Niniuites the hunter doth not disquiet his prey but rather waits till it rest that he may thrust it through but God doth rouse vs vp least we be thrust through Secondly that the wicked may be the more inexcusable yea forced to approue of Gods iudgements when they fall vpon them This serueth for Instruction Exhortation and Reprehension Instruction to shew vs the truth of that excellent comfort that God doth not delight in the death of a sinner if he were desirous to destroy he needeth not to giue vs warning but because he is vnwilling we should perish he doth giue vs admonition of our danger that we may repent Exhortation seeing it hath pleased God to giue vs warning O let vs in time take warning let vs humble our selues vnder the mightie hand of God Ioel 2.14 let vs rent our hearts and not our garments and returne vnto the Lord wee shall finde him mercifull and gracious slow to anger and of great kindenesse Reprehension Iet 29.29
we haue not taken to heart Gods aduertisements and warnings the Lord may complaine of vs as he did of his owne people that we would not heare great iudgements haue seased vpon vs already greater may as they are daily threatned because we doe not heare Both the Israelites and the Iewes were led into captiuitie the one vnto Syria the other vnto Babylon because they would not heare they despised those warnings which were offered did not the Spaniard in 88. seeke the destruction of this Land as he doth now did not the Papists Anno 1605. in that horrible Gun-powder treason plot the death both of Church and Common-wealth Doe not innumerable Locusts of the bottomelesse pit of hell sent by the diuell and that Romish Antichrist swarme in this Land Hath not there beene such a Pestilence of late that the like was neuer amongst vs How many haue died by famine at home by the Seas and Sword of the enemy abroad yet for all those aduertisements we neglect Piette prophane Gods Sabbath blaspheme his name omit the duties both of the first and second Table where is our amendment and conuersion vnto the Lord wee rather increase then decrease in wickednesse and is not this one euident token that the Lord will yet poure an heauier iudgement vpon vs a rebellious Nation contemning the day of our visitation therefore as Hosea said to Iudah Hosea 4.1.2.3.4 loe I say to Britaine Heare the word of the Lord yee children of Britaine for the Lord hath a controuersie with the Inhabitants of the Land because that there is no mercy nor truth nor knowledge of God in the Land by swearing and lying and killing and slaying and wheredome they breake one and bloud toucheth bloud therefore shall the Land mourus and euery one that dwelleth therein shall be cut off c. We feare the sword it may seaze vpon vs let vs then repent in time of all our sinnea In taking to heart the iudgements threatned let vs make vse of our time of peace in being zealous of Gods glory and our owne saluation let vs turne to our first loue from whence we are fallen ere the Lord make a full end of vs let vs imitate such as feared the word of the Lord among the seruants of Pharaoh Exod. 9.20 who being warned by Moses made their seruants and their cattell to flye into the houses let vs I say take warning in time least iudgements seaze as vpon the Sodomites in the like kinde take vs at vnawares whilst we expect no such thing These of the end Thus in Generall both touching the Occasion Substance Method and end of this Commination I come now to speake of the words in particular Now also is the axe laid to the root of the trees therefore euery tree which bringeth not forth good fruit is hewue downe and cast into the fire THese words containe a denunciation of iudgement consist of these three parts which all concerne the same 1. A publike Proclamation of Iudgement Now also is the axe laid to the root of the trees 2. The extension or generality of this Iudgement euery tree that bringeth not 3. The Execution accompanying the contempt of the former Proclamation is hewne downe and cast into the fire Of these in order Touching the Proclamation The first part Now also is the axe laid to the root of the trees these foure things are to be considered 1. The Time Now also 2. The Instrument the axe 3. The vse of this Instrument is laid 4. The Subiect vnto the root of the trees Concerning the first the Time Now also the present tense is put for the future as is vsuall in the Scriptures noting vnto vs not onely the certainty of Gods iudgements but also that when mercies are despised iudgements shall come For the second all the threatning punishments and iudgements which the Lord hath pronounced in his word either in generall or particular shall as certainly come to passe as if already they were past although vncertaine vnto vs either in respect of the time when or the manner how they shall be executed hence is is that God is called by Daniel Palmâ—ni that is a secret numberer Dan. as knowing the time when to performe his promise either of mercy or of iudgement hence the Psalmist saith Psal 75.3 when I shall take a conuenient time I will iudge righteously that is when I see my time saith God to helpe your miseries I will come and set all things in order Thus did the first world finde them thus the Sodomites thus the Egyptians thus the Israelites when they were in captiuity thus Nebuchadnezzar thus Pharaoh thus Saul And as his Iudgements so also his Promises shall as certainly come to passe as if already they were past all which are in Christ Iesus yea and Amen God himselfe being yesterday and to day euer the same for euer The Reasons hereof are these 1. The vnchangeablenesse of his will Reasons Act. 17.30 with whom is no shadow of changing or alteration he hath appointed a day in which he will iudge the world in righteousnesse in which he will both execute both generall and particular iudgement 2. His ability and power to performe what he hath decreed many may lay downe a purpose and resolution which they are not able to bring to passe but God hath decreed that he hath power to accomplish 3. For the comfort of Gods children least they should despaire But it may be demanded 1. whether all those iudgements which are threatned shall certainly be accomplished 2. Why the Lord doth conceale the particular time of his comming either to iudgement or mercy 3. Why God doth deferre to deliuer his owne children from wicked men and doth not execute iudgement vpon them when they doe sinne against him To the first I answer that Gods iudgements are threatned against vs conditionally if we doe not repent if we doe continue in sinne otherwise if we doe not repent and forsake our sinnes they shall either not sease vpon vs at all or otherwise in mercy not in iustice hence commonly they haue this conditionall coniunction as annexed vnto them if ye doe not amend as when we intend any iourney we vnderstand if it shall please the Lord so when the Lord saith he will destroy vs we are to take it as appertaining vnto vs if we doe continue in our sinnes To the second I answer that the Lord doth conceale the particular time of his comming either vnto Iudgement or vnto Mercy both for the triall and humiliation of his owne children and for the furtherance of wicked men vnto repentance because the more vncertaine iudgements when they shall come the more should these hasten their repentance that they may preuent the same the more I say they should prepare themselues by repentance to auoid iudgements that they may be partakers of mercies To the third I answer that God doth delay to execute his iudgements vpon wicked men most
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
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
heart wherein iustly they should be giuen vp if they continued fruitlesse Thirdly that externall separation from God his Angels Saints and all happinesse at the generall fearefull and terrible day of Iudgement Hence three things may be gathered First that the Preaching of Gods word is the cause of separation and diuision amongst men a thing wonderfull and yet most true it separateth betwixt the gold and the grosse betwixt the Sheepe and the Goates betwixt the Wheat and the Chaffe it maketh the father against the sonne and the son against the father Mat. 10.34 and thinke not saith our Sauiour that I come to send peace on earth I come not to send peace but a sword Paul was a persecuter he was in great credit and estimation but when he became a Preacher he was persecuted from place to place the word bringeth to light and discouereth some to be hypocrites which both had deceiued themselues and others what diuision and separation did this make in the primitiue Church in this Land in the dayes of Queene Mary in France at this day take one example for all the Apostle Paul hauing preached vnto the Iewes at Rome some were perswaded with the things which were spoken some beleeued not Acts 24.24 I might instance diuers other examples touching this operation of the Word in making diuision betwixt neighbours brothers parents and children husband and wife yea betwixt a man and himselfe So that the Word preached as it doth confirme Gods children it he weth downe hypocrites and discouereth what they are The Causes hereof are not in the Preaching of the Word for the Sunne is all one that shineth vpon pleasant Gardens and vpon stinking Dunghils the fire all one which hardneth the Clay and softneth the Waxe the Word all one that is preached to the godly and vngodly but in respect of the difference which is betwixt the hearers The godly heare it and bring forth good fruit the wicked heare it and remaine fruitlesse so it heweth them downe The wicked not perceiuing the benefit which may bereaped by the word but hating it pleasing their sinfull desires and so coutemning it remaine ignorant of the vse of it and so are iustly cut downe Whence I inferre first that notwithstanding of this hewing downe of this separation and diuision which the Gospell worketh yet it is most needfull to be preached for it is better that hypocrites be discouered and hewne downe then remaine in close they should both depriue themselues and others yea and there be a separation betwixt such as are by the most strict bonds of nature coupled together that some of them might be saued then that continuing in worldly friendship all should perish Secondly that not the Gospell or Ministery of Gods word is the cause of our hewing do we but our contempt thereof disobeying the same which I speake for this end because many blame the Gospell for all these hurts which befall them as Master Latimer noteth in one of his Sermons Vpon a time saith he the people of Sandwicke met together to consult about the season why their towne was more ouer blowne with Sand in few yeares then it was of a long time before an old man answered that he did remember that there was no steeple nye but since there were the same might come vpon that occasion whereby he ment that preaching of Gods word might be the cause as assuredly many wrongfully imagine touching other things The Vses of this point are three fold For consolation vnto the children of God howsoeuer that by the preaching of the word hypocrites shall be hewne downe yet they shall be safe The Gospell is the power of God vnto saluation to all them that beleeue it is to them the sauour of life vnto life If we belong vnto God the word of God shall be profitable vnto vs if we receiue it with meeknesse it is able to saue our soules Gods children by the word bring forth good fruit some thirty sixty and a hundred fold Gods word doth worke in them sorrow for finne humiliation an auoiding of the occasions of sinne a labour to performe the workes of pietie and godlinesse and may we not much reioyce when we performe those things For Instruction the cleare shining of the Gospell doth gall and torment wicked men which is a signe they did neuer feele the power of Gods spirit within them working for their conuersion Of those men there are two sorts the one more publike the other more priuate Some publikely fight against God with a stretched out Arme and a stiffe necke as Pharaoh Who is the Lord saith hee that I should know him Others goe more subtilly to worke are more politicke then the former They are fauourites of the Gospell whilst there is prosperity and peace The Galathians esteemed of Paul as an Angell of light the towne of Millan was so affected to Ambrose that rather they would loose their liues then their Bishop Dauid had friends yet the case is altered the Galathians fall away Ambrose not so much respected Dauid by such as bare him fare formerly persecuted Moses was not at all times esteemed alike when Christ turned the water into Wine and fed the people by hundreds and thousands all was well then he was called Rabbi and Rabboni then they would make him a King c. but when hee said they are of their father the Diuell then away with him crucifie him Paul now called Mercurius by and by a murtherer these our dayes are full of such whilst there is peace then they feeme religious when trouble commeth they not onely reuolt but persecute such as are truely religious It is true that the children of God being asleepe left vnto themselues for a time may be offended at the word preached who therfore are by the preachers of Gods word to be roused from their securitie that they may perceiue their errour rouzed I say by the terrour threatned out of the Law of God if they haue a long time continued in the course of godlinesse or otherwise if they be but nouices in the schoole of Christ by a more milder course but they doe not so continue they repent they are sorry they are grieued for the same where as the wicked remaine still so yea daily grow worse and worse and therefore shall be hewne downe Secondly that such as remaine fruitlesse and will not be reformed shall be giuen ouer vnto the hardnesse of their owne heart and left vnto their owne deserued condemnation This is a terrible punishment a fearefull hewing downe which proceedeth from the contempt of Gods word when the wicked haue had the outward Ministerie of Gods word for a long time and God hath by it called them to repentance offering grace and saluation vnto them if they doe not embrace it but continue in their back wardnesse and rebellion then the Lord by hardnesse of heart hewing them downe he maketh their hearts fat so that hearing they doe not heare seeing they
dee not see O let vs be carefull to preuent this fearefull iudgement rather let vs be hewne downe by crosses affliction and death then by hardnesse of heart let vs pray vnto the Lord daily to mollifie and soften our heart Thirdly that the wicked at the day of iudgement shall by a perpetuall separation be hewne downe from the fellowship of the holy Trinitie blessed Angels and glorified Saints which our Sauiour himselfe confirmeth Mat. 24. Goe yee cursed of my father vnto euerlasting fire prepared for the Diuell and his Angels their hewing downe by the word in this world precedes their hewing downe at the day of iudgement that proceedeth from this for such as are here hewed downe by the ministery of the word giuen ouer to a reprobate minde and an hard heart shall then by finall separation be hewed downe from the presence of God This letteth vs see the miscrable estate of wicked men both in this life and in the life to come here they are hewed downe by the ministrie of Gods word then they shall be perpetually hewed downe by the sentence of the iust Iudge Goe ye cursed of my father c. This finall hewing downe shall not befall vnto all sinners but onely to such as are impenitent many may in this world be hewed downe by temporall iudgements which repenting shall not be hewed downe in this last iudgemknt To this purpose the Apostle speaketh of the Iewes And they also if they abide not still in vnbeliefe shall be grafted in Rom. 11.23 for God is able to graffe them in againe Such as belong vnto God may for a time fall away as all such doe totally which are outwardly planted and not inwardly and so by assliction hewed downe but they doe rise againe and by repentance blot out their fall and therefore shall escape this finall hewing downe For the second he will cast them into the fire by fire in this place we may vnderstand the iudgement which at the great day shall be executed vpon wicked men the extreame and most sharpe paine appointed for them in hell concerning which these sixe things are to be considered First that it is fearefull Secondly that it is painefull Thirdly that it is vnspeakeably painfull Fourthly that it is continuall Fiftly that is vniuersall Sixtly that it is eternall other questions as being more curious then profitable I willingly passe by such as whether it be a materiall fire how it is maintained c. First I say it is fearefull and that if either wee consider the place where it is Hell for what it is to torment wicked men how vnpleasant it is not for light heat or comfort as other fire is but to torment and terrifie accompanied with diuers other torments vtter darknesse the worme that neuer dieth weeping and gnashing of teeth which shall neuer be quenched fearefull was that destruction of Sodom but more fearefull this that did end this shall neuer Secondly it is painfull and therefore called the Lake burning with fire and brimstone the extremitie whereof both in body and soule the heart of man is not able to conceiue a taste where of we may haue in the rich Glutton Thirdly it is vnspeakeable as Paul was not able to expresse the ioyes of heauen no more can wee the extremitie of this fire Fourthly Mat. 3.12 it is continuall alwayes without any intermission which doth so much the more agrauate the misery of the wicked this fire cannot be put out Fiftly it is vniuersall both vpon soule and body and conscience both outwardly and inwardly Sixtly Mat. 25.41 it is eternall if it would once cease though after many thousand yeares there were some hope but it shall continue world without end for euermore from whence there is no redemption Hence we may learne that seeing this fire is so fearefull so painfull so vnspeakable so continuall so vniuersall so perpetuall and the wicked not repenting them of their sinnes shall be without doubt cast thereinto euen in time to forsake our sinnes and to turne vnto the Lord by true and vnfained repentance bring forth good fruit where by we may escape so terrible a torment the fire of hell O let vs feare and tremble when we heare or read hereof yea let vs alwayes haue it before our eyes that wee may be withdrawne from sinne least sinning and not repenting wee become partakers thereof O wicked man why doest thou runne on in sinne why art thou so carelesse of thine owne welfare wouldest thou burne willingly thinkest thou that thou canst abide the fire no certainly thou canst not if thou canst not abide that the least member of thy body should abide in the fire but for a little time how shalt thou be able to abide the fire of hell both in body and soule eternally Concerning the second when this Execution shall be accomplished although that chiefly it shall be executed in the great and generall day of iudgement yet notwithstanding it doth begin euen in this life as then they shall be finally hewne downe and cast into the fire of bell so also here they shall be hewne downe by the ministry of Gods word and feele this fire begunne in them their Conscience accusing them torments affrighting them they themselues driuen vnto desperation Hence wee may perceiue the miserable estate of wicked men both here and hereafter in this life and in that which is to come Whereby we may learne in time to become obedient vnto the Preaching of Gods Word not despising the gracious offers of mercie for certainly to conclude with the words of my Text Euery tree which bringeth not forth good fruit shall be hewne downe and cast rute the fire FINIS THE VOYCE OF THE CRYER Containing A forcible Inuitation to REPENTANCE By Alexander Vdny B. in Diuinity and Chaplaine to his Maiestie in Ordinary and Minister of the Gospell at Hauking in Kent Lament 1.20 Abroad the sword bereaueth at home there is as death Chrysost in Serm. Nemo ad Deum aliquando flens accessit qui non quod postulauit acceperit LONDON Printed by T. C. for Iames Bowler dwelling at the signe of the Marigold in Pauls Church-yard 1628. TO THE RIGHT HONOVRABLE Sr. THOMAS Couentrey Knight Lord Keeper of the great seale of England and one of his Maiesties most Houourable Priuie Councell WE reade in holy Scripture Right Honourable that godlines with contentment is great gaine 2. Tim. 6.6 for it hath not onely promise of this life but of the life and glory to come for proofe whereof we haue in the person of Obed-Edom That when the Arke of the Lord was well entertained in his house 2. Sam. 6.11 both he and all that did belong to him were blessed of God for the Arke was not onely a token of Gods presence but also a type of our ministery To which God hath conioyned himselfe to be present with vs vnto the end of the world By the Arke many miracles were done by it
the waters of Jordan were diuided the walls of Jericho fell downe to the ground the Jdoll Dagon was dismembred But the Arke of the new Couenant doth much more it passeth all Gods children through the mighty floods of affliction breaketh downe the walls of temptation casteth Popish Jdolatry to Gebena from whence it came as not able to looke the truth in the face this doth present Christ the way the truth and the life and doth exhibite Christ vnto vs God and man to be our righteousnes sanctification and redemption Now the way to meet with all these blessings with Obed-Edom is to entertaine the Arke of the Gospell but yet these blessings are not obtained in respect of the presence of the Gospell but in respect of beleeuing obeying and reuerent estimation and entertainement of the same for as we must loue God imbrace his lawes aduance the Gospell so must we imitate the example of Obed-Edom who did not breake the tables of stone Aarons rod or misused Manna which would haue bred his ouerthrow but as he did carry a reuerent respect and estimation to the Arke so he did to the supporters thereof he brake not off the rings nor the barres in the rings by which it was carryed from one place to another Jt is a difficult matter for a man in our dayes to profit himselfe by the Gospell that doth for any earthly respect despise a powerfull Ministery who as the Barres in the Arke doe preach the truth and carry the Arke of the Gospell vnto the world neither was the Ring or Barre changed but keept as it was ordained by God and his seruant Moses and wheresoeuer this hastie disposition is we may assure our selues it leaues some bountifull remembrance to your Lordsh is recommended a care of the reuerent estimation of the Arke and affaires thereof You are as a towre vpon the top of an hil so much the more reason haue you to walk wisely that in respect of your great priuiledges that the lawes of God the kingdom may be conioynd with an vpright and godly course of life because Plus effecit apud populum which laudable course your L. doth follow which hath the more emboldened and encouraged mee to present this small token of my good wills vnto your Lordship albeit J haue not vsed the common Method of many in the like case which were rather to write of you then to you yet neither to be neglected for in publishing though sparingly my knowledge of your worth to the world some might taxe mee with flattery which J condemne in others but only on the other part some may censure me to haue written of you according to the pouerty of my ability rather then to the fulnes of your merite but howsoeuer peraduenture it will seeme strange when this commeth to your Lordships hands what assurance of your good acceptance should haue mooued me to dedicate the same vnto you J haue not done it mercinarie further then my paines may aduance the Gospell for then I would haue presented it to your hands nor vaine gloriously in crauing your approbation but freely and honestly out of that respect which J owe to that innate goodnesse which J hope is and shall expresse it selfe in you And herein I thinke my selfe happy that J liue to know one of so great qualitie as your selfe whose breast goodnesse makes her habitation which J may the more boldly say in that J heard from your mouth that your desire was to aduance and prefer those that were worthy to the worke of God for the which and for mine owne part also as J endeauour my selfe to runne after the high calling of God in Christ Iesus so I desire to imitate the fertill lands Qui multo plus reddunt quam acceperint quia si non dubita mus bona conferre his qnos speramus nobis profuturos quales debemus esse in eos qui iam profuerunt But yet J say Non redderevero bono viro it cannot absqua iniuria id facere possit Receiue then a signification of my loue a testification of duty Accipe ergo hanc obseruantiae meae humilem tesseram quidem sereno vultu ac animo clementi accipe Inde pium meum in te affectum elice meque clementia solita porro prosesequere Illud vbi impetravero magnum me quid impetrasse existimabo pro quo tamen nil praeter preces pias officia obsequia humilia reponere queo And thus humbly taking my leaue wishing to your Lordship all health and happines with the increase of all spirituall and temporall blessings And that this small gift may haue as good acceptance in your Lordships fauour as it is well intended by me to this effect I pray the very God of peace sanctifie you throughout and I pray God your whole spirit and soule and body bee preserued blamelesse vnto the comming of our Lord Jesus Christ in him Farewell Your Lordships in all respectiue dutie to be commanded Alexander Vdny THE Voice of the Cryer Containing A FORCIBLE INVItation vnto Repentance IOEL 2.12 Therefore also now saith the Lord turne yee even to me with all your heart and with fasting and with weeping and with mourning IN the former part of this Chapter the Prophet threatneth vnto the Iewes heauy iudgements and a fearefull desolation from the Assyrians whom God at the length would send vnto them beholding them secure and carelesse obstinate and impenitent he rouseth them vp by a Proclamation of dolefull tydings The day of the Lord is come for it is at hand a day of darknesse and of blacknes Vers 1.2.11 a day of clouds and obscuritie c. The day of the Lord is great and very terrible and who can abide it In these words as a most louing Pastor vnto his flocke he declareth the remedy whereby this fearefull desolation might be preuented namely by true and vnfained Repentance concerning which two things are to be considered First the duetie enioyned Secondly the reasons where by it is enforced The Duetie enioyned is true and vnfained Repentance consisting of these two parts First internall in the affection required both of Priests and people turne ye euen to me with all your heart Secondly externall and in action consisting of three points 1. Fasting 2. Weeping 3. With mourning The Reasons whereby it is enforced are three 1. From the occasion therefore 2. From the time now also 3. From the author saith the Lord. Therefore now also saith the Lord. I shall first speake of the Reasons then of the Dutie it selfe at the pleasure of God The first Reason then whereby our Prophet doth exhort the Iewes vnto Repentance The occasion Therefore is from the occasion of the same laid downe in this encreasing particle therefore which hauing relation vnto the former verses pointeth out vnto vs the great danger wherein the Iewes stood at this time iudgements being denounced against them iudgements being prepared for them iudgements euen hanging ouer
their heads which could not otherwise be remoued but onely by their repentance The Reason may be framed thus If those iudgements which are denounced against you cannot otherwise be remoued but by true and vnfained Repentance then it is needfull that you should repent but those iudgements which are denounced against you cannot otherwise be remoued therefore it is needfull that you should repent Hence this obseruation may be gathered that When either Gods hand is heauie vpon vs Doct. or his iudgements are denounced against vs we ought vnfainedly to repent vs of our sinnes Gods hand was heauie vpon the Iewes at this time as may be gathered out of the former chapter greater iudgements were denounced against them in the beginning of this and therefore now they are exhorted vnto Repentance Thus did Iehosaphat 2 Chro. 20. hearing that the Aramites were come against him He set himselfe to seeke the Lord and proclaimed a fast throughout all the Land Thus did the Israelites when two seuerall times they were discomfited by the Beniamites They went vp vnto the house of God and wept Iudg. 20.26 and sat there before the Lord and fasted that day vntill the euening Thus did the Niniuites after the denunciation of Gods iudgements by Ionah Ionah 3.5 Hence it is that the Prophets after they had denounced Gods iudgements did alwayes from thence exhort them vnto Repentance Thus Isaiah Why should yee be stricken any more Isa 1.5.16 c. wash you and make you cleane Thus Ieremiah Ier. 4.6.8 I will bring euill from the North and a great destruction for this gird you with sackcloath lament and houle Thus Daniel hauing expounded Nebuchadnezzars dreame and warned him of his approaching fall exhorteth him to breake off his sinnes by righteousnesse Dan. 4.27 and his iniquities by shewing mercie to the poore Thus Hosea for this shall the Land mourne come and let vs returne vnto the Lord. Thus Amos Hos 4.3 6.1 Amos 4.2 5.4 The Lord God hath sworne by his holinesse that loe the dayes shall come vpon you that he will take you away with hookes and your prosperitie with fish-hookes c. seeke ye me and ye shall liue Thus Zephaniah Zeph. 1.2 2.1 I will vtterly consume all things from of the Land c. gather your selues together before the decree come forth Thus our Sauiour Christ Luk. 13.5 Vnlesse ye repent ye shall all likewise perish Thus our Prophet he doth both aduertise the Iewes of their imminent danger and also how they might be deliuered The Reasons of this Doctrine are these two First The Reas 2. Because Gods hand is heauie vpon vs and his Iudgements are denounced against vs for this end that we may repent and returne vnto him according to that of the Prophet Isa 26.16 Lord in trouble haue they visited thee they powred out a praier when thy chastning was vpon them For this cause the Lord complaineth that although he had afflicted his people yet they did not returne vnto him Secondly because vpon Repentance God doth withdraw his Iudgements either inflicted or denounced inflicted from the Israelites He regarded their affliction when he heard their crie threatned from the Niniuites And God saw their workes Psa 106.44 Ionah 3.10 that they turned from their euill way and God repented of the euill that he had said he would doe vnto them and he did it not The Vses of this point are twofold 1. For Reprehension vnto all of vs in this Land vpon which Gods hand lyeth heauie against which so many Iudgements are denounced and yet alas we continue in our euill courses and doe not repent vs of our sinnes yet which is worse we daily grow worse and worse adding sinne vnto finue and multiplying our abominations in Gods sight What could haue beene done more vnto vs then the Lord hath done yea at this same time all those causes whereby God hath prouoked others to humiliation concurre together to moue vs to Repentance Publike open powerfull and malicious enemies hunt after our destruction that they may deface Gods glory root out Religion possesse our Inheritance and make our streets runne ouer with blood God bloweth vpon those actions which we vndertake either by Sea or Land as daily experience teacheth Gods Iudgements both in generall and particular are denounced against vs as they were against the Niniuites we haue beene visited with the Plague the famin strange diseases c. The sword of our enemies hangeth ouer our heads few are sorry for the afflictions of Ioseph the loue of most both towards God and their distressed brethren is waxed cold we fall away from our former loue and zeale which we haue had to Gods glory and our owne saluation and yet who taketh those things to heart who doth repent him of his sinnes For Exhortation both vnto Preachers and People Preachers to be carefull both in fore-seeing and fore-warning Gods Iudgements Vse 2 and like wise exhorting vnto Repentance God hath appointed vs Watchmen Seers Ambassadours Physicians we must accordingly declare Gods will vnto you and both shew you your disease your danger and the meanes whereby you may be deliuered Remember my brethren what Commission the Lord gaue vnto Ieremiah Speake vnto them all that I command thee Ier. 1.17 be not dismaid at their faces least I confound thee before them And vnto Ezechiel When I say vnto the wicked thou shalt surely die Ezek. 3 18.19 and thou giuest him not warning nor speakest to warne the wicked from his wicked waie to saue his life the same wicked man shall die in his iniquitie but his bloud will I require at thine hand Let vs remember I say that God hath made vs Watchmen and that therefore we ought to giue warning O let vs crie aloud and spare not Isa 58.1 let vs lift vp our voice like a trumpet and shew our people their transgression and what iudgements are prepared for them that so they may repent at least we may saue our owne soules People euen truely to repent them of their sinnes in respect of Gods Iudgements both lying vpon vs and greater hanging ouer our heads Hath God beene pleased to spare you so long and not quite destroyed you repent in time become obedient vnto the word of God calling vpon you Repent I say that God may be glorified in his mercy our enemies may be subdued our present calamities remoued and further iudgements preuented to conclude this point seeing God hath dealt with vs in this Land as he did with the Iewes seeing he exhorteth vs vnto Repentance by a Proclamation of Iudgements as he did them and we haue as much neede to repent as they had I conclude with that exhortation of Zephaniah Gather your selues together Zeph. 2.1 yea gather together a Nation not desired before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come vpon you
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
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
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
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
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