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
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
where the body is wounded there issueth out blood Mat. 26.75 so where there is true repentance in the heart it doth outwardly expresse it selfe in fasting weeping and mourning The reasons here of are these two 1. Reas 1 because although outward repentance may be where there wanteth the inward yet the inward cannot be without the outward yea where the outward is we ought charitably to iudge of the inward 2. Reas 2 Because when inward and outward repentance concurre together God doth giue pardon and is pacified The vses hereof are twofold For instruction Repentance must be in the heart Vse 1 and not in the heart only but also in the workes and not in the works onely but also in the affection not in the affection onely but also in the conuersation a small reformation is not a full repentance If good lawes bee not ioyned with godly minds and reformed wayes with weeping hearts neither the one nor the other shall giue vs comfort Therefore we must conioyne both together For exhortation As we are not afraid or ashamed to sinne Vse 2 so let vs not be ashamed to shew forth the tokens of our humiliation Many like theeues are not ashamed to steale but are ashamed to confesse Let vs rather glory in repenting for our sinnes then in acting of them wee haue many sinnes let vs shed many teares wee haue great sinnes let vs shed foorth great sorrow for sinne We haue watched in sinne let us watch in prayer we haue loued sinne now let vs loue to sorrow for sinne looke on thy soule weeping as thou wast wont to behold thy sins reioycing Hast thou beene a drunkard be sober if a theefe feare God if a blasphemer vse Gods name reuerently and as Paul of thest Eph. 4.28 so I say of all sinne Let him that hath sinned sinne no more Thus let vs by our outward humiliation and repentance giue a testimony both vnto our selfe and others of our inward that as outwardly so also we are humbled inwardly Thus in generall The parts required in our outward humiliation are three 1. Fasting 2. Weeping 3. Mourning Of these in order And with fasting This word according to the custome of the Hebrewes 2 Cor. 7.10 doth signifie the humiliation of the whole body 1. Maymon in his Treat of the rest sixt day cap. â— ser 4.5 Inward by sorrow for sinne which worketh repentance whose effects are these carefulnesse indignation feare vehement desire zeale reuenge iudging our selfe with detestation of our sinne 2. Outward by abstinence from all filthy pleasures which according to the Hebrew canons were meat and drinke washing and anointing themselues putting on shooes and all fine apparell abstinence from their wiues which the Scriptures confirme Psal 35.13 Dan. 3.12 Exod. 33.4 2. Sam. 15.30 12.20 Dauid afflicted his soule with fasting Daniel did not wash and anoint himselfe the Israelites put off their ornaments Dauid went barefooted weared sackecloth did not wash and anoint himselfe in the time of his humiliation Vriah abstained from lying with his wife They were to begin their fast the ninth day of the moneth at euen from which onely the sicke and such as were vnder nine yeeres of age were exempted that walking thereby in newnesse of life the body of sinne might bee destroyed which ought also to be the end of our fasting when we doe performe the same Before I come vnto the particular discourse of fasting we are to take notice of the profit and vtilitie arising therefrom The vtility of fasting proâ—â—d by exâ—mples in nature which may be manifested vnto vs in the creatures by diuerse and sundry examples all which being simple bodies consist of two natures the one celestiall the other elementary 1. The fruit of fasting may be learned from the quality of the Moone which although it bee of a celestiall nature yet is the more darkened by reason of her grosse and corpulent nature whereby some blacke spots doe appeare yea the more nigh the earth she is she is as I may say rather of a terrestriall then a celestiall nature for the which she doth not so fully partake of the light of the Sunne as the rest of the Starres So although the nature of man be light in respect of his vnderstanding yet the more he feedeth and the more full he is he is the lesse disposed to the light of wisedome Therefore Dauid saith Si quis astimat se abundantia cibâ—rum pâ—rionum que persrui posse â—acarâ— sapientia 〈◊〉 in delicijs versare Hâ—â—r They that are darkned are full This is the darknesse of the Moone when we are filled with the things of this life if any thinke that by the abundance of meats and drinkes he may enioy and giue his minde vnto wisdome he doth occupy himselfe in pleasant phantasies 2. From the element of the earth which is dry and hard therefore God sendeth raine to make it fruitfull so are we by abstinence but when the water of life is powred into our soule we are made fruitfull in good workes our hearts become well disposed when we wither by abstinence and are moystned by heauenly grace we become fruitfull by good workes 3. From the element of water wherein the Crocodile is proâ—blinded which on the dry land seeth clearely so by the abundance of nourishment the eyes of our vnderstanding are darkned therefore Salomon saith Eccles 2.3 I thought to haue drawne my selfe from Wine to bring my minde to wisedome 4. From the Ayre the lesse vapours the more cleere it is the more vapours the darker Hence vpon Mount Olympus it is most cleare which the learned did ascend to behold the course of the Starres for there Olympus outreached the clouds Nubeâ—eâ—â—essit Olympus-LucaÌ„ Pâ—nguis ventor non gâ—gâ—â—t 〈…〉 so it is with the minde of Man by abstinence the vnderstanding becommeth more quicke and cleare whereas a fat belly doth not beget a fine wit 5. From the element of fire in respect of the seuerall properties of the same 1. As fire giueth light in darknesse so abstinence enlightneth the minde and that by extinguishing the heat of lust 2. As fire serueth to prepare our nourishment so abstinence maketh it to turne to our good whereas the stomacke being cloyed with meat it turneth to putrifaction 3. As fire serueth for a defence as a wall to which vse it serued Alexandor the Great being in the Desarts of India beset with Lyons so is fasting as a wall and targe to defend vs from sinne 4. As fire serueth to purge things corrupted so as Austin saith fasting purgeth the minde Ieiunium crationi deuotionem fidneiam doâ—at or atiâ— wrâ—utem impâ—trat ieiunandâ— ieiunium gratian proâ—eretur oraendi ieiuniuâ— oratimeâ— roborat oratio sanctificat iâ—â—uniâ—â— domino representat Ber. ser 4. de quadrag 5. As fire was vsed both before and in the Law for to burne vp the acceptable sacrifice so fasting doth prepare our body for
spouts yea making furrowes therein by their continuall plowing Let vs truely weepe vnfainedly repent and so continue vnto the end Gen 32 26. 1 Sam. 1.12 as Iacob would not let God goe till he had obtained a blessing as Hanna ceased not from weeping till she had obtained her desire so let vs still weepe and mourne till God accomplish our desires t as sweet drops doe make a fertile spring so harty mourning maketh a vertuous soule and that this may be performed the Apostle Paul requireth sixe things Rom. 12.1 1. We must giue our body and soule to God 2. We must giue that which is our owne 3. It must be willingly not constrained 4. Our gift must be holy and vndefiled 5. That it may be acceptable to God 6. That it may be reasonable Oh that we would looke into our owne estate and narrowly marke the same we might finde many things which might moue vs to weepe Eccles 3.4 Salomon saith that there is a time to weepe we may say now is that time in this Land Gods iudgements vpon vs greater hanging ouer our heads the distressed estate of Gods Church abroad the multitude and malice of our enemies diuisions and contentions amongst our selues the great abhominations of the Land all these I say and many others should moue vs to weepe and mourne Oh let vs wash our beds and water our couch with our teares and thus soweing in teares we shall reape in ioy Let these be the causes of our teares Psal 126.5 these are the times of mourning wash your faces with water and couer the Lords altar therewith take heede vnto thy selfe for they which now laugh shall one day weepe Oh blessed is the shedding of such teares producing the fruits of celestiall comfort One weepeth in sicknesse another for oppression and wordlings for worldly causes but it is thou O righteous soule which shalt receiue profit by the teares in the purifying of thy minde For Reprehension vnto such as either mourne not at all Vse 2 or mourne not aright many mourne not at all neither for their owne sinnes nor for the abhominations of the Land Who weepeth when he heareth God dishonoured whose eyes stand full of water at the Apostacie of thousands in following the Beast which are marked in the forehead for destruction who mourneth that our greene trees dye and wither and that we which are aliue are but dry branches who weepeth for himselfe who weepeth that he cannot weepe enough we are for the most part hard hearted vnacquainted with this holy exercise some weepe not aright as hypocrites and other worldlings for worldly causes For Consolation vnto all such as exercise this holy dutie Vse 3 thou weepest at euening thou shalt haue ioy in the morning thou shalt be marked with the letter Tau and preserued Ezek. 9.4 when others shall be destroyed thy teares shall not be shed in vaine the Lord doth behold them the Lord doth regard them the Lord will bestow vpon thee thine hearts desire Thus ye haue heard the God did require of his people as he doth now of vs to testifie their vnfained Repentance with fasting with weeping and with mourning that as formerly they had multiplied their sinnes they might now multiply their sorrow for them and as formerly they had reioyced in their sinnes so now they might weepe and mourne for the same that as formerly they had pined their soules by sinning they might now abstaine from all their former delights punishing their bodies with fasting with weeping and with mourning Hence two other points may be obserued 1. That great sinnes require great sorrow and lamentation 2. That a sorrowfull spirit ought to accompany a penitent heart For the first Great and generall offences require a great and generall sorrow and lamentation The Israelites being ouercome by the Beniamites Iudg 20.26 fasted and prayed all the day vntill the euening and the day following they obtained the victory our priuate and publike sins require priuate and publike humiliation that we may vanquish our sinnes as they did their enemies The Reasons hereof are these two Reas 1 1. That there may be some proportion betwixt our sinnes and our sorrowes that great sins and great sorrowes much sinning and much mourning may follow the one vpon the other Reas 2 2. That both we may be the more prouoked to repent and the Lord more moued to pardon the more sensible our sorrowes are the more feruent are our prayers and the more feruent our prayers are the more doe they prouoke Gods loue towards vs Mat. 17.21 this kinde goeth not out but by prayer and fasting if our sorrowes are sensible our prayers earnest our groanes strong then thine heart is acceptable vnto the Lord. The Vses hereof are twofold For Instruction Vse 1 In expressing our Repentance we must vndergoe many sorrowes our life must be filled with feare our heart with sorrow our comforts with mournings we must suspect our eating lest we take too much delight therein we must doubt our actions lest they proue hurtfull we must bridle our naturall affections lest they exceede measure hauing alwayes a care to run the way of Gods Commandements For Exhortation Vse 2 We haue sinned much oh let vs repent much if we be children let vs now fast weepe and mourne if Vriah would not rest in his bed 2 Sam. 11.11 till Ioab and the Lords hoast were at rest then I exhort you now in the feare of God fast weepe and mourne now in this time of misery and rest not in this time of trouble in these dangerous dayes I doe not say that the Bridegroome is taken from vs although we deserue it but it is to be feared that our Candlesticke shall be remoued for there is now more time spent in feasting then in fasting in laughing then in weeping in reioycing then in mourning our sinnes cannot otherwise be put away God iudgements otherwise be remoued but by fasting weeping and mourning But alas our Tauernes and Alchouses our Stewes and Stages are often suller yea at all times more frequented then our Churches our peace maketh our liues licencious our manners monstrous and our names odious The Lord amend it For the second Doct. A sorrowfull spirit ought to accompany a penitent heart hence the Apostle Paul saith 2 Cor. 9.10 Godly sorrow worketh Repentance neuer to be repented of This seeking is not in many in these dayes and therefore it may be accounted a wonder but it may be more admired that we haue so much preaching and so little practise The Medicine that worketh most forcible causeth greatest paine and speediest cure euen so the bloud of Christ doth most sweetly wipe away oursins when we are most pricked inconscience marke this you which haue neuer wept one teare for your sinnes without Repentance there is no saluation without godly sorrow there is no repentance without prayer there is no godly sorrow this followeth vpon a sense of Gods anger
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
Statute was not Ceremoniall but Morall because we sinne daily against God and we cannot say that extraordinary actions did fall vpon that day vnto that people So also Mat. 9.14 Luk 2.37 Whence may be gathered that fasting was kept in the dayes of Christ for a religious vse Christ reproued the abuse but not the lawfull vse which dutie was performed by Anna Who serued God Luk. 2.37 with fasting and prayer night and day So that this sort of fasting is lawfull and helpefull to further our humiliation both it selfe and the seuerall kindes thereof are commanded in the word of God For the 3. The Author and ordainer of Fasting The Author of Fasting Exod. 19.3 Luk. 23. Mat 6.17 was God himselfe in Paradise as God did command it both before and vnder the Law so doth Christ also in the Gospell By eating the Serpent ouerthrew the first Adam by abstinence the second Adam ouercame the Serpent and restored vs to life againe It is not a late inuention of men but hath for its warrant both the precept and practise of Christ For the 4. The time wherein this dutie is required of vs The Time is either when our enemies conspire against vs as Iehosaphat did 2 Chron. 20. or when we behold the face of the Lord against vs and his hand punishing vs as the Israelites Iudg. 20.26 or when Gods Iudgements are threatned against vs as the Niniuites or when wickednesse is not taken to heart as it was in the dayes of Ezra Iona. 3.5 Ezra 8.23 or out of a loue to Gods glory and preseruation of his people as Queene Hester and Mordicai Hest 4.15 when our outward state and condition doth decay when Gods Iudgements doe not prouoke vs vnto Repentance when we haue committed some grosse sins which we would haue pardoned when we would preuent future sinnes when we finde a want of spirituall blessings and the like For the 5. The parts of a Religious Fast are two externall The part of a religious fast and internall externall in abstaining from labor and all worldly businesses wherein the Iewes were so precise that they held it as vnlawfull to doe any worke vpon that day as vpon the Sabbath Maymon Treat rest of the 10. day cap. 1. ser 1.2 yea and ordained the breakers of both to be punished alike Internall consisting of two parts Repentance and Prayer Repentance consisting of two parts sorrowing for sinnes past leading of a new life In the sorrowing for sinnes past there must be first a sense and feeling of our misery secondly lamentation for it Thirdly an vnfolding of the same before God 1. I say there must be a sense and feeling of sinne to enforce which we are to remember the time place and manner of our sinnes we are to take notice that our sinnes offend God and that we deserue punishment both in this life and the life to come for which we must mourne and fast which is true humiliation 2. We must lament our misery which is the groaning of the heart and is sometime expressed by our voyce and teares and if God heare the groanes of other creatures how much more the groanes of his owne children 3. We must confesse this our miserable estate to God not in generall but in particular that hereby we may acknowledge Gods goodnesse and our owne wickednesse which vntill we haue some grace we are still ashamed to confesse although to such as doe acknowledge their sinnes God is faithfull and iust to forgiue them Prayer 1. That the Lord would remoue his iudgements from vs. 2. That he would bestow all sorts of blessings vpon vs. 3. That God would giue vs grace first to abstaine from euill of which Saint Ierom said It is a pleasant fact to the body when the minde fasteth from vice for if we would haue God to turne from the euill of punishment we must first turne from the euill of sinne for what profit is it to astaine from the eating of flesh if in the meane time both the mouth and our other members be giuen ouer vnto impieties to abstaine from meat and to doe euill is the Diuels fast who doth euill and yet eateth nothing 2. To doe that which is good first in performing our dutie towards God secondly in louing one another forgiuing wrongs done vnto vs and debts owen by the poore if they be not able to pay which three are by our Sauiour ioyned together Fasting Prayer and Almesdeeds Mat 6. which actions of Christianity ought to be performed by euery Christian we must be like Cornelius who saith Foure dayes agoe I was fasting vntill this houre and at the ninth houre Acts 10.32 I prayed in my house and behold a man stood before me in bright cleathing and said Cornelius thy prayer is heard and thine almes are had in remembrance in the sight of God For the 6. This dutie is thus to be performed First How wee ought to fast there must be an abstinence from meat and drinke that the body may be afflicted yet so that nature be not destroyed neither we made more vnfit for spirituall duties 2. We must abstaine from morning vntill night as by the Scriptures the custome of the Iewes and the custome of the Church thereafter is euident and plaine 3. We must abstaine from all pleasures which may prouoke vs to sin 4. All persons excepting such as want strength and discretion are bound to keepe this humiliation 5. We ought to put on our meanest apparell 6. We must make a more solemne confession of our sinnes both in generall and in particular with more strong cries and groanes to obtaine pardon for our sinnes with plenty of teares which were accompanied with putting on sack-cloath bowing of the body renting of the garments lying in the dust of which the Prophet Micah speaketh Therefore will I wait and houle Mic. 1.8 I will goe stript and naked I will make a wailing like a Dragon and mourning as the Owles 7. All the members must fast the eye Ber. ser 3. de quad the eare the tongue the hand much more the soule it selfe For the 7. The ends of Fasting are 1. To subdue the flesh The ends of Fasting and mortifie our bodily lusts that they may become subiect to the will of God 2. To stirre vp deuotion and attention vnto holy duties for by it the heart and affections become lighter purer more fit and in better order for the seruice of God 3. To testifie by our humiliation that we deserue to be cut off from God that we deny our selues the vse of Gods creatures and that we rather deserue death as being by reason of sin vnworthy to enioy the smallest of Gods creatures For the 8. The benefit of casting The benefits of Fasting besides those formerly mentioned are diuers 1. Hereby both blessings haue beene obtained and fearefull iudgements haue beene remoued yea turned into blessings 2. By it Gods children haue
for our sinnes The Reason hereof is this Reason because there is no comming to Christ vnlesse we finde our selues oppressed then we haue most accesse vnto Christ when we haue most sorrow and thus the Lord doth temper our estate that when wee are lost in our selues he findeth vs for his strength is perfect in our weaknesse O happy sorrow which draweth vs to our God as a guide it leadeth vs as a broome it sweepeth the passage it craueth pardon and openeth the gate of Christs mercy and lendeth vs wings to flye thereunto as in the winter most raine falleth so in distresse there is greatest comfort The Vses hereof are twofold For Instruction then we are in greatest danger Vse 1 when we are least sorrowfull worldly medicines playing dancing drinking are not fit for those heauenly sores Drinke is good but not for them which haue caten poyson so mirth is good but not alwayes It must be at some times banished with fasting weeping and mourning neither must our mourning take away hope of pardon which is the estate of the wicked for if we doe truely mourne Gods anger shall be turned away he will pardon vs our faith though weake maketh vs victorious as there may be life in the body though not perceiued so there may be in the soule though not discerned as it was 〈◊〉 Dauid who said This is my death yet recouered both his health and ioy in the holy Ghost For Exhortation let vs by true sorrow for sinne testifie our true Repentance by this purgation we shall recouer health though the paines of true Repentance exceede the paines of the body and for this cause good men are said to suffer hell in this life yet assure thy selfe of heauen in the life to come mourne and weepe though God for a time delay yet he heareth thee and will grant thy requests Our Sauiour saith Father I thanke thee that thou hast heard me and yet at this time Lazarus was not raised Marke this well that we must also be ready to beleeue that God will grant that which wee aske as we are ready to demand and pray for the same To draw to an end As the Lord by his Prophet required of the Iewes to turne vnto him with all their heart with fasting weeping and mourning that they might preuent those iudgements which were threatued against them so also at this time he requireth this dutie at our hands he requireth our turning euen an holy reformation of our corruption whereby we must be sorry for euill doing and more carefull to admonish others by our fals and to preuent sinne in our selues and more wise to auoid the occasions thereof If wee finde more cheerefulnesse in troubles more patience in waiting vpon God more care to make our enemies Gods friends taking to heart sinnes of the time more sorrow for sinne then crosses if we feele an increase and growth of grace with a longing desire for our perfection in glory these are certaine and vndoubted tokens of our true conuersion vnto the Lord which is the onely meanes to remoue those iudgements which lye vpon vs and preuent those which hang oueour heads For this cause let vs try and examine our selues what wee finde within vs which may condemne vs. To this effect let the heart which is the seate of the affections speake to euery one or vs or more plainely let conscience now speake boldly to all sorts of people for the heart is still put for the conscience amongst the Hebrewes they hauing no particular word for it so that a pure heart and a pure conscience are equiualent tearmes as diuers places of scripture confirme telling them both whererein they doe amisse and likewise what God doth require of them And thou oh Conscience What conscience ought to tell that thou maiest execute thy office aright speake in the language of Canaan spare no mans person tell euery one of their sinnes Goe vnto all Christian Princes will them to tread in the scope of Iosiah by weakning the power of Autichrist Princes pulling downe the high places spreading Leuites throughout their land to preach the word of God that godlines may bee maintained and sinne punished Goe vnto the Nobilitie and tell them The Nobles that there is no true Nobility without a good conscience Goe to the Counsellers and Iudges and say vnto them Iudges that Magistrates must be men of courage fearing God louers of the truth and haters of couetousnesse that they ought to abandon Balaams wages and shake all bribes out of their laps Get thee to the tribe of Leui Say The Ministry lay hand suddenly on no man bid them that they deliuer the whole counsell of God though some with Demas embrace the world and others with Iudas betray their master let them cry in the eares of all men and shoot the arrowes of Gods vengeance against the brasen faces of impenitent sinners Goe to the Gentrie tell them that Gentility consisteth not in cutting of a card casting of a die marching of a cocke The Gentry or in hollowing after a dismall cry of hounds or in buying and selling spirituall liuings but in liuing vpon their own in the feare of God Goe and tell Tradesmen Tradsemen that they must make an equall measure and iust ballance and that they keepe a good conscience abroad and at home Let labourers take this to heart for if the Lord did not often crosse men in their tillage they would euen worship their Ploughes Goe Papists and tell the Romanists that there is no true and vpright conscience kept by blowing vp Parliament houses murdering of Kings or causing their subiects to rebel against them Tell the Iewes that the Messiah is come Iewes in whom if they doe not not beleeue they cannot be saued Goe All wicked persons terrifie all wicked persons tell the Swearer that the flying Booke full of curses shall light vpon him the Sabbaoth-breaker that there is no rest for him in heauen Whoremongers that the Lord shall iudge them Murtherers that murther cryeth to the heauens for vengeance Lyars Drunkards Gluttons Epicures Deceiuers c. meet with them all for thou canst haue accesse vnto them at all times strike wound and terrifie the whole crew of them hunt them from lurking places that they may be turned from their euill wayes ere they be turned to eternall torments Oh let vs in time returne vnto the Lord before destruction come vpon vs let vs not in this time of peace abuse Gods mercies resisting the law of righteousnesse This was the losse of those famous Churches in Graecia and Asia this may be our lot it may come to passe and we may iustly feare it that others may say of this Land as we now of theirs there were Churches but are not now there was the Gospell preached but is not now The Lord giue vs eyes that we may be wise in time and repent in that we haue fallen from our former loue Be not vnthankefull for your Peace lest it be turned into Warre be not proud of your benefits lest you be stripped of your ornaments be not secure in your glory lest you bee put to sorrow Let vs all pray for true conuersion vnto the Lord and that our Peace may continue Let God be our Gouernour let the Saints dwell amongst vs let the Churches be our Courts let the Preachers be our Councell let Religion be our exercise let Prayers be our weapons and Faith our shield and holinesse our armour Let vs root sinne out of our hearts let vs wash all the spots of euill from our liues let vs cast downe all the Castles of the Diuell in our Land let vs driue away whatsoeuer worketh vnrighteousnesse Those are the teares which the Lord desireth euen such as proceede from the conuersion of the heart Let Prince and people Clergie and Laitie mourne with speede for the Lord is gone out against vs weepe old men and women weepe young men and maides let vs all mourne for the day of the Lord is at hand and is come already Therefore now turne with fasting weeping and mourning let it be in greater measure at this time then hath beene formerly because Gods anger is in wonderfull measure kindled against vs. Let sorrow be our songs and if we doe truely mourne then I say with Chrysostome as after a great raine the ayre becommeth cleare and pure Sicut post vehementesimbres mundus aer ac purus efficitur ita post lachrymarū pluvias serenitas mentis sequitur atque tranquillitas Chrys super Matt. Psal 34.19 so after a shower of teares followeth the puritie and tranquilitie of the minde So shall the Prophecie of Dauid be fulfilled in vs that although the troubles of the righteous are many yet the Lord deliuereth them out of them all Such as weepe sowe precious seede and shall doubtlesse reioyce in bringing home their Sheaues if wee sowe in teares wee shall reape in ioy for Christ shall wipe all teares from our eyes and shall bring vs at length to a Citie not made with hands but eternall in the heauens where there shall be no night neither candle Reuel 22.5 neither light of the Sunne for the Lord God shall be our light and we with the Saints shall reigne for euer and euer FINIS