THE VOICE OF THE CRIER.  
Containing 

1. A Denunciation of God's judgements.  
2. An Invitation to Repentance to prevent the same.    
Delivered in two Sermons  
By Alexander Vdny B. in Divinity, and Chaplain to his Majesty in Ordinary, and Minister of the Gospel at Hanking in Kent.  1. Pet. 4.17. For the time yet is come that judgement must begin at the house of God. Aug. de civet. Dei. Tunc manifestus veniet inter iustos iudicaturus iustè, qui occultè venerat iudicandus. 
LONDON, Printed by T. C. for james Bowler dwelling at the sign of the Marigold in Paul's Churchyard. 1628.   

TO THE RIGHT HONOURABLE WILLIAM EARL OF PEMBROKE, LORD HERBERT of Cardiff Marmion S. Quintin, Lord Steward of his Majesty's Household, Lord Warden of the Stanneries of Devon. and Cornwall, Governor of Portsmouth, Chancellor of the University of Oxford, Knight of the most noble Order of the Garter, and one of his Majesty's most Honourable Privy Council.  
RJght Honourable, there be two causes which should move and force all hearts to mourn and lament (the fear of evils and loss of good) these two may come in one day, saith the Prophet, 
Isa. 47.9.  there are two sorts of men, the one good, the other evil; good men do ever sorrow, for this world is their hell; and evil men should ever sorrow and lament, for God is their enemy? the one for the afflictions which they feel, the other for the judgements which they may and do fear: Verba iusti dolore sunt plena. 
Gregor. Mag. 5. moral.  To the wicked Stimulus conscientiae est scelerum paena. The times are such as should bedew, the words of good men with lamentation. Quocunque adspiceres luctus gemitusque sonabant, Formaque non taciti funeris intus erat. 
Hier. in vlt. c. Esae.  The godly do and must take to heart grief for sin: for thereby God is moved to wrath against us, the times of grief beseemeth not the seasons of joy. Heu quàm difficile est imitari gaudia falsa? 
Ouid. 1. trist. & 3. Claudian  Difficile est tristi, fingere, ment, iocum. My speech must be short, because I speak of grief, which our times do require to be performed of all, albeit a few of all do supply the same: yet they to whom the Lord hath bestowed many and rare blessings, may and should fill up the gap. Of the which number your L. is a special member under God and his Majesty in this kingdom for the advancement of God's glory, and all good works; which godly and noble, and worthy disposition, is known to be in you, the effect is at all occasions proving the same, to the great comfort of all well disposed people of this land. 
Luke 2.52.  And as the Scripture saith, That as the Lord Jesus, our righteousness, did increase in years, stature and wisdom, so he did in the favour of God and man; and from Christ as the fountain, these blessings are distilled upon the children of men, according to the measure of God's dispensation: which Solomon praying for obtained, whose example no question your Lordship hath followed, who not only have Gods holy Spirit, moving you to be zealous of good works, whereby Gods great favour is manifested; and in so great estimation with so mighty a Monarch: but also honoured, respected, loved, by Church and policy, and so by consequent most deserving, that all should have their eyes and hands directed unto you, as to praise God for so good an instrument, as also to encourage you to go on in so godly and righteous course of life to the end of this mortal life, and then to enjoy your crown of life eternal. In consideration of these great gifts bestowed on you, I have made choice of your honour, and that with great cause, Siuc enim illustrem generis prosapiam scrutor, sive devotam in Deum pietatem ruminor, sive summam in literas & studia humaniora, propensionem reputo, sive siugularem in Doctos & literatos quosvis clementian pensito: sive illustres dotes alias, verè dignas considero, optime, inter optimos in venio. 
Seneca lib. 1. cap. 8. de been.  And seeing these gifts are extended to many out of your Lordship's good inclination, and unto me also, I cannot but say with Aeschines, who when Zocrates scholars did bring gifts unto him in token of their thankfulness, yet Aeschines his affection was comparable with any, albeit worthy of Zocrates, but one thing I freely give which is myself. And seeing I have received favour at your Lordship's hands, I wished I could express my thankfulness in greater measure, than my ability will permit: yet I offer my service and this mite of my weak labours to your honourable protection, albeit not fit for the press in so great light, had I not been urged by the well affected that heard it. It merits with the security and iniquity of the time, my desire is, that it may rouse up, all those that are asleep in sin, a double respect makes it due unto your Lordship, Nimis enim ingratus scytha vel geta fuerim, if I should not acknowledge my particular obligation, and secondly your Lordship's propensity, and ardent study to advance God's glory, the safety of his roy all Majesty and welfare of your country, for these causes and many more, Libellum mole quidem, sed non pondere exiguum, reverenter offero, atque inscribo, & hoc qualicumque monumento, singularem obseruantiam, gratitudinem & charitatem meam declaratam, ac testatam volo, alacriori animo obtaturus multo nobiliora, si facultas voluntati respondere posset. And thus ceasing further to trouble your Lordship, but never ceasing to honour and serve you, praying the God and father of our Lord Jesus Christ the father of glory and mercy, who in these last days of the world hath drawn us out of darkness unto his marvelous light, through the Lord jesus by the spirit in the word, increase, preserve, and bless your honour, with all sort of heavenly and earthly blessings, and when ye fought the fight of faith and finished your course with joy, that ye may at the last day, be crowned with immortal and eternal glory.  
Your Lordship's most humble and dutiful to be commanded, Alexander Vdny.   

THE VOICE OF THE CRIER: Containing A FEARFUL DENUNCIATION OF GOD'S JUDGEMENTS.  The Text MATTH. 3.10. Now is the axe laid to the root of the trees, therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire. 
AMongst the many means which the Lord useth for the conversion of sinners, to draw them unto repentance, two are most ordinary, effectual and common, his Mercies and his judgements; both joined together in one verse, by the sweet singer of Israel; 
Psal. 101.1.  Of Mercy and of judgement O Lord God unto thee will I sing: both comprised in this Verse by john Baptist the forerunner of Christ. Mercy, that God had also amongst others, raised up to preach unto them the doctrine of Repentance, that as yet they had time, wherein they might repent, that God would accept of their repentance, if it were in sincerity; that if they did bring forth good fruit, they should not be hewn down: judgement, that unless they did bring forth good fruit, they should be hewed down and cast into the fire: unless they did repent and become new men they should be condemned, and tormented with the Devil and his Angel's world without end.  
Before I come to handle the words in particular, diverse things are to be observed in general: viz. 1. Concerning the Occasion. 2. The Substance. 3. The Method. 4. The end of this Commination.  
Touching the Occasion: thus it was with many of the Pharises and of the Saducees, although with others they went out to be partakers of john's Ministry, yet because they accustomed themselves to and outward show of Religion, without sincerity, presuming upon the external privilege which they had of being Abraham's seed, Circumcised as the children of Abraham; and therefore that God was bound unto them, and that being the seed of Abraham by generation of the flesh, they were within the Covenant of Grace, and should be saved.  
Therefore Saint john doth in the words of my Text endeavour to overthrew this their presumption, exhorteth them unto repentance, whereby they might both persuade themselves, and testify the same unto others, that they were not bastards but true sons; not the children of the Devil, but the children of Abraham, 
3. Things to be observed.  by faith in Christ jesus. Hence three things may be observed.  
First, Obser. 1 that many may outwardly submit themselves unto the Ministry of God's Word in hearing the same, which yet notwithstanding do it not in sincerity. 
Mar. 6.20.  The Pharisees and the Saducees went out as others did, submitted themselves outwardly to the Ministry of God's Word preached by john, and yet in hypocrisy: thus did Herod, of whom it is recorded that he reverenced john, and when he heard him, he did many things, and heard him gladly, and yet in hypocrisy: 
Act. 8.13.  thus did Simon Magus, of whom it is written, that he believed also and was Baptised, and continued with Philip, and wondered when he saw the signs, and great miracles which were done: thus I fear many of us do; we come but in hypocrisy, we hear but in hypocrisy, this cometh to pass either when we hear to be seen of men, and respected by them, or when we hear for novelties sake, or when we hear for fear of punishment sake, or when we hear that we may carp & cauel at that which we hear, or when we hear for any other respect then for the glory of God and our own salvation. And as in the hearing of God's Word, so likewise in the receiving of the Sacrament, in Prayer, in giving Alms, in Fasting, and they may be done in hypocrisy.  
This may teach us to be diligent and careful, that when either we hear God's Word, or perform any other part of his service, we may do it in sincerity, as true nathaniel's, without guise.  
Secondly, Obser. 2 that the Ministers of God's word ought to take notice of their hearers, of the vices whereunto they are given, and accordingly to rebuke them for the same: when john saw many of the Pharises and Saducees, and knew (no doubt by the revelation of God's spirit) that they were come in hypocrisy, he rouseth them up with this alarm, Now also is the axe laid to the root of the tree: thus did our Saviour Christ at diverse times, some come to him in hypocrisy, some in sincerity, accordingly he behaved himself towards either. This will be profitable towards Preachers, this will be profitable for hearers, hereby God's glory shall be advanced, the kingdom of the devil and sin destroyed: shall it not be profitable for Preachers when they can distinguish betwixt chaff and corn, when they out of a good conscience can approve themselves to be right disposers of the mysteries of God's kingdom; to be such, as without respect of persons endeavour to beat down sin, and overthrew the kingdom of Satan? Shall it not be profitable for hearers, when by the lantern of God's word, they shall see even the secrets of their heart discovered, their most near and dear sins rebuked? Will it not be for the advancement of God's glory, when both Preachers and Hearers, in speaking and hearing, conform the mselues unto God's will, Preachers by a conscionable rebuking of sin; Hearers, by a conscionable practice of God's word, for repressing sin; and when sins are thus particularly rebuked by the ministry of God's word, they must needs go to wrack, and so the kingdom of the devil overthrown.  
This serveth for exhortation both unto Preachers and people; Preachers, that they may with the eye of discretion, distinguish betwixt their hearers, taking particular notice of their chiefest vices, that with an holy and bold resolution to rebuke them for the same, without respect of persons; let them with Nathan tell David, thou art the man; with john the Baptift, tell Herod, it is not lawful for him to have his brother Philip's wife; and here unto the Pharises, Now also is the axe, etc. People, that they may wlllingly submit themselves unto the reproof of God's word: Art thou wounded? suffer thy wound to be lanced. Art thou ficke? be contented to take bitter pills, that thou mayst be whole. Dost thou come an hypocrite? let God's word sharper than any two edged sword meet with thee, that thou mayest go away a sincere Christian, esteem them most, which do least soothe thee up in thy sins, and account them not always thy best friends which sow pillows under thy armholes, which proclaim peace when there is war, which tell thee thou art reconciled unto God, when thou knowest that thou dost not fear nor serve him, which cast thee asleep in the bed of security, which move thee rather to applaud them, then to mourn for thyself, and for thine own sins, which both thou hast and dost commit against God.  
Thirdly, that no external benefit, blessing, or prerogative bestowed either upon ourselves, or our predecessors, can make us happy, unless we live an holy and sanctified life aecording to Gods will revealed in his word, and the holy conversation of those, 
joh. 8.39.44.  for whose sakes we esteem ourselves blessed. The pharisees and Saducees descended of Abraham according to the flesh, did therefore account themselves to be happy; whose error in judgement, as St. john doth here reprehend, so our Saviout at another time, If ye were Abraham's childran, ye would do the works of Abraham: and again, Ye are of your father the devil, and the lust of your father ye will do: Behold therefore (saith Paul, 
Rom. 11.22.  confirming this doctrine) the bountifulness and severity of God, towards them which have fallen severity, but toward thee bountifulness, if thou continue in his bountifulness, 
Rom. 2.25.  or else thou shalt also be cut off. And again, for Circumcision verily is profitable if thou do the Law, but if thou be a transgressor of the Law, thy circumcision is made uncircumcision. What shall it avail thee to descend of good parents, 
Quid prodest tibi pium saluatoris nomen lectitare in libris, nec habers pietatem in mortbus? Rer. sup. cant. ser. 1.  if thou dost not imitate them in holiness and sanctification; yea, this shall tend more to thy condemnation, then to thy salvation or consolation: example we have of this in Hophni, and Phinias, the two sons of Ely, who was the Priest of the most high God, that for their wickedness were slain in battle, and their posterity was rooted out for ever before the Lord. David was a man after Gods own heart, 
1 Sam. 4.17.  yet hereby neither was Absalon preserved from hanging, Amnon or Adonijah from being killed, neither was it sufficient for judas that he was a Disciple of Christ, because he did not imitate the righteousness of Christ. The Israelites did eat Manna from heaven, the food of Angels, and yet died because of contempt. 
Quid profuit Cam quòd filius fust Noa, aut quid mocuit Abraham quòd patrem habuie There luteorun deorum cultorem?  Not to multiply examples, as the Idolatry of Terah, did not hinder Abraham his son from worshipping the true God; so it did not profit Cham, that his father Noah was a holy and just man. Greater cause have parents to boast of their religious children, than children of their religious parents.  
The Reasons of this Doctrine are these: First, Reason. 1 in respect that if true happiness did proceed from any external privilege or prerogative, than Christ jesus were not the only or true ground of man's salvation, we might be happy without him: but there is no happiness without Christ, 
Hab. 2.4.  by him we are reconciled unto God, & therefore no external prerogative doth avail at all, the just man shall live by his faith in him.  
Secondly, Reason. 2 in respect of the Covenant betwixt God and Abraham, which was, 
Gen. 17.9.  that God should be the God of Abraham, and his posterity also; whereunto there was a condition annexed, 
Ezck. 3.20.  that Abraham and his seed after him in their generations for ever should keep the covenant of God, wherein if they did fail, in making defection from God, than the Lord was not bound to perform his part of the Covenant to wards them: now they having broken their part of the Covenant, in making defection from God; therefore this exteruall privilege in being the seed of Abraham, doth not free them from God's judgements: when the righteous man falleth from his righteousness and committeth iniquity, he shall dye in sin, and his righteous deeds, which he hath done, shall not be remembered.  
Thirdly, Reason. 3 because if there should be any true happiness to the wicked, for claiming affinity to the Saints, than there should be a liberty to sin, having this as a pretext of their sin; yea it should be more offensive to the Saints, whereby there should be as a door opened, whereby others might sin.  
The uses of this doctrine are divers; 
Si mandata domini custodires scriberis cum electis, si autem praterea juis manda● i● domin●●s aliquid boni, adieceris honori, hoc eris apnd deum quàm futurus eras. Eus. b. lib. S. hist. eccles. text. lib. de pudictrier impro Gal.  and first it reproveth the Papist, who affirm, that by their works, de congruo & condigno, (that it is by the good works of others) men may be saved. The original of this error, was invented by one Hermes, to whom (as they allege) an Angel did appear, praising him for his good works, who said, if thou keepest the Commandments of God, thou shakebag be written with the elect, but if thou do more good works, than the Lord hath commanded, that thou shalt be more honourable before God than thou was to be.  
This testimony is worthy of small credit, seeing ever his whole works are repudiated by those of greatest Antiquity, amongst the learned, Ensebius, and Tertullian, S. Hierome. This is a most fearful consenage of Gods, as if men could do more than they are bound to do, 
Beza in cap. 2. ad Colos. v. 22.  this is not the way to appear righteous before the Lord: The patriarchs did observe the Ceremonial Law, yet hereby they could not be justified, For by the works of the Law, 
Rom. 3.24.  shall no flesh be justified before God: we are justified steely by his grace, through the Redemption that is in Christ lesus; when even such as are most holy have done all what they can, 
Luke 17.10.  they may say they are but unprofit able servants: if those who have had the greatest measure of sanctification, were not of sufficiency to deliver themselves from the power of death, how much less are we able, which pull iniquity with the cords of vanity, and draw sin unto us as with cart ropes; this extent goeth further: In that the Spirit saith, There is none that sinneth not, and doth good, no not one: If then the Papist did but awake, and see a sight of his own sins, he would go out of himself, and from all earthly help, &  himself with the righteousness of Christ; 
Discute bona merita tua & videbis quia dona sunt mea. August. de 6. Apost. ser. 2.  yea even many of them being summoned by death, the Law accusing them, their conscience tormenting, the judge condemning them, reason convincing them, and Satan ready to execute the sentence of judgement upon them, are forced to forego their errors, and consent to the truth of this Doctrine, that there is no salvation but in the blood of Christ crucified: if they would take notice of good works, they may find that they are the proper gist of God, not inherent in them, or an acquired habit by them, but only by imputation of Christ's righteousness.  
The second use of this Doctrine, is to distinguish betwixt the godly and the wicked; the godly are never at rest, Use 2 neither have peace of conscience, for any external benefit bestowed upon them, until they have an inward sense and feeling of God's mercy in their hearts, whereby they are powerfully through the Spirit of regeneration, to perform the works of sanctification, and to make God's benefits to ken of their love, by obedience to his will: the wicked by contrary, presume upon outward blessings, and external prerogatives, resting upon them without any further endeavour for-holinesse in life and conversation.  
The third use of this Doctrine is for exhortation; Use 3 do not account yourselves happy for any earthly benefit, unless it be sanctified, neither labour for any, but so fare as they have relation to Christ. Wealthy job became quickly poor, the honour of Herod consumed with vermive, Samson lost his strength, Dives with his riches perished: Rejoice not even in the Gospel itself, without profit thereby, for if thou dost abuse it, 
Rom. 11.21.  or contemn it, God will remove it; if God spared not the natural branches, take heed lest he also spare not thee: thou art but a wild Olive, get thee unto Christ as a branch engrafted into this stock; and being incorporated, and as it were become one with him, keep with all diligence that prerogative, that nothing divert thee from him. If the Heathen could say unto his Countrymen the Athenians, when they committed any offence, 
Hoc nonfacerent Lacedemony.  certainly our enemies the Lacedæmonians would not have done thus, thereby to dissuade them from their jewde behaviour; much more we which are created according to Gods own image, which wear the badge and cognizance of Christians, learn both in respect of that nobility which we have in Christ, and that glorious eternity which we hope for when mortality shall be swallowed up of life; to abstain from relying upon any external prerogative, but only as we are in Christ, of whom we are denominated Christians: thus of the occasion.  
Touching the substance, it containeth matter both of mercy and of judgement, 
Mat. 4.6.  which were the two parts wherein the ministry of john consisted, 
Isaih 5.4.  as it was foretold of him: so likewise here he doth faithfully execute and perform both. The whole speech is figurative and allegorical, which may be thus resolved: God is compared to an husbandman, who had planted a vineyard in judea, namely his Church, which from time to time he had manured and dressed, What could I have done more to my vineyard that I have not done unto it? The people are compared unto trees, of which the Lord saith, I looked that it should have brought forth grapes: 
Ibid. 4.  The ministry of john to an axe, that will cut quickly; either to hasten to damnation, or to salvation: By the roots of the trees, are meant the souls and consciences of men, to which the word is well applied: The he wing down and casting into the fire, signifieth the final sentence which at the great day shall be executed upon such, as at the hearing of the Gospel preached, remain unfruitful: so that it is thus much in effect, as if john had said unto them; as trees when they neither blossom in the summer, nor render increase the time of reaping, notwithstanding of their planting and pruning, are fit for nothing but to be cut down and cast into the fire: cven so likewise ye for all your glorious shows, unless ye take heed unto yourselves, and bring forth fruit worthy amendment of life, shall by the power of my ministry, be hewn down & cast into the fire, even prepared and fitted for eternal destruction.  
Hence two things may be noted from this Allegory: First, touching the husbandman, he is God; 
Isai 5.2. jer. 2.21. john 15.1.  thus he writeth of himself, thus our Saviour testifieth of him: an husbandman, in respect he is the first planter of his Church; as also because he is the continual dresser and manurer of the same: an husbandman in whom we may behold both skilsulnesse, and painfulness, in hedging it, gathering out the stones of it, building a tower therein, purging it, pruning it; and carefulness to plant it with the best plants, to hedge it, to watch over it, to defend it from wild Boars, and Foxes: and patience in looking and waiting from time to time, from year to year, that it may bring forth good fruit.  
Touching his husbandry it is the Church so named in many places of Scripture, and that in divers respects; as a vineyard hath need of planting, watering, pruning, purging, digging, 
Psal. 80.9. Cant. 2.12.  & dunging; so the Church hath need of planting, watering, pruning and purging; as vineyards are not every where, but there where they are planted; 
Isai. 3.14.  so the Church is not every where, but there where the Lord hath planted the same: 
Ezek. 17.6.  as in a vineyard there are Vines; so in the Church is jesus Christ, 
1 Cor. 3.6.  the true Vine-tree of life, whose branches are all such as by faith cleave unto him, which abound in fruit, and bring forth pleasant grapes, even the gifts and graces of God's Spirit: as the grapes are gathered and pressed out; so are the members of God's Church, their faith, patience, experience, and hope, are manifested; are not tears pressed out? yea oftentimes their blood for the testimony of a good conscience: finally, as in a vineyard all the trees are not fruitful, but some proving barren, are cut down and cast into the fire; so in the Church, all are not living branches of this true Vinc, many prove fruit esse, and therefore shall be taken away and perish: Wherefore seeing God is the husbandman, & the Church is his Vineyard, let us pray unto him, that such as are not yet planted, may by him be transplanted from their old stock Adam, and may be engrafted upon the root of jesse jesus Christ, and that such as are already engrafted, may bring forth good fruit. God hath been painful about us, he hath been careful over us, he hath been patiented, waiting for our fruitfulness; he might have digged us down long ago, hath he spared us yet, O then let us not prove barren, but fruitful in good works! Thus of the substance.  
Touching the Method, St. john denounceth judgement, to rouse th●m from their security, and a waken their sleepy consciences, calling them a generation of Vipers, bidding them amend their lives, and repent them of their sins, telling them now also The Axe is laid to the root of the trees, and that unless that they did bring forth good fruit, they should be bewen down and cast into the fire; and yet under this, be doth also offer them mercy, that if they did bring forth fruit worthy of amendment of life, they should not be hewn down, but perpetually saved.  
Hence two things may be observed; First, that the Law must precede the Gospel. Secondly, that the Gospel is to be conjoined unto the Law, and to accompany the same.  
For the first, the Law must precede the Gospel, the Ministers of God's word must first denounce judgement out of the Law against sin, 
Gen. 2.27.  before they proclaim mercies out of the Gospel unto sinners; thus dealt God with Adam before his fall, In that day that thou eatest thou shalt die the death: so also before the giving of the Law, there were thunders, lightnings, yea Mount Sivai was all in fire and smoke, 
Isai. 1.4. joel 1.8, 12. Matt. 4.17. Act. 2.36. Rom. 3.18.  the trumpet sounding exceeding loud, and the Mountains trembled, and all the people were afraid of death. Thus Isaiah begun his prophecy; thus did joel begin his; thus our Saviour Christ; thus Peter; thus the Apostle Paul; and thus S. john in the words of my Text.  
The Reasons hereof are these: Reason. 1 First, because hereby the pride and corruption of our nature is cast down, by the Law. As in a glass we behold and attain a knowledge of our own infirmities, as the Apostle Paul saith, 
Rom. 7.7.  I knew not sin but by the Law, for I had not known last, except the Law had said, thou shalt not Just. Secondly, Reason. 2 hereby our consciences are pricked in respect of our sins, as the jowes were when they came unto the Apostles, said, Men and brethren what shall we do? Thirdly, 
Act. 3.37.  because hereby impenitent sinners should have no cloak, Reason. 3 whereby they might pretend ignorance, or upon presumption apply God's mercies unto themselves, which do not belong unto them.  
The use of this Doctrine, is both for reprehension, Use 1 and exhortation; for reprehension unto such as do not preach the Law, & unto such as cannot abide to hear the Law preached, such do not imitate jesus Christ aright, who told his hearers, That unless they did repent, they should all likewise perish. Some again cannot abide to hear the Law preached, they are all for mercy, the Gospel, salvation; and yet they live contemners of mercy, enemies of the Gospel, despisers of grace and salvation; they desire to sin securely, to have pillows sowed under their arm pits, they neglect their duty towards God, by their A the sine, prophannsse, ingratitude, idolatry, blasphemy, profanation of the Sabbath, and yet would hear of nothing but mercy; they neglect their duty towards their neighbour, by their disobedience and maliciousness, uncleanness, thest, falsehood, covetousness, drunkenness, and yet would hear of nothing but mercy; they would have plasters before they be wounded, physic before they be sick, cordials before they have corrasives, which is absurd.  
For exhortation, Use 2 that Preachers lift up their voice like a trumpet, and to tell the people of their fins, threatening Gods judgements against them for the same unless they do repent. Unto people, to endure patiently the threatenings of God's word, to be so much the more willing to hear them, because they will awake you up from your sins, and call your conscience that ye may abandon them, yea when ye come to the hearing of God's word, make this reckoning, to be rebuked, persuading yourselves, the less ye are soothed, the more profitable shall it be for you.  
For the second, the Gospel must be conjoined unto the Law: 
2 Sam. 12.13.  john although he doth denounce judgement, yet if they would bring forth good fruit, he doth also offer them mercy; 
Isai 1.19. Luk. 13.5.  thus did Nathan unto David, Isaias unto the jews, and Christ unto his Hearers. The Reasons hereof are these; first, because the preaching of the Law, doth properly belong to such as are impenitent and not converted, unto such as continue in their sin, unto hypocrites and secure Christians, according to that of the Apostle, The Law is not given unto a righteous man, 
1 Tim. 1.9. Isai 61.1.  but unto the lawless and disobedient: whereas the Gospel doth belong unto the penitent, to such as are poor in spirit, and contrite in heart. Secondly, because as wicked men are more terrified from sin by Comminations from the Law, so the godly by God's mercies proclaimed in the Gospel. Thirdly, 
Gal. 3.2.  because the Law only teacheth us what we should be, the Gospel how we may be such. Fourthly, because the Law without the Gospel is ineffectual; By the works of the Law shall no flesh be justified; 
Rom. 3.20. 2 Cor. 3.6. Ibid. 9  the letter killeth, but the spirit giveth life; The Law is the Ministration of condemnation; the Gospel, the ministration of righteousness, covering our sins, healing our diseases, offering free remission of sins by jesus Christ, unto all which as believe in him.  
This serveth both for Exhortation and Reproof: Exhortation to us, to distinguish betwixt the Law and the Gospel, betwixt the threatenings against impenitent sinners, and the promises unto the penitent, that they preach the Law unto such as have most need, and the Gospel unto such as have most need of it; as also because they cannot exactly distinguish of their hearers, therefore let both be conjoined together, that neither the penitent despair by the preaching of the Law, nor the impenitent presume by preaching of the Gospel, unto the people to prepare themselves, either for threatenings or comforts, according unto their present estate: threatenings if they are impenitent, comfort if they are cast down through the consideration of their sins: as also to be careful in the application of God's word, that they do not apply the Gospel unto themselves, continuing in sin; neither the Law, if they truly repent them of the same.  
This should teach us, when either preaching nothing but judgement, or nothing but mercy; by the former terrifying Gods children, by the latter imboldning the wicked: this reproveth the people, which either look still for mercy, or still for judgement, and which either out of a conceit of the sincerity of their own hearts, apply mercies unto themselves, and judgement belongeth unto them; or out of a needless or wrong suspicion of their own hypocrisy, apply God's judgements unto themselves, when as mercies are propounded unto them, and they are the children of God. Thus of Method.  
Touching the End why Saint john doth thus threaten them: It was that they might take notice of their present and miserable estate, and whilst they had time might repent, and so escape the danger. Hence this observation doth arise:  
That before God doth inflict any judgement, he giveth advertisement and warning thereof, that it may be prevented: thus he did unto the first World, unto the sinful Cities, unto the Ninivites; thus did our Saviour unto jerusalem, he gave warning of that lamentable destruction, yea before it came to pass, diverse signs did appear, advertisements for desolation, as josephus doth relate: and did not God give us sufficient warning, and advertisement of those judgements which of late have fallen upon this Land; thus doth john at this time to the Pharisees.  
And john doth this, first that those his advertisements and warnings might move us to repentance; this effect they wrought both in wicked Ahab, and likewise in the Ninivites: the hunter doth not disquiet his prey, but rather waits till it rest, that he may thrust it through; but God doth rouse us up, lest we be thrust through. Secondly, that the wicked may be the more inexcusable, yea & forced to approve of God's judgements when they fall upon them.  
This serveth for Instruction, Exhortation, and Reprehension: Instruction, to show us 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 give us warning, but because he is unwilling we should perish, he doth give us admonition of our danger that we may repent.  
Exhortation, seeing it hath pleased God to give us warning, O let us in time take warning, let us humble ourselves under the mighty hand of God; 
joel 2.14.  let us rend our hearts and not our garments, and return unto the Lord; we shall find him merciful and gracious, slow to anger, and of great kindness.  
Reprehension, 
jet. 29.29.  we have not taken to heart God's advertisements and warnings: the Lord may complain of us as he did of his own people, that we would not hear: great judgements have seized upon us already, greater may, as they are daily threatened, because we do not hear. Both the Israelites and the jews were led into captivity, the one unto Syria, the other unto Babylon, because they would not hear, they despised those warnings which were offered: did not the Spaniard in 88 seek the destruction of this Land, as he doth now: did not the Papists, Anno 1605. in that horrible Gunpowder treason, plot the death both of Church and Commonwealth? Do not innumerable Locusts of the bottomless pit of hell, sent by the devil and that Romish Antichrist, swarm in this Land? Hath not there been such a Pestilence of late, that the like was never amongst us? How many have died by famine at home, by the Seas and Sword of the enemy abroad? yet for all those advertisements we neglect Piette, profane God's Sabbath, blaspheme his name, omit the duties both of the first and second Table: where is our amendment and conversion unto the Lord, we rather increase then decrease in wickedness? and is not this one evident token that the Lord will yet pour an heavier judgement upon us, a rebellious Nation, contemning the day of our visitation, therefore as Hosea said to judah, 
Hosea 4.1.2.3.4.  lo I say to Britain, Hear the word of the Lord ye children of Britain, for the Lord hath a controversy 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 break one, and blood toucheth blood; therefore shall the Land mourus, and every one that dwelleth therein, shall be cut off, etc. We fear the sword it may seize upon us, let us then repent in time of all our sinnea. In taking to heart the judgements threatened, let us make use of our time of peace, in being zealous of God's glory and our own salvation; let us turn to our first love, from whence we are fallen, ere the Lord make a full end of us: let us imitate such as feared the word of the Lord among the servants of Pharaoh, 
Exod. 9.20.  who being warned by Moses, made their servants and their cattles to fly into the houses: let us, I say, take warning in time; least judgements seize, as upon the Sodomites in the like kind, take us at unawares, whilst we expect no such thing. These of the end.  
Thus in General, both touching the Occasion, Substance, Method, and end of this Commination: I come now to speak of the words in particular.  

Now also is the axe laid to the root of the trees, therefore every tree which bringeth not forth good fruit, is hewue down and cast into the fire.  
THese words contain a denunciation of judgement, consist of these three parts, which all concern the same. 1. A public Proclamation of judgement, Now also is the axe laid to the root of the trees. 2. The extension, or generality of this judgement, every tree that bringeth not. 3. The Execution, accompanying the contempt of the former Proclamation, is hewed down 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 four things are to be considered. 1. The Time (Now also.) 2. The Instrument (the axe.) 3. The use of this Instrument (is laid.) 4. The Subject (unto the root of the trees.)  
Concerning the first, the Time, Now also: the present tense is put for the future, as is usual in the Scriptures; noting unto us not only the certainty of God's judgements, but also that when mercies are despised, judgements shall come.  
For the second, all the threatening, punishments and judgements, which the Lord hath pronounced in his word, either in general or particular, shall as certainly come to pass, as if already they were passed; although uncertain unto us, either in respect of the time when, or the manner how they shall be executed: hence is is that God is called by Daniel Palm●ni, that is, a secret numberer, 
Dan.  as knowing the time when to perform his promise, either of mercy or of judgement: hence the Psalmist saith, 
Psal. 75.3.  when I shall take a convenient time, I will judge righteously; that is, when I see my time (saith God) to help your miseries I will come and set all things in order. Thus did the first world find them, thus the Sodomites, thus the Egyptians, thus the Israelites when they were in captivity; thus Nabuchadnezzar, thus Pharaoh, thus Saul. And as his judgements, so also his Promises shall as certainly come to pass, as if already they were passed, all which are in Christ jesus yea and Amen; God himself being yesterday and to day, ever the same for ever,  
The Reasons hereof are these. 1. The unchangeableness 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 judge the world in righteousness; in which he will both execute both general and particular judgement. 2. His ability and power to perform what he hath decreed; many may lay down a purpose and resolution, which they are not able to bring to pass, but God hath decreed that he hath power to accomplish. 3. For the comfort of God's children, lest they should despair.  
But it may be demanded, 1. whether all those judgements which are threatened shall certainly be accomplished. 2. Why the Lord doth conceal the particular time of his coming, either to judgement or mercy. 3. Why God doth defer to deliver his own children from wicked men, and doth not execute judgement upon them when they do sin against him.  
To the first I answer, that God's judgements are threatened against us conditionally, if we do not repent, if we do continue in sin; otherwise, if we do not repent, and forsake our sins, they shall either not seize upon us at all, or otherwise in mercy, not in justice: hence commonly they have this conditional conjunction, as annexed unto them, if ye do not amend; as when we intent any journey, we understand, if it shall please the Lord; so when the Lord saith he will destroy us, we are to take it as appertaining unto us, if we do continue in our sins.  
To the second I answer, that the Lord doth conceal the particular time of his coming, either unto judgement or unto Mercy, both for the trial and humiliation of his own children, and for the furtherance of wicked men unto repentance, because the more uncertain judgements, when they shall come, the more should these hasten their repentance, that they may prevent the same; the more, I say, they should prepare themselves by repentance to avoid judgements, that they may be partakers of mercies.  
To the third I answer, that God doth delay to execute his judgements upon wicked men (most commonly) to draw them unto repentance; and doth defer to deliver his own children from them, but that they may be truly humbled, and that they may call upon him, acknowledging by whom they are delivered, yea that hereby greater evils may be prevented; after which manner, the Lord for a long time did exercise his servant David, whom his faithful God did not suffer to be tempted above that which he was able to bear, but at length delivered him from them all, all things working together for the best to such as love God.  
The Uses of this Doctrine are both for Reprehension and Exhortation: Reprehension to wicked men, which through the lusts of their own flesh promise unto themselves liberty, saying, where is the promise of his coming? 
2 Pet. 3.3.  even as if God were mutable, his word false, and his delay in executing judgements, were a certain argument either he could not, or would not execute them all. Notwithstanding of their contempt of this kind, there were some in the Primitive Church, such as Basilides, T●monius, Simon Magus: and after them the Heretics called Gnostici, as the Ecclesiastical Histories make mention, their sin died not with them; the devil in this last and worst age, hath consented the same to spring up again, and that in four sorts of people, Atheists, Anabaptists, Papists, and formal carnal Protestants. Atheists, which live neither fearing the torments of hell, nor desiring the joys of heaven, believing neither; who say with Pharaoh, Who is the Lord, that we should serve him? Anabaptists, which condemn all obedience unto Magistrates, teaching that civil jurisdiction is unlawful. Papists, which give liberty to profaneness, unjustice, covetousness, &c Profaneness in setting up a new Priesthood, offering (as they say) a Sacrifice for the quick and the dead, whereby they abolish the Mediation and Sacrifice of Christ: Injustice in deposing Kings, and making Subjects to rebel against them: Covetousness, for selling Pardons for sins for 1000 years to come, yea making men to despair of their own salvation, teaching that we cannot be assured of the king doom of heaven, without a special revelation. Formal Protestants, which turn the Counsels of God's Election into wantonness; reasoning thus, If I be elected unto salvation I shall be saved, how badly so ever I live, or if I be appointed unto damnation, so it shall come to pass, because God's counsel is unchangeable. By those horrible Blasphemies Gods judgements are abused, the grace of God by them turned into the liberty of sin.  
Exhortation unto us all, timely to repent us of our sins; Gods judgements may seize upon us, whilst we are most secure, when we are least ware: we are as grass which withereth, and as the flower which fadeth, the breath of the Lord may soon blow upon us for our destruction. In Paradise men might have lived or died, 
Mortes potet defer, non a●ferre, veniet & sinelis, veniet quands neseis. August.  now we live and must dye: we are changed from grace and glory into sorrow and misery; before sin nothing could change us, now every thing doth change us; as one saith of Death, so it may be said of other judgements. They may be deferred, not removed, they shall come when thou wouldst not, they shall come when thou know'st not: when winter cometh we wax old, when age cometh then we become withered; when sickness cometh, than we become weak; death will come, and then we shall dye: the  we wear upon our backs, the Sun setting over our heads, the graves under our feet; yea, the meat which goeth into our bellies, telleth us we must decay: one creature doth summon another unto judgement; the fish in the sea, the fowls in the air, the beasts on the ground, the one day living in their elements, the other day dressed for our meat, give us warning: our fathers summoned us, and we our children. To the grave we carry others, others shall carry us to this bed wherein all must sleep. 
Gen. 47.9. Psal. 22.6.  Hence jacob called his life a pilgrimage, Paul his life a race, David himself a worm and not a man. A Pilgrimage hath an end, a race hath a stop, a worm is trodden down under-feets: and all this is to teach, that we must dye. Wherefore I say, seeing both the particular judgement of death, and other threatened are certain, have we not all cause speedily to repent us of our sins, that both others may be prevened, and when we die, our death may be the beginning of endless joy of life everlasting?  
For the second, when the time of grace and salvation is offered (not embraced, than judgements shall come; the people of the jews had a time of repentance, the ministry of the Law and the Prophets, now also have they a time of judgement, unless they did repent) for the contempt of so great a mercy offered: the destruction of the old World by the inundation of waters, for their contempt of the ministry of Noah; the herrible confusion of Corah, Dathan, and Abiram in the days of Moses; the wickedness of Saul in the days of Samuel; the contempt of the Israelites after their deliverance from Babylon and Assyria, being like the Blackamoor which doth not change his colour, or the Leopard his spots: and the judgements which seized upon them, clearly confirm this point. The jews had many both painful and faithful Teachers, yet they would not embrace the mercy offered: Christ the light of the world, him they did crucify, Paul famous throughout all the world, who had preached even from Illyricum unto Spain, for him they laid wait, that they might kill him, many others they had but all in vain, they would not hear: What followed upon this? most fearful judgements: within two and forty years after the ascension of Christ, 
Tripart. hist.  jerusalem was destroyed by Titus the son of Vespasian, and the whole land of Palestina, at this day all groaneth under the Turkish thraldom. The Primitive Church for the contempt, did also undergo most fearful judgements. The Romans for their contempt, were overthrown by the Goths and Vandals, and forced to forsake the ancient Septicolles, and make their residence in Campus Martius, where Rome standeth at this day. The Citizens of Ephesus, Colosse, and Corinth for their contempt, were by fire from heaven, by the earth quake and pestilence destroyed: to come nigher home, England had her days of peace, which being abused, followed the scourge of Queen Mary, whereby many thousands lost their lives; yea, even of late God hath in diverse things visited us, by Famine, Pestilence, and even for our contempt of mercies offered, which yet if we do refuse and reject, greater judgements shall cease upon us.  
The Reasons hereof are these. 1. In respect of the justice of God, which must needs take place, where Mercy is rejected. 2. The Glory of God, which is even purchased by inflicting judgements upon contemners.  
The Use of this point is for exhortation unto us all, that seeing we have this day of mercy wherein we may repent, even to embrace this occasion of the same, left our impenitency open a door to God's judgements.  
O Britain thou hast a day wherein God offered mercy unto thee, by the Preaching of the Word, saying unto thee, as our Saviour unto jerusalem, O jerusalem, jerusalem fain would I have gathered thee, as the hen gathereth her chickens, but what may be complained of? but thou wouldst not. If time be neglected, shall there still be more for repentance? no assuredly, therefore the Apostle saith, 
Heb. 4.  To day if ye will hear his, voice, harden not your hearts. Let us draw nigh unto the Lord while he calleth, for than he will be found of us in the day of salvation. To all things there is an appointed time, 
Eccles. 3.1.2.4  and a time to every purpose under the heaven; a time to be borne, and a time to dye; a time to weep, and a time to laugh; a time to mournt, and a time to dance. Son of man write the time of the day, even of the same day the King of Babylon set himself against jerusalem upon the same day. The time of the King of judah his profanation, 
Hos. 7.5.  and as some think, is noted in this ironical phrase; This is the day of our King. By the contrary, such as mourn and are gricued at the afflictions of joseph, are marked in the forehead with the letter Tan: they shall have their day of gladness, glad tidings of greatioy: let us watch and be sober, lest the Master find us sleeping, and so instead of joy, we get sorrow; let us make use of our time whilst we have it; let us embrace mercy whilst it is offered, for death may soon take hold of us, 
Serapanitentia, rarò est vera. Hiero. in Mat. 25. & in Epist.  delay not the least hour, for late repentance is seldom true: let us daily call to mind Hieromes continual Meditation; Whether I sleep or wake, or whatsoever I do, I hear the sound of that terrible trumpet knelling in mine ears, O ye dead arise and come unto judgement. Thus of the Time.  
Concerning the second point, the Instrument, an Axe: 
3. Point. Deut. 19.5. Isai. 10.15. jer. 46.23.  In the holy tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. Chap. 20. verse 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 71.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isar. 44.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Sam. 13. verse 20.  
Secuirs a secando, from cutting: in the Scriptures it is taken divirsly, sometimes for an instrument wherewith men are accustomed to cut down trees; sometime for the pride and presumption of the devil and wicked men, Shall the Axe boast itself against him that heweth therewith? sometimes for the wrath of God, by which wicked men are cut down; sometimes for the word of God, which as a spiritual axe, cutteth down spiritually, wicked men and hypocrites, like barren and rotten trees: and thus it is chief to be taken in this place, according to the judgement both of Ancient and Moderene writers. Thus Hilarius. and Gregory, He appointed the jews to be cut off by infidelity; thus Chrysostom, The axe is the sharpest. 
Designabat abscindendes esse Iudaos per infidelitatem. Greg hom. in Euang. Securis est acutissima.   
Touching this instrument, three things may be noted: 1. the weight of it, it is heavy: 2. the sharpness of it, it cutteth: 3. it frameth & fashioneth several pieces of wood for their several uses, whether for building or burning or the like; hence also three things may be noted touching the ministry of God's word.  
First, that the judgements denounced against wicked men out of the word of God, are heavy, of great weight and burden. Secondly, that the ministry of God's word, is of a sharp cutting nature. Thirdly, that the ministry of God's word, doth fit and prepare such as obey, unto salvation; such as are disobedient, unto condemnation.  
For the first, that the judgements pronounced out of the word of God are heavy, may be proved by that bloody speech of Cain, 
Gen. 4.13.  My penishment is greater than I can bear: And no wonder, for is it not just with God, that such as weary God with their sins, as lad him with their abominations, should themselves be pressed down with judgements; wherefore let us be careful, that we do not contemn the warnings of God's word, lest heavy judgements do seize upon us, lest we receive a terrible and forcible blow.  
For the second, the ministry of God's word, is of a sharp and cutting nature; hence it is called a two edged sword; a sharp sword with two edges; 
R●●. 1.16. Reu. 2.12.  the sword of the Spirit; mighty in operation, sharper than any two edged sword; The Lord will sharpen his wrath, (saith the Wiseman) for a sword, and the world shall fight with him against the unwise. 
Ephe. 6.17. Heb. 4.12. Wisd. 5.20.  Wicked men find this by daily experience: the adulterer, the blasphemer, the drunkard, as formerly Herod, and the Scribes and pharisees at divers times. Whence we may learn both to try the spirits whether they be of God or not, as also to fit and prepare for the right hearing of God. 
Isai. 30.10.   
To try the spirits, those that cast men a sleep in the bed of security, and preach things pleasant to the corrupt nature, which speak smooth things, which rouse not sinners from their sins; such I say handle the word deceitfully, yea they preach not God's word, but with their own inventions. By the contrary, such as tell thee of thy sins, as gall thy spirit, as cut thy conscience, as convince it, as plainly rebuke thee for thine iniquities, such preach God's word unto thee; believe them. To prepare ourselves for the right hearing of God's word, even by a full purpose and resolution, to have our sins rebuked, and our wickedness pointed out unto us.  
For the third, that the ministry of God's word doth fit and prepare us either for salvation or damnation, may be proved by that speech of the Apostle Paul unto the Romans, 
Rom. 1.16.  For it is the power of God unto salvation, unto every one that believeth: and to the Corinthians, We are unto God the sweet savour of Christ, 
2 Cor. 2.15.16. jer. 5.14.  in them that are saved, & in them which perish; to one we are the savour of death unto death, & to the other the savour of life unto life. Hence it is, that the word of God is compared unto fire, either to purge, or to consume; to a wind, which will either cleanse us, or blow us away; to water, which will either wash, or drown us: Hence it cometh to pass, that the word of God hath different operations, not in regard of itself, but in regard of those upon whom it worketh.  
This serveth both for reprehension, and exhortation: For reprehension unto such as contemn God's word, deride and speak against the preaching of the same, as if it were not the Axe by which we are framed and fashioned for the Lords building.  
Exhortation unto every one of us, to be frequent in hearing the word of the Lord, that we may be made fit for the service of our God: Which of us will be contented to have our houses built of rugged and unhewen stones? and do we think that we can be fit for God's building, unless our superfluities by God's word be pared & weared away. Thus of the instrument. 
3. Point.   
Concerning the third point, the use of the instrument laid or put to the root of the trees; noting unto us two things: First, the propinquity of God's judgements: Secondly, the delay which he useth in executing his judgements.  
For the understanding of both these points: two things are to be observed: First, if the Axe, be put to the root of the trees, why are they not cut down? Secondly, if they be not cut down, why then is axe laid unto them; or if God's judgements be threatened, why are they not executed; and if they are not to be executed, why then are they threatened?  
For answer unto both: First, The axe is laid to the root of the trees: Gods judgements threatened, and yet not executed, because the trees are reasonable trees, men endued with reason; the roots of these trees, the hearts of men, which in time may change, turn and bring forth good fruit; namely, when God by his Spirit shall renew their wills, and bestow upon them willing minds to perform the actions of holiness: In the performance of good, our wills are not active, but merely passive, we have no free will unto that which is good, we are not only prisoners, 
Ephes. 2.1.  bound with the cords of sin, but stark dead, without any ability in our flesh to perform any good work, but by the operation of God's Spirit; we are not only destitute of that original righteousness wherein we were created, but also our hearts are altogether inclined unto evil, The inventions of our hearts are evil continually: wherefore I conclude against the Papists, that seeing by nature we want original righteousness, and also are prone unto all evil, therefore we want free will unto that which is good: This the Apostle Paul confirmeth, The natural man perceiveth not the things that are of the Spirit of God, 
1 Cor. 2.14.  for they are foolishness unto him, neither can he know them, because they are spiritually discerned. Our righteousness is in Christ jesus only; both in respect of his active and passive obedience, Through whom God doth account us righteous, 
2 Cor. 5.4.  imputing his son's righteousness unto us, whom he hath made to be sin for us, which knew not sin, that we should be made the righteousness of God in him.  
Secondly, although the trees are not presently cut down, yet is the Axe laid unto them, though God's judgements are not presently executed, yet are they denounced and threatened, even that hereby we may fear our cutting down, and in time bring forth good fruit, that so we may not be cut down at all, for (as Chrysostome saith) although wicked men do not amend by fear, 
Quam vis ●●tus nec timore corrigitur, tamen bonus, nssi timuerit, perivit. Chrysost.  yet unless the godly fear they shall perish. Thus for the information of the understanding.  
The observations which then arise from the application of the instrument, laid or put to the root of the trees are these. First, that when God's word is urged and applied to men's consciences, and by preachers laid and pressed to the hearts of the hearers, they then behold the propinquity of God's judgements whereby they belong unto God, they are moved to repent; which made David to say, I have sinned; and again, 
Psal. 143.2.  enter not into judgement with thy servants; 
Gen. 41.32.  joseph told Pharaoh that his dream was doubled unto him twice, because the thing was established by God, & God would shortly bring it to pass, or hasten to perform it: so I tell thee, thou hast need to fear when thy conscience is informed by the word, of those judgements prepared for the wicked.  
Let my counsel be acceptable unto you, Break off your sins by righteousness, and your iniquities by showing mercy unto the poor. In time forsake your wickedness, 
Dan. 4.27.  seeing the judge is ready to knock at the door, and now the Axe is laid to the root foe the tree.  
Secondly, that howsoever our sins deserve that God should execute his judgements against us so soon as they are threatened, yet out of his abounding love and mercy, he doth prolong his judgements, and not presently execute the same, 
Ezek. 18.32.  As I live (saith the Lord) I desire not the death of a sinner, but that he should convert and live. The Lord doth stretch out his arms all the day long, to a froward and rebellious generation: 
Matt. 11.28.  For this cause our Saviour doth most willingly invite us, Come unto me all ye that are weary and laedued with your sins, and I will case you. God's mercies are above all his works, 
Psal. 145.9.  more willing by prolonging his judgements to convert us, then by executing them to destroy us. The truth of this doctrine appeareth in that Parable of the Fig tree; which although it was unfruitful for the space of three years, yet the dresser of the Vineyard did say, Lord let it alone this year also, till I dig round about it, 
Luke 13.6, 7.  and dung it.  
The Reasons hereof are these: First, that such as are appointed unto life, may have convenient time to use those means by which they may be furthered thereunto. Secondly, to convince such as are disobedient contemners of the time of their visitation, who shall be forced to approve the just judgements of God upon them for their contempt; as Achan, who being taken, confessed he had sinned, of which Daniel speaketh, We and our fathers have sinned, in transgressing the Law; therefore justly is thy wrath kindled against us, 
Iosh. 7.  for shame and confusion belongeth unto us: other Reasons I have touched before.  
The uses hereof are both for exhortation, and reprehension: For exhortation, first to be truly thankful unto God for this his abundant mercy towards us, saying with David in general, What shall I render unto the Lord for all his mercies: in particular, For sparing us so long, and giving us so large a time of repentance: We must take the cup of salvation in our hand, and sing his everlasting praise, who sits upon his throne, and in greatest misery showeth mercy: We receive great blessings from God; eyes to see, hands to work, feet to walk, a time to repent; and yet alas all other creatures, the Sun, the Moon, the Stars are thankful, we unthankful. Secondly, to make right use of our time, redeeming the time which we have spent amiss, if God doth bestow upon us a time, let us not run the more unto sin, but the more be with drawn from the same.  
Reprehension, unto such as turn the mercies of God into wantonness, as abuse his gracious time, wherein God doth spare them, and do daily increase in fin, and run on in wickedness. The first world was spared for a 120. years, so Pharaoh, the Isratlits, the primative Church under Constantive, Germany, France, England, but did not make the right use, did not turn unto the Lord, therefore judgements came upon them: and I pray you hath not God spared us this long time, he might have taken us away by the sword by the famine by the pestilence, as many amongst us have been; but it hath pleased him yet to spare us: judgements are threatened against us, and yet where is our amendment? what use do we make of this time? sin doth now more abound amongst us, from the highest to the lowest, then formerly it hath done; and is not this an evident token, that the sweetness of mercy shall be turned into the bitterness of judgement; and then we shall repent, that in time, we did not use time aright; judgements shall find us out, howsoever we may think to escape them: Pharaoh bad Moses go out of his fight; but judgements shall not departed from us when we would. It is Satan that doth incite us to neglect the opportunity of time, because he gaineth by our forgetfulness, therefore with David we might pray, Teach us O Lord that we may number our days, 
Psal. 90.12.  that we may apply our hearts unto wisdom: The wicked whilst mercy is offered, neglect this numbering, are more busy to multiply sin; in short time become perfect swearers, expert drunkards, cunning deceivers, and so make not right use of their time. In life to live well is joyful, to dye well is comfortable; but after an evil life to dye in impenitency, this is most fearful. To conclude this point, whilst it is to day, let us hear and obey; whilst Gods judgements do not lie upon us, but hang over our heads, let us in the fear of God, by repentance prevent them, that they may be removed. Thus of the application and use of the instrument.  
Concerning the fourth point, 
4. Point.  the subjects whereunto the Axe is laid, unto the root of the trees, that is, the word applied unto the hearts and consciences of men; men are not all of one sort, some are , some are godly; yet both may fitly be compared unto the root of the trees, and the word of God is to be applied unto both.  
In a tree two points are to be noted: First, that which is above the ground, which remaineth after the branches are cut off, commonly called a stock Truncus. Secondly, that which is under the earth, hid and covered by the earth, firmly fastened to the earth, both which job conjoineth together, Though the root of it wax old in the earth, and the stock thereof be dried in the ground, yet by the sent of water it will bud. The godly and the wicked may be compared unto both these parts of the tree, though in a different respect.  
First, I say the godly may be compared unto that part of the tree, which is super terram, above the ground; for as it may bud, and tender twigs may spring from it, although the branches be cut off, even so although God's children for a time may be terrified, and as it were cut down by God's judgements, yet at the length they spring again; or although God's children for a time may seem to have the graces of God's Spirit, decaying or dead, yet at the length they appear as young branches out of the stock, though they seem cut down, it is but only for a time, God can again make them to fructify, he purgeth them that they may bring forth more fruit. 
john 15.2.   
Secondly, the godly may be compared unto that part of the tree which is sub terra, 
jam. 1.17.  under the earth, for as the roots are firmly settled and fastened to the earth, whereby the tree is more firm and steadfast; even so are Gods children, by faith firmly settled and fast grounded to the Lord jesus Christ, with whom is no variableness, 
Prou. 12.3.  nor shadow of changing. Thus Solomon proveth a man cannot be established by wickedness, but the root of the righteous shall not be moved: 
Rom. 8.39.  and Paul also persuadeth himself, that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any creature, should be able to separate us from the love of God which is in Christ jesus our Lord. 
Matt. 7.24.  God's children fastened unto Christ, are like the house built upon the rock, able to endure the storms and winds of temptation: the foundation of our faith remaineth sure; strong is Mount Zion, which cannot be moved: and afflictions are unto God's children, as that still and soft voice which passed by Elias, whilst he was upon the Mount: God doth by his grace and presence support them in the midst of their troubles, that neither sin, nor Satan, nor afflictions shall be able to hinder their Progress in the ways of salvation. The truth hereof appeareth by these two Reasons. 
Hos. 14.6.  2. In respect of the certainty of our Adoption through Christ, by virtue whereof our roots are fastened as the trees of Lebanon, from whence there comforts do arise to remove our fear and doubting. 1. Through him we shall receive everlasting life. 2. We shall never perish. 3. None is able to take us out of his hand Secondly, in respect of our obedience to this conjunction with Christ; of which wisdom saith, 
john 10.28.  Let thine heart hold fast my words, and thou shalt live: 
Prou. 4.4.  our love is so great unto jesus Christ, that death cannot dissolve the same; we must say with job, Though thou killest me, yet will I trust in thee; the Mediation of this Union is more sweet than the honey & the honey comb; for whose cause we must contemn all the pleasures of this world, & account them bitterness.  
The Use of this point is for our Instruction. First, constantly to persevere in the Doctrine of salvation, fast settled and firmly grounded upon jesus Christ; Such as endure unto the end shall be sane: 
Tit. 1.9. Ephe. 4.14. Lu●●. 17.  If we do this we shall obtain the crown of glory, which the Lord hath promised to such as love him: Let us be no longer children carried about with every wind of Doctrine, by the deceit of men, and with craftiness, whereby they lie in wait to deceive us.  
Secondly, to be thankful for this our incorporation into Christ; not suffering this so excellent a benefit to slip out of our mind, imitating herein not those nine unthankful Lepers, but the tenth returned back again to express his thankfulness. And as we are to be thankful, so we must be careful, lest we dissolve and break this our conjunction by falling away from that faith wherein we have been baptised to the beggarly rudiments of this world: for then the devil departeth from us, will return unto us, and our latter end shall be worse than our beginning.  
As the godly, foe the wicked may be compared both unto that part of the tree which is above the ground, and that part of the tree which is under the ground.  
2. I say the wicked may be compared unto that part of the tree which is above the ground; in respect that part of the tree which is above the ground, is more subject unto danger then that part which is under the ground: so the wicked are subject unto the wrath and judgements of God, 
Exod. 9.31.32.  when as his own children are free; the wicked are as the Barley and Flax in Egypt, which by the Hail were smitten: whereas God's children are as the Wheat and the Rye, they were not smitten, 
Isai. 5.24.  because they were hid in the ground. Secondly, as that stock is most commonly the most rotten piece of the tree, joined to the dust of the earth, and the one dissolved into the other; so likewise the wicked which are not in Christ jesus are but dirt and dung, the offscouring of the world in the presence of God, in a most unhappy and miserable condition; as the flame of fire devoureth the stubble (saith Isaias) and as the chaff is consumed of the flame, so the root shall be as rottenness, 
Isai. 4.1.2.  and their bud shall rise up to dust, because they cast off the Law of the Lord of hosts, 
August. Epist. 10.  and contemned the holy one of Israel. And again he saith against those profane Nations whom he would destroy before his people Israel, so that be gave them as dust to the sword, and as scattered stubble to his bow. The wicked are called by Saint Augustine, Paluis mortis, the dust of death, because they are appointed to death, whom the wind driveth away as dust: job in his miseries saith, My sleep is clothed with worms, and the filthiness of dust. So that I say as the stock rotteth in the dust, so the wicked, who are but dust, shall dye in their sins, and rot in their iniquities without hope of life, either in this life or in the life to come. As from the dust of Egypt there came a swarm of Lice, whereby the Land was plagued of God, so from the wicked a rotten, dusty and unfruitful stock, proceed innumerable sins, wherewith they themselves shall be plagued.  
And as the wicked may be compared unto the stock, so fitly may their sins be compared to the dust or rottenness; 
Propter ariditatem.  therefore, first, as a rotten stock is destitute and void of sap and humidity whereby it may wax green, bud forth and fructify; so the wicked have not a lively sap, nor the water of the spirit of Christ jesus, whereby they may bud and spring up from dead works to newness of life; the want thereof the Prophet found in Ephraim; 
Hos. 9.6.  Ephraim is smitten, their root is dried up, they can bring no fruit. And job saith of this wicked man, 
job 15.39.  that he shall never departed out of darkness, the flame of God's Angels shall dry up his branches, and he shall go away with the breath of his mouth. 
Propter levitatem.   
Secondly, as rottenness or dust is not Solidum quid, a solid matter, but is tossed with the wind; so are the wicked lighter than vanity itself; 
Psal. 1.4. Prou. 10.25.  they are as the chaff which the wind drives away: 
Dan. 5.27.  as the whirlwind passeth, so is the wicked: no more Belshazzar King of Bab●ll being weighed in God's balance is found to be but light as a feather.  
Hence we may perceive a clear difference betwixt a wicked man and a godly man; the wicked is wavering, the godly is stable. 
Prou. 10.15.  Theresore Solomon saith, the righteous is an ever lasting foundation; but the wicked are even subject to alteration and that at all occasion: for every little cross unto the wicked is a mighty tempest, breaking the anchor of their faith, and rock of their salvation, which makes them go a whoring after unlawful means, and not to have recourse unto the Lord. The wicked saith Esaias, are like the raging Sea, that cannot rest, 
Isai. 10.15.  whose water casts up mire and dirt: 
jam. 1.18.  wavering minded and unstable in all their ways. This our own daily experience confirms unto us in these our days: the Apostles words prove true, for the most part of men are foaming out their own shame, rotten trees without fruit, wavering Stars, to whom is reserved the blackness of darkness for ever of this fort, 
jud. 13.  there are not only among the common people, a great many, but even among the Rabbis, great ones; not a few changing from one Religion to another, as reeds shaken with every wind of doctrine, thus manifesting their own rottenness.  
Secondly, the wicked may be compared unto that part of the tree which is under the ground; for as it doth fast cleave unto the earth, and can hardly be removed from the same, but with great pains and labour; so the wicked do fast cleave unto sin, and are so steadfastly glued unto the world, and the pleasures thereof, that not without great difficulty, they cannot be drawn from the same: whence it cometh to pass, that howsoever for a time they may dissemble, and play the hypocrite with Demas, judas, Saul, Achitophel, yet at the length they bewray themselves, and for the love of the world, they will forsake God himself and his kingdom; that they love the praise of men, more than the praise of God, that their affections are set upon things below. It is not an easy matter to remove the roots of a tree which hath continued a long time, it requireth Spades and Mattocks to dig about it and stub, it must have an Axe to cut it, and all little enough. The conversion of a sinner, of a worldly minded man, of a rich man, whose heart is by covetousness in league and covenant with the things of this world; I say the conversion of such a one is an hard and difficult piece of work, with men impossible, which is the only work of God's spirit. Oh suffer not yourselves to take so deep root, be not so desirous of the things of this world, set not your hearts upon them, for if ye belong unto God, it will cost you dear many sigh, groans, tear, prayer before you shall again get it rooted out; persuade your seives of this, that the nigher and stricter ye cleave unto the world, and sin, the further you are from God and your own salvation.  
Thus having showed you how fitly both the godly and the wicked are compared unto trees, it remains that I should prove, that as the axe is laid to thereote of the trees, so the word is to be applied to the hearts and consciences of men, as the Apostle saith in the declaration of the truth, 
2 Cor. 4.2.  We approve ourselves unto every man's conscience in the sight of God. It is lively and mighty in operation, 
Heb. 4.12.  and sharper than any two edged sword, and entereth thorough even unto the dividing a sunder of the soul and the spirit, and of the joints 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 man's heart are made manifest: Hence it is, that the word of God is compared unto a hammer, 
jer. 23.29.  to beat upon the hard Adamantine hearts of men, 
Ezek. 9.19.  by which God doth take away their stony heart, and give them an heart of flesh: unto fire, by which the Lord doth purge their hearts from dress and corruption: 
jer. 5.14. Isai. 55.10.  unto rain by which the heart is watered that it may fructify; and for this cause the Preachers of God's word are called Stewards of the mysteries of God, 
1 Cor. 4.1.  such as may rightly divide God's word, and apply it to the consciences of men, either for their further humiliation, or for their comfort. Thus have the Prophets done, thus the Apostles, thus out saviour Christ; they did not respect persons, but told men their sins by the word of God, as johu Baptist did to Hered, & here to the pharisees, as Nathan to David, 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 murders, adulteries, thefts, slanders do proceed, 
Prou. 4.23. Math. 13.19. Gen. 6. jer. 13.9.  the imaginations whereof are evil continually, which is deceitful and wicked above all things, who can know it? yea no man can perceive the sinfulness of his own heart, without the power of regeneration, though we have example both from Christ and his servants to direct us towards the kingdom of heaven, yet we forsake them through the sinfulness of our heart, either through our natural corruption, or the instigation of the devil, who from our natural corruption taketh occasion to tempt us unto sin. He put it in the heart of judas to betray his Master, whereby we run even headlong unto our own destruction, and our hearts cannot he rectified, but by the word of God. Secondly, if the heart were not roused up by the word of God, but did continue in sin, it would become hardened, and then past all feeling of godliness, 
Rom. 1.28.  and so be burnt as with an hot iron, with a cauterised conscience given up to a reprobate sense, an estate most dangerous, a condition most miserable, a forerunner of everlasting condemnation. By this no judgement, no affliction, plague or punishment can become effectual. Pharaoh and his Land were wonderfully plagued with variety of judgements, but they did not draw him unto repentance because his heart was hardened. This the Lord doth prevent out of his unspeakable mercy in his own children, by the application of his word unto their hearts, whereby they may repent them of their sins, become mollified and tender hearted, and so escape the wrath to come.  
The Uses of this Doctrine are for Exhortation and Reprehension: Exhortation unto us all in general, and unto both Preachers and people in particular.  
Unto us all in general, even to take notice of the sinfulness and corruption of our hearts, that we endeavour and labour for a speedy remedy out of the word of God: let us I say take notice of our omission of good duties, of our commission of evil, of the negligence of our duties towards God and our neighbour, and the ground whence those proceed, which is our hearts, that hereby we may have our hearts reform by the word of God, that God may create within us a clean heart, 
Psal. 51.10.  and renew within us a right spirit. So long as our heart remaineth asleep, and is not wakened by the word of God, so long we cannot rightly setue God; yea, though with Saint Basil we did go into a Wilderness to avoid wicked company. Unto Preachers, to approve themselves before God and man in a good conscience, by their lively and particular application of God's word. God doth enjoin it unto them, God doth require it of them, God doth expect it from them: hereby thou mayest persuade thyself of thy calling from God, and that thou dost perform it according to his will; true it is thou mayest undergo 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 mayest be forced to fly for thy life, with Elias imprisoned with jeremiah, hated with Micaiah, forbidden to come any more unto their presence with Moses, forbidden to preach in the name of Christ with Peter, and the Apostles; they may wait for thy life, as for Paul's; thou mayst be brought before the judgement Seat, as the Apostles; thou mayst lose thy head with john Baptist, be killed with the sword as james was; thou mayest for thy pains be made a spectacle to the world, as the filth of the world, and the offscouring of all things: thou mayst be wearied with men, thou mayst be wondered at, yet notwithstanding of all this, or any thing else which can be done unto thee by men, thou must perform this duty, doing nothing partially, not respecting persons, but laying the axe to the root of the trees.  
Unto people to prepare themselves before they come unto the heating of the word preached, by an expectation to have their sins told them, and resolution to apply those things which they hear unto their hearts: art thou an adulterer, a murderer, a swearer, a sabbath breaker, a thief, an envious person, secure, negligent, backward in performing religious duties; And make account before thou come, that thou shalt hear thy sins disclosed, rebuked, and do thou also apply those judgements, which are denounced in the word, in genetal unto thyself, in particular, I am the man.  
This should teach us in our calling not only to inform the judgement, but also to reform the will by application of the word, which being omitted, it is a token of weakness or ignorance, for we must be as a candle in a candlestike; yet for all this faint not.  
People which will not have their fins rebuked, which will not have their wounds searched, which cannot abide that any Preacher, nay that God himself out of his word should reprove them: Who is the Lord, say they with Pharaoh, that we should know him? we will fill ourselves in taking our pleasure, and in giving way to the corruption of our nature, according to the several inclinations, that we are most given unto, whether they be sins of ignorance or of malice, or of infirmity, or if it be the common sins of the world, as pride, covetousness, drunkenness, whoring, and swearing; I tell thee man, except thy heart and affections be seasoned with grace, and especially in heating of the word, when Satan is then most busy to tempt, the word which is the savour of life, shall turn to the savour of death and unto thy destruction. Whatsoever the Preacher doth say we will not believe him, And to morrow shall be as this day, and much more abundance; to such saith Solomon, 
Eccles. 11.9.  Rejoice O young man in the days of thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thine own heart, and in the sight of thine eyes; but know thou that for all these things God will bring thee into judgement. God's word shall be applied unto 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 judgement (Now also is the axe laid to the root of the trees.) The second followeth, the extension or generality of this judgement; every tree which bringeth not forth good fruit.  
Touching the Extension and Generality of this judgement, it belongeth unto every tree which bringeth not forth good fruit, shall be hewed down and cast into the fire.  
All trees do not alike prosper, some prove fruitful, ethers whither and dye; of fruitful 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 goodness as the Figtree, destitute of fruit, but most fruitful 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, every one that bringeth not forth good fruit shall be hewed down and cast into the fire.  
Hence these observations may be gathered.  
First, that it is not enough, not to do evil, unless also we do good; not enough, not to bring forth bad fruits, unless also we bring forth good fruits.  
Secondly that as trees are known by their fruits, so men and women, by their obedience unto God's Commandments.  
Thirdly, that God without partiality or respect of persons, will proceed against all such as live not an holy and sanctified life, through obedience unto God's Commandments.  
For the first, it is not enough, not to bring forth bad fruit, unless also we bring forth good fruit: therefore the Prophet David saith, Depart from evil, and do good: and the Prophet Isaiah, Cease to do evil, learn to do well. The fig tree was cursed by our Saviour, not because it brought evil fruit, but because it brought not forth good fruit, whereby his hunger might have been satisfied. This may teach us to try and examine ourselves, whether we have brought forth good fruits; I doubt not but many will say, 
Psal. 34.14. Isai 1.17.  we have wronged no man, we have lived of our own; and let be so, but what good hast thou done? hast thou sought the glory of God, to edify thy neighbour, hast thou laboured for his good, as for thine own? hast thou clothed the naked, relieved the needy, fed the hungry, visited the sick, comforted the sick, comforted the distressed, prayed for the welfare of others? Thou wilt answer me (if truly) 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 hewed down: if then thou dost no good, 
Mat. 12.30.  thou dost evil, this doth necessarily follow; He that is not with me is against me, saith our Saviout; if I say thou dost not that good which thou mayst, and in some measure as thou shouldest, it is fit thou shouldst be hewed down. But alas, what should I speak of bringing forth good fruit, when as men and women in these days, are so fruitful in evil. And if even those trees which bring not forth good fruit, shall be hewed down, how much more those which altogether bring forth evil? whose throat is an open sepulchre, whose heart is a den of thiefs, whose words and actions tend altogether to the dishonour of God, as (alas) it is too too common in this woeful age.  
For the second, as trees are known by their fruit, so men and women by their obedience unto God's Commandments; for to yield obedience unto 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 signs we may discern, if we do bring forth good fruit.  
Concerning the first, that we may bring forth good fruit, that is, that we may walk conscionably, in the practice and obedience of God's Laws, both touching our general and particular calling, these seven things are required of us. First, that we take particular notice of these which God doth require of us, of that fruit which God doth expect from us, an abridgement whereof we have in the ten Commandments. 2. We must resolve particularly to yield obedience unto every one of those Commandments, unto the whole Law of God, and every 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 depriveth us of heaven. 4. We must endeavour to be cut off our old stock Adam, and be engrafted into jesus Christ. 5. We must have life and juice in us derived from our root Christ jesus, whereby we may be made like unto Christ, both in his death by dying unto sin, and in his resurrection, by rising to newness of life; whereby we may say with the Apostle Paul, Now I live, 
Gal 2.20.  yet not I now but Christ liveth in me, and in that I live now in the flesh, I line by faith in the son of God, who hath loved me, and given himself for me. As a tree receiveth moislure from the root, or otherwise cannot fructify, so we cannot bring forth good fruit, unless we receive spiritual moisture from Christ, of whose fullness we receive grace for grace. 
joh. 1.16.  And as trees cannot bring forth fruit, unless they be well and surely rooted; so we, unless by saith rooted unto jesus Christ 6. Let us call to mind what great pains God doth take, (as a careful husband, that we may bring forth fruit) planting, pruning digging, and dunging and should all this be in vain, should not we fructify? 7. Let us daily pray unto God, the giver of all good gifts, that he would be pleased to make us fructify.  
Concerning the second, what signs we may discern if we do bring forth good fruit: I answer, that good fruit may be discerned, 
Col. 2.7.  either by the sight, or by the taste, but chief by both conjoined together, because that some fruit (such as the Apples of Sodom) do appear pleasant and beautiful to the eye, which yet are unsavoury, bitter and unpleasant to the taste; so by viewing and trying our works, we may discern of their quality and nature, viewing of them, let us compare them with the good fruit of others, mentioned in God's word, as our faith with abraham's, our patience with jobs, our wickedness with Moses; and finding that in the quality, they agree in the quantity and measure they differ, thou mayst persuade thyself, that thy fruit is good, in trying and tasting it if thou find it sweet, pleasant, delectable, whereby thou art desirous to do more, and thou wouldst not for any thing, but that thou hadst done it, and dost resolve daily, to make a further progress, and to bring forth more and better fruit, thou mayst rejoice and be glad, thou art a good tree bringing forth good fruit, to the glory of God and comfort of others.  
Thus than ye see that men and women are to be discerned to be good trees, by their obedience unto the Commandments of God. Which may serve for exhortation unto us all, even conscionably to walk in the ways of God, caresully to perform the Law of God, dutifully to become unto the Commandments of God both in general and particular, and then we may be assured, that howsoever we may in some measure fail, and in great weakness and imperfection perform those duties, we are good trees and bring forth good fruit.  
In vain do such boast that they are good trees, when as their fruit is bad; a good tree cannot bring forth bad fruit, as a corrupt tree cannot bring forth good fruit; if thou continuest in the course of ungodliness, if thou be now as much set upon these ends, as thou wast formerly, rather more, if thou abidest in any one particular sin, without repentance, if thou dost speak against the Commandments of God, and will not conform thy will unto his, in the obedience of the same, assure thyself, thou art a bad tree, and hast bad fruit.  
Concerning the third, God without partiality or respect of persons, will proceed against all such, as live not an holy and sanctified life in Christ jesus through obedience unto his Commandments; he will not proceed against the poor and spare the rich, against inferiors and spare superiors; no, no, every tree which bringeth not forth good fruit, shall be hewed down: no man of degree, estate or condition, whether high or low, superior or inferior, shall be exempted from the same; 
Luk. 13.4.  Unless ye repent, saith our Saviour, ye shall all likewise perish. If God did punish Moses for his Infidelity, David for his Adultery, which brought forth at that time bad fruit, what shall become of those that bring forth no good fruit at all? the want thereof transformed Nabuchadnezzar into a beast, caused here to be eat up with vermin, judas an Apostle to be hanged, and everlastingly to be tormented in hell.  
The Reasons hereof are two. First, in respect of the nature of God, impartial, no accepter of persons. Secondly, 
Act. 10.34.  the justice of God, in judging impenitent sinners, disposers of grace and salvation offered unto them through jesus Christ.  
The Uses of this Doctrine are threefold. For Instruction to teach us that the Lord is the searcher of hearts, 
Heb. 4.13. Gregan 29. job. cap. 9  that all things are perfectly known unto him, neither is there any creature which is not manifest in his sight, but all things are naked and open unto his eyes with whom we have to do; our external works are seen of men, much more our inward thoughts of the Lord. Whence it appeareth that it is vain for us to dissemble and be bypocrites in matters of Religion before God, or not to be upright in our dealings towards men, seeing that the Lord both seethe all, and unless we repent judges all.  
For consolation unto God's children, which bring forth good fruit, when as others shall be hewed down, and cast into the fire, thou shalt scape: here wicked men mock and revile you, account you sottish and foolish in spending your time in the service of God, but resolve thou shalt not perish, as they shall: If every tree which bringeth not forth good fruit, shall be hewed down; then every tree which bringeth forth good fruit shall stand, not be cut down, and cast into the fire.  
For Exhortation, seeing all which lead not an holy and sanctified life, shall be brought unto judgement; seeing every tree which bringeth not forth good fruit, shall be hewed down and cast into the fire, then let us endeavour to lead an holy and sanctified life, that so we may escape the wrath to come.  
Let us redress now whatsoever may condemn us, than no Proctor shall have place to plead for us, no bribe shall buy us out. 
In se discat, se inspictat, se discat; fiat se quarat, & see inveviar, & quod destlicee nacet, quod placet ●●tet, & planter. August. de verb. dom. ser. 12.  Let us I say, get the knowledge of ourselves, look into ourselves, search ourselves, seek ourselves, find ourselves, kill whatsoever doth displease us, desire and plant whatsoever doth please us: we stand upon life and death, let us therefore in time pray and beg for pardon, that we escape that fearful day to come; for he that confesseth and forsaketh his sins, shall find mercy: let us by a conscionable carriage of ourselves, stop the mouths of our Consciences, that they may stand for us, and not against us, before the Tribunal of God.  
Thus of the second Part, the Extension and Generality of this judgement; 
Prou. 28.13.  every tree which bringeth not forth good fruit. The third follows, the Execution of judgement, following upon the contempt of the former Proclamation of judgement, be hewed down and cast into the fire.  
Touching this Execution of judgement, 
The 3. Part.  two things are to be considered. First, the manner how the Lord will proceed in judgement against such as bring not forth good fruit. Secondly, the time when this Execution shall be accomplished.  
Concerning the first, the manner how the Lord will proceed in judgement against fruitless Christians, is twofold. First, he will hue them down. Secondly, he will cast them into the fire.  
For the first, he will hue or cut them down. Men may be said to be cut down (in general) from the original righteousness of Christ, by the transgression of Adam, from their profession of the truth, by apostasy, wounding the conscience unto death. In particular, from their outward pomp, glory and worldly prosperity by affliction and trouble, from their pleasures in this life by death: hue down the tree, 
Dan. 4.14.  and break the branches, shake off his leans, and scatter his fruit, that the beast may fly from under it; there's an hewing from worldly profperity. The wicked his root shall be dried up beneath, and above shall his branches be cut down; 
job 18.16.  there's a cutting (as I take it) by death. Thus both the wicked and the godly may be hewed down, although in a different manner, for both afflictions and death unto God's children are profitable; even to the wicked terrible, even types of their last cutting down at the day of judgement. By hewing or cutting down, three things may be understood. First, that division and separation which the ministry of God's word would work amongst them. Secondly, the hardness of heart, wherein (justly) they should be given up, if they continued fruitless. Thirdly, that external separation from God, his Angels, Saints, and all happiness, at the general, fearful and terrible day of judgement.  
Hence three things may be gathered:  
First, that the Preaching of God's word, is the cause of separation and division amongst men: a thing wonderful, and yet most true; it separateth betwixt the gold and the gross, betwixt the Sheep and the Goats, betwixt the Wheat and the Chaff; it maketh the father against the son, and the son against the father; 
Mat. 10.34.  and think not (saith our Saviour) 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 discovereth some to be hypocrites, which both had deceived themselves and others; what division and separation did this make in the primitive Church, in this Land in the days of Queen Mary, in France at this day, take one example for all; the Apostle Paul having preached unto the jews at Rome, some were persuaded with the things which were spoken, some believed not. 
Acts 24.24.  I might instance diverse other examples, touching this operation of the Word in making division, betwixt neighbours, brothers, parents and children, husband and wife, yea betwixt a man and himself. So that the Word preached, as it doth confirm God's children, it he weth down hypocrites, and discovereth what they are.  
The Causes hereof are not in the Preaching of the Word; for the Sun is all one, that shineth upon pleasant Gardens, and upon stinking Dunghills; the fire all one, which hardeneth the Clay, and softeneth the Wax; the Word all one, that is preached to the godly and ; but in respect of the difference which is betwixt the hearers. The godly hear it, and bring forth good fruit, the wicked hear it, and remain fruitless, so it heweth them down. The wicked not perceiving the benefit which may bereaped by the word, but hating it, pleasing their sinful desires, and so coutemning it, remain ignorant of the use of it, and so are justly cut down. Whence I infer, first, that notwithstanding of this hewing down, of this separation, and division which the Gospel worketh, yet it is most needful to be preached; for it is better that hypocrites be discovered and hewed down, then remain in close, they should both deprive themselves 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 saved, then that continuing in worldly friendship all should perish. Secondly, that not the Gospel or Ministry of God's word is the cause of our hewing do we, but our contempt thereof disobeying the same, which I speak for this end, because many blame the Gospel for all these hurts which befall them, as Master Latimer noteth in one of his Sermons, Upon a time (saith he) the people of Sandwicke met together to consult about the season, why their town was more over blown with Sand in few years, than it was of a long time before; an old man answered, that he did remember that there was no steeple nigh, but since there were the same might come upon that occasion, whereby he meant that preaching of God's word might be the cause, as assuredly many wrongfully imagine touching other things.  
The Uses of this point are three fold.  
For consolation unto the children of God, howsoever that by the preaching of the word hypocrites shall be hewed down, yet they shall be safe. The Gospel is the power of God unto salvation to all them that believe; it is to them the savour of life unto life. If we belong unto God, the word of God shall be profitable unto us; if we receive it with meekness, it is able to save our souls.  
God's children by the word bring forth good fruit, some thirty, sixty, and a hundred fold; God's word doth work in them sorrow for fin, humiliation, an avoiding of the occasions of sin, a labour to perform the works of piety and godliness, and may we not much rejoice when we perform those things.  
For Instruction: the clear shining of the Gospel doth gall and torment wicked men; which is a sign they did never feel the power of God's spirit within them, working for their conversion. Of those men there are two sorts, the one more public, the other more private. Some publicly fight against God with a stretched out Arm, and a stiff neck, as Pharaoh, Who is the Lord, saith he, that I should know him? Others go more subtly to work, are more politic than the former; They are favourites of the Gospel, whilst there is prosperity and peace. The Galathians esteemed of Paul as an Angel of light; the town of Milan was so affected to Ambrose, that rather they would lose their lives, than their Bishop: David had friends; yet the case is altered; the Galathians fall away, Ambrose not so much respected; David, by such as bare him far 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, than he was called Rabbi and Rabboni, than they would make him a King, etc. but when he said, they are of their father the Devil, than away with him, crucify him: Paul now called Mercurius, by and by a murderer; these our days are full of such, whilst there is peace, than they feeme religious, when trouble cometh, they not only revolt, but persecute such as are truly religious.  
It is true that the children of God, being asleep, left unto themselves for a time, may be offended at the word preached (who therefore are by the preachers of God's word to be roused from their security, that they may perceive their error, roused I say by the terror threatened out of the Law of God; if they have a long time continued in the course of godliness, or otherwise if they be but novices in the school of Christ, by a more milder course) but they do not so continue, they repent, they are sorry, they are grieved for the same, where as the wicked remain still so yea daily grow worse and worse, and therefore shall be hewed down.  
Secondly, that such as remain fruitless, and will not be reform, shall be given over unto the hardness of their own heart, and left unto their own deserved condemnation: This is a terrible punishment, a fearful hewing down, which proceedeth from the contempt of God's word, when the wicked have had the outward Ministry of God's word for a long time, and God hath by it called them to repentance, offering grace and salvation unto them, if they do not embrace it, but continue in their back wardness and rebellion, than the Lord by hardness of heart, hewing them down, he maketh their hearts fat, so that hearing they do not hear, seeing they dee not see.  
O let us be careful to prevent this fearful judgement, rather let us be hewed down, by crosses, affliction, and death, then by hardness of heart; let us pray unto the Lord daily to mollify and soften our heart.  
Thirdly, that the wicked at the day of judgement, shall by a perpetual separation, be hewed down from the fellowship of the holy Trinity, blessed Angels, and glorified Saints, which our Saviour himself confirmeth, 
Mat. 24.  Go ye cursed of my father unto everlasting fire, prepared for the Devil and his Angels; their hewing down by the word in this world, precedes their hewing down at the day of judgement; that proceedeth from this; for such as are here hewed down, by the ministry of the word, given over to a reprobate mind, and an hard heart, shall then by final separation be hewed down, from the presence of God.  
This letteth us see the miscrable estate of wicked men, both in this life and in the life to come: here they are hewed down by the ministry of God's word, than they shall be perpetually hewed down by the sentence of the just judge, Go ye cursed of my father, etc. This final hewing down shall not befall unto all sinners, but only to such as are impenitent; many may in this world be hewed down, by temporal judgements, which repenting shall not be hewed down in this last iudgemknt. To this purpose the Apostle speaketh of the jews, And they also, if they abide not still in unbelief, shall be grafted in, 
Rom. 11.23.  for God is able to graft them in again. Such as belong unto God may for a time fall away (as all such do totally, which are outwardly planted and not inwardly) and so by assliction hewed down, but they do rise again, and by repentance blot out their fall, and therefore shall escape this final hewing down.  
For the second, he will cast them into the fire: by fire in this place we may understand, the judgement which at the great day shall be executed upon wicked men, the extreme and most sharp pain appointed for them in hell; concerning which, these six things are to be considered. First, that it is fearful. Secondly, that it is painful. Thirdly, that it is unspeakeably painful. Fourthly, that it is continual. Fiftly, that is universal. Sixtly, that it is eternal: other questions as being more curious than profitable, I willingly pass by; such, as whether it be a material fire, how it is maintained, etc.  
First, I say it is fearful, and that if either we consider the place where it is, Hell; for what it is to torment wicked men, how unpleasant it is, not for light, heat, or comfort, as other fire is, but to torment and terrify, accompanied with diverse other torments, utter darkness, the worm that never dieth, weeping and gnashing of teeth, which shall never be quenched; fearful was that destruction of Sodom, but more fearful this, that did end, this shall never.  
Secondly, it is painful, and therefore called the Lake burning with fire and brimstone: the extremity whereof both in body and soul, the heart of man is not able to conceive; a taste where of we may have in the rich Glutton.  
Thirdly, it is unspeakable: as Paul was not able to express the joys of heaven, no more can we the extremity of this fire.  
Fourthly, 
Mat. 3.12.  it is continual, always without any intermission, which doth so much the more aggravate the misery of the wicked, this fire cannot be put out.  
Fiftly, it is universal, both upon soul and body, and conscience, both outwardly and inwardly.  
Sixtly, 
Mat. 25.41.  it is eternal: if it would once cease, though after many thousand years, there were some hope, but it shall continue world without end, for evermore, from whence there is no redemption.  
Hence we may learn, that seeing this fire is so fearful, so painful, so unspeakable, so continual, so universal, so perpetual, and the wicked not repenting them of their sins, shall be (without doubt) cast thereinto, even in time to forsake our sins, and to turn unto the Lord, by true and unfeigned repentance, bring forth good fruit, where by we may escape so terrible a torment, the fire of hell. O let us fear and tremble when we hear or read hereof, yea let us always have it before our eyes, that we may be withdrawn from sin, least sinning and not repenting, we become partakers thereof.  
O wicked man why dost thou run on in sin, why art thou so careless of thine own welfare? wouldst thou burn 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 soul eternally?  
Concerning the second: when this Execution shall be accomplished: although that chief it shall be executed in the great and general day of judgement, yet notwithstanding it doth begin even in this life; as than they shall be finally hewed down and cast into the fire of bell; so also here they shall be hewed down by the ministry of God's word, and feel this fire begun in them, their Conscience accusing them, torments affrighting them, they themselves driven unto desperation. Hence we may perceive the miserable estate of wicked men, both here and hereafter, in this life and in that which is to come.  
Whereby we may learn in time to become obedient unto the Preaching of God's Word, not despising the gracious offers of mercy; for certainly, to conclude with the words of my Text, Every tree which bringeth not forth good fruit, shall be hewed down and cast rute the fire.   
FINIS.   

THE VOICE OF THE CRIER.  
Containing A forcible Invitation to REPENTANCE.  
By Alexander Vdny B. in Divinity, and Chaplain to his Majesty in Ordinary, and Minister of the Gospel at Hawking in Kent.  Lament. 1.20. Abroad the sword bereaveth, at home there is as death. Chrysost in Serm. Nemo ad Deum aliquando flens accessit, qui non quod postulavit acceperit. 
LONDON, Printed by T. C. for james Bowler dwelling at the sign of the Marigold in Paul's Churchyard. 1628.   

TO THE RIGHT HONOURABLE Sr. THOMAS Coventrey Knight, Lord Keeper of the great seal of England, and one of his Majesty's most Hovourable Privy Council.  
WE read in holy Scripture, Right Honourable, that godliness with contentment is great gain, 
2. Tim. 6.6.  for it hath not only promise of this life but of the life and glory to come: for proof whereof we have in the person of Obed-Edom, That when the Ark 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 Ark was not only a token of God's presence, but also a type of our ministry; To which God hath conjoined himself to be present with us unto the end of the world. By the Ark many miracles were done, by it the waters of Jordan were divided, the walls of Jericho fell down to the ground, the jdol Dagon was dismembered. But the Ark of the new Covenant doth much more, it passeth all God's children through the mighty floods of affliction, breaketh down the walls of temptation, casteth Popish Jdolatry to Gebena from whence it came, as not able to look the truth in the face, this doth present Christ the way, the truth, and the life, and doth exhibit Christ unto us, God and man to be our righteousness, sanctification and redemption. Now the way to meet with all these blessings, with Obed-Edom, is to entertain the Ark of the Gospel, but yet these blessings are not obtained in respect of the presence of the Gospel, but in respect of believing, obeying, and reverend estimation and entertainment of the same, for as we must love God, embrace his laws, advance the Gospel, so must we imitate the example of Obed-Edom, who did not break the tables of stone, Aaron's rod, or misused Manna, which would have bred his overthrow, but as he did carry a reverend respect and estimation to the Ark, so he did to the supporters thereof, he broke not off the rings, nor the bars in the rings, by which it was carried from one place to another. It is a difficult matter for a man in our days to profit himself by the Gospel, that doth for any earthly respect, despise a powerful Ministry, who as the Bars in the Ark do preach the truth, and carry the Ark of the Gospel unto the world; neither was the Ring or Bar changed, but kept as it was ordained by God and his servant Moses; and wheresoever this hasty disposition is, we may assure ourselves it leaves some bountiful remembrance: to your Lordsh. is recommended a care of the reverend estimation of the Ark and affairs thereof. You are as a tower upon the top of an hill, & so much the more reason have you to walk wisely, & that in respect of your great privileges, that the laws of God & the kingdom may be conjoined with an upright and godly course of life, because Plus effecit apud populum, which laudable course your L. doth follow, which hath the more emboldened and encouraged me to present this small token of my good wills unto your Lordship, albeit I have not used 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 tax me with flattery which I condemn in others, but only on the other part, some may censure me to have written of you according to the poverty of my ability rather than to the fullness of your merit, but howsoever peradventure it will seem strange when this cometh to your Lordship's hands, what assurance of your good acceptance, should have moved me to dedicate the same unto you, I have not done it mercenary, further than my pains may advance the Gospel, for than I would have presented it to your hands; nor vain gloriously in craving your approbation, but freely and honestly out of that respect which I own to that innate goodness, which I hope is and shall express itself in you. And herein I think myself happy that I live to know one of so great quality as yourself, whose breast goodness makes her habitation which I may the more boldly say, in that I heard from your mouth, that your desire was to advance and prefer, those that were worthy to the work of God, for the which, and for mine own part also, as I endeavour myself to run after the high calling of God in Christ jesus, so I desire to imitate the fertile lands, Qui multo plus reddunt quam acceperint, quia si non dubita— mus bona confer his qnos speramus nobis profuturos, quales debemus esse in eos qui iam profuerunt? But yet I say, Non redderevero, bono viro, it cannot absqua iniuria id facere possit, Receive then a signification of my love, a testification of duty. Accipe ergo hanc obseruantiae meae humilem tesseram, & quidem sereno vultu ac animo clementi accipe: Ind pium meum in te affectum elice, meque clementia solita porro prosesequere. Illud ubi impetravero magnum me quid impetrasse existimabo, pro quo tamen nil praeter preces pias, officia & obsequia humilia reponere queo. And thus humbly taking my leave, wishing to your Lordship all health and happiness, with the increase of all spiritual and temporal blessings. And that this small gift may have as good acceptance in your Lordship's favour, as it is well intended by me: to this effect I pray the very God of peace sanctify you throughout, and I pray God your whole spirit, and soul and body, be preserved blameless unto the coming of our Lord Jesus Christ: in him, Farewell.  
Your Lordships in all respective duty to be commanded, Alexander Vdny.   

THE Voice of the Crier: Containing A FORCIBLE INVItation unto Repentance.  JOEL 2.12. Therefore also now, saith the Lord, turn ye 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 unto the jews heavy judgements, and a fearful desolation from the Assyrians, whom God at the length would send unto them: beholding them secure and careless, obstinate and impenitent, he rouseth them up by a Proclamation of doleful tidings. The day of the Lord is come, for it is at hand; a day of darkness, and of blackness, 
Vers. 1.2.11.  a day of clouds and obscurity, etc. The day of the Lord is great and very terrible, and who can abide it?  
In these words, as a most loving Pastor unto his flock, he declareth the remedy, whereby this fearful desolation might be prevented; namely, by true and unfeigned Repentance: concerning which two things are to be considered. First, the duty enjoined. Secondly, the reasons where by it is enforced.  
The Duty enjoined is true and unfeigned Repentance, consisting of these two parts. First, internal in the affection, required both of Priests and people, turn ye even to me with all your heart. Secondly, external, 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 speak of the Reasons, then of the Duty itself, at the pleasure of God.  
The first Reason then whereby our Prophet doth exhort the jews unto Repentance, 
The occasion, Therefore.  is from the occasion of the same, laid down in this increasing particle, therefore: which having relation unto the former verses, pointeth out unto us the great danger wherein the jews stood at this time; judgements being denounced against them; judgements being prepared for them; judgements even hanging over their heads, which could not otherwise be removed, but only by their repentance. The Reason may be framed thus: If those judgements which are denounced against you, cannot otherwise be removed, but by true and unfeigned Repentance, than it is needful that you should repent: but those judgements which are denounced against you, cannot otherwise be removed, therefore it is needful that you should repent.  
Hence this observation may be gathered: that,  
When either God's hand is heavy upon us, Doct. or his judgements are denounced against us, we ought unfeignedly to repent us of our sins. God's hand was heavy upon the jews at this time, as may be gathered out of the former chapter, greater judgements were denounced against them, in the beginning of this, and therefore now they are exhorted unto Repentance. Thus did jehosaphat, 
2 Chro. 20.  hearing that the Aramites were come against him, He set himself to seek the Lord, and proclaimed a fast throughout all the Land. Thus did the Israelites, when two several times they were discomfited by the Beniamites, They went up unto the house of God and wept, 
judg. 20.26.  and sat there before the Lord, and fasted that day until the evening. Thus did the Ninivites after the denunciation of God's judgements by jonah. 
jonah 3.5.  Hence it is that the Prophets, after they had denounced. God's judgements, did always from thence exhort them unto Repentance. Thus Isaiah, Why should ye be stricken any more, 
Isa. 1.5.16.  etc. wash you, and make you clean. Thus jeremiah, 
jer. 4.6.8.  I will bring evil from the North, and a great destruction; for this, gird you with sackcloth, lament and howl. Thus Daniel having expounded Nebuchadnezzars dream, and warned him of his approaching fall, exhorteth him to break off his sins by righteousness, 
Dan. 4.27.  and his iniquities by showing mercy to the poor. Thus Hosea, for this shall the Land mourn: come and let us return unto the Lord. Thus Amos, 
Hos. 4.3. & 6.1. Amos 4.2. & 5.4.  The Lord God hath sworn by his holiness, that lo the days shall come upon you, that he will take you away with hooks, and your prosperity with fishhooks, etc. seek ye me and ye shall live. Thus Zephaniah, 
Zeph. 1.2. &. 2.1.  I will utterly consume all things from of the Land, etc. gather yourselves together before the decree come forth. Thus our Saviour Christ, 
Luk. 13.5.  Unless ye repent, ye shall all likewise perish. Thus our Prophet, he doth both advertise the jews of their imminent danger, and also how they might be delivered.  
The Reasons of this Doctrine are these two. First, 
The Reas. 2.  Because God's hand is heavy upon us, and his judgements are denounced against us; for this end, that we may repent and return unto him: according to that of the Prophet, 
Isa. 26.16.  Lord in trouble have they visited thee, they poured out a prayer when thy chastning was upon them. For this cause the Lord complaineth, that although he had afflicted his people, yet they did not return unto him.  
Secondly, because upon Repentance, God doth withdraw his judgements either inflicted or denounced: inflicted, from the Israelites, He regarded their affliction, when he heard their cry: threatened, from the Ninivites; And God saw their works, 
Psa. 106.44. jonah 3.10.  that they turned from their evil way, and God repent of the evil that he had said he would do unto them, and he did it not.  
The Uses of this point are twofold.  
1. For Reprehension unto all of us in this Land, upon which Gods hand lieth heavy, against which so many judgements are denounced, and yet (alas) we continue in our evil courses, and do not repent us of our sins; yet which is worse, we daily grow worse and worse, adding sin unto finue, and multiplying our abominations in God's sight. What could have been done more unto us, than the Lord hath done? yea at this same time, all those causes whereby God hath provoked others to humiliation, concur together to move us to Repentance. Public, open, powerful and malicious enemies hunt after our destruction, that they may deface God's glory, root out Religion, possess our Inheritance, and make our streets run over with blood. God bloweth upon those actions which we undertake, either by Sea or Land, as daily experience teacheth: Gods judgements both in general and particular are denounced against us, as they were against the Ninivites; we have been visited with the Plague, the famine, strange diseases, etc. The sword of our enemies hangeth over our heads, few are sorry for the afflictions of joseph, the love of most both towards God and their distressed brethren is waxed cold: we fall away from our former love and zeal which we have had to God's glory and our own salvation; and yet who taketh those things to heart? who doth repent him of his sins?  
For Exhortation both unto Preachers and People.  
Preachers to be careful both in foreseeing and forewarning Gods judgements; Use. 2 and like wise exhorting unto Repentance. God hath appointed us Watchmen, Seers, Ambassadors, Physicians, we must accordingly declare God's will unto you, and both show you your disease, your danger, and the means whereby you may be delivered. Remember (my brethren) what Commission the Lord gave unto jeremiah; Speak unto them all that I command thee, 
jer. 1.17.  be not dismayed at their faces, lest I confound thee before them. And unto Ezechiel, When I say unto the wicked thou shalt surely die, 
Ezek. 3, 18.19  and thou givest him not warning, nor speakest to warn the wicked from his wicked way to save his life; the same wicked man shall die in his iniquity, but his blood will I require at thine hand. Let us remember I say that God hath made us Watchmen, and that therefore we ought to give warning. O let us cry aloud, and spare not, 
Isa. 58.1.  let us lift up our voice like a trumpet, and show our people their transgression, and what judgements are prepared for them, that so they may repent, at least we may save our own souls.  
People, even truly to repent them of their sins, in respect of God's judgements both lying upon us, and greater hanging over our heads. Hath God been pleased to spare you so long, and not quite destroyed you, repent in time, become obedient unto the word of God calling upon you. Repent I say, that God may be glorified in his mercy, our enemies may be subdued, our present calamities removed, and further judgements prevented: to conclude this point, seeing God hath dealt with us in this Land, as he did with the jews, seeing he exhorteth us unto Repentance by a Proclamation of judgements as he did them, and we have as much need to repent as they had, I conclude with that exhortation of Zephaniah, Gather yourselves together, 
Zeph. 2.1.  yea gather together a Nation not desired before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you: otherwise the Lord may justly in the day of his wrath make us subject unto the cruelty and slavery of our enemies. Thus of the 1. Reason.  
The second Reason whereby our Prophet exhorteth the jews unto Repentance, 
The time, Now also.  is taken from the time wherein he did exhort them, laid down in these words, Now also, wherein diverse things may be noted. 1. That as at this time, so also at other times the Lord hath exhorted them unto Repentance, as might be confirmed by the Prophecies of jonah, Amos, Hosea, Isaias, Micah, Nahum, and jeremiah, all which did precede this our Prophet joel. Secondly, that as yet there remained hope for them of obtaining pardon, and preventing those judgements threatened, if they would truly return unto the Lord. Thirdly, that God did not promise again to call upon 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 have spared you so long, and not utterly destroyed you notwithstanding of your deserts, and doth now also invite you to Repentance; not like to spare you any longer, if you do not now amend, than you ought to return unto him: but so it is, that God hath yet spared now, doth now also invite you to Repentance, and is not like any longer to bear with you; therefore you ought now to Repent, now to turn unto the Lord. Hence this observation doth arise: Doct. that,  
The bounteousness, patience, and long suffering of God ought to move us unto a present and speedy Repentance. God hath been bountiful unto the jews, in exhorting them so often, in sending so many Prophets unto them; he had long born with their frowardness and backwardness, he had wearied himself by waiting upon them; yet again he offereth unto them mercy, by the same, to provoke them unto a speedy and present Repentance. 
Rom. 2.4.  This the Apostle Paul confirmeth; Despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee unto Repentance. 
2 Cor. 6.2.  And again, Behold, now is the acceptable time, 
Heb. 3.13.15.  behold now is the day of salvation. And again, Exhort one another daily, while it is called to day, lest any of you be hardened through the deceitfulness of sin: to day if ye will hear his voice harden not your hearts.  
The Reasons hereof are these. First, because for this end the Lord doth forbear us, spare us, call upon us, even that we may repent. 
Ezek. 18.23.  God is not bound thus to deal with us, but out of his exceeding great love; he doth spare us, not desiring the death of a sinner.  
Secondly, because if we do not Repent, and return unto the Lord, than we shall be left inexcusable, we shall be forced to confess Gods just judgement in our confusion, following upon the contempt of his mercy offered unto us; yea after our hardness and impenitent hearts, 
Rom. 2.5.  we treasure up unto ourselves wrath against the day of wrath, and revelation of the righteous judgement of God.  
The Uses hereof are threefold.  
For Reprehension unto all such as abuse the goodness, Use 1 patience, and long-suffering of God, delaying and putting off their repentance from time to time. And do not we thus? how often hath the Lord called upon us? how many hath he sent unto us? how many Sermons of Repentance have we heard? and yet alas we do not repent: we still presume of mercy, that God will still spare us, will still be gracious unto us: let us not deceive ourselves, for certainly God will not be mocked of us still.  
For Exhortation unto every one of us.  
1. To be thankful unto God, Use 2 for his unspeakable mercy towards us, in sparing us so long, in waiting upon us so long, in giving us so large a time of Repentance: he might have confounded and destroyed us long ere this time, yet he doth now offer mercy, he doth now also invite you to Repentance.  
2. To embrace those gracious offers of mercy and salvation now presently offered unto us, not putting off from time to time, saying with salomon's sluggard, Yet a little while, 
Prov. 6.10.  yet a little folding of the hands. Why wouldst thou buy Repentance at such a dear rate; the longer thou delayest, the more hardly canst thou repent, the more painful shall thy Repentance be unto thee?  
For Consolation unto such as are cast down through the sense and consideration of their sins, Use 3 and of their continuance in the same. There is a comfort for thee; Now also, the Lord doth invite thee unto Repentance; do thou Repent, and thou shalt be saved, God's judgements shall be withdrawn from thee, thou shalt not be destroyed; thy Repentances cannot be too late, if it be true. Neither do I speak this to encourage any to go on in sin, and so by presuming upon God's mercies, to continue in sin, for such are in a dangerous and lamentable estate, but only for the comfort of such as are in danger of desperation, through their long continuance in sin; to them I propound the example of Manasses, Marie Magdalen, Zacheus, Paul, the Thief at the right hand, that they should not despair. 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 unto 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 speak unto them, laid down in these words, Thus saith the Lord. The Reason may be framed thus. That which the Lord himself doth command you, enjoin unto you, and require of you, that you ought to do: but so it is, the Lord doth by me exhort you all unto Repentance, to return unto him; therefore you ought to Repent and return unto him. Hence these three things may be observed.  

1. That God by the preaching of his word doth reveal his will unto us.  
2. That before the Lord inflict his judgements, he doth give warning and advertisement thereof.  
3. That unless it please God to work Repentance in our hearts by his Word and Spirit, we can never truly Repent.   
For the first, Doct. God doth by the Preaching of his Word reveal his will unto us, both for our performance of that which is good, 
jer. 15.19. 1 Cor. 3.9. 2 Cor. 5.20.  and abstinence from that which is evil. Hence they are called God's mouth, Labourers with God, The Ambassadors of God. By them he did for the most reveal his will in former ages, by them he doth reveal his will in these our days: as he sent his Prophets unto the jews, with Thus saith the Lord, in their mouth, so he doth now send Preachers to reveal his will unto you.  
The Uses hereof are threefold.  
For Instruction, Use 1 if God by the Preaching of his Word doth reveal his will unto us: Hence we may learn.  
1. Reverently to esteem of the Word preached, and of the Messengers thereof. Of the word preached, as the word of God, as the Wisdom of God, as Oracles of God, which is to be preferred before thousands of Gold and Silver, 
Psal. 19.10.  and is sweeter than the honey and the honey comb. Of the Preachers, as disposers of the secrets of Christ's kingdom; 
1 Pet. 4.11.  such as despise them, despise God himself: as the Lord said unto Samuel, They have not rejected thee, 
1 Sam. 8.7.  buty the have rejected me, that I should not reign over them. And our Saviour Christ, He that heareth you, heareth me, and he that despiseth you, despiseth me, and him that sent me. 
Luk. 10.16.   
2 To know Gods will revealed in his word. God doth not now reveal himself unto us, by Prophecy, Revelation, Vrim and Thummim, and the like, as formerly unto the jews he was wont, but by his word preached, which doth instruct us in the same.  
3. To obey the will of God, revealed to us in the preaching of his word; resolving to hear what God shall speak unto us out of his word, and to perform such things as we hear.  
For Reprehension, both unto Preachers and People.  
Unto Preachers, Use 2 which either are puffed up with their gifts of knowledge, learning, eloquence, not remembering that they have them from the Lord, 
Eze. 13.7.10.  and that they are his Messengers to declare his will: or which preach not God's word but man's traditions, and their own inventions, confirming their Doctrine rather with humane testimonies, than the written word of God.  
Unto People, which either absent themselves from the hearing of God's word preached, or if they come, give not that reverence as is fit; yea, there are many amongst us, which either could be content that there were no preaching, or that it were very seldom. There are also many, which prefer the Pope's holiness before the Scriptures, yea allow those things which are contrary unto the same: as one speaking of Confirmation, saith, 
Guido. editus anno 1595. mamp. Curate. in Tract. 3. Itart. 2. Ier 20.8.  Though it be not found in the Canonical Epistles of Saint Peter, yet our Lord and Pope hath it in the decrees of the Church of Rome. Thus they preseire falsehood before the truth, and humane traditions labove the word. Besides, how many are there, which both mock the prezchers, and preaching of God's word, to whom God's word is a reproach and derision?  
For Exhortation both unto Preachers and People.  
Unto Preachers to stir up their People unto attention, Use 3 by Thus saith the Lord: whereby they shall become more cheerful, 
Luk. 4.20.  whilst the eyes of the people are set upon them; and people more attentive, knowing that it is God which speaketh unto them.  
2. To propound unto their people the Oracles of God; If any man speak (saith Saint Peter) let him speak as the Oracles of God. 
1 Pet. 4.11.   
3. To deline● God's will unto their hearers both faithfully and diligently, according as they have received from him.  
Unto People, diligently to attend upon this ordinance of Preaching; loathe not this Manna, despise not this Seed reject not this Milk, refuse not this Treasure, though in earthen Vessels, look not unto the meanness of the Preachers thereof, For God hath chosen the foolish things of this world to confound the wise: 
1 Cor 1.27.  whilst this blessing is continued make use of it, and reverence the Preachers thereof, for if we contemn it, there may come a famine thereof, 
Amos 8.12.  that we shall seek it, and not find it.  
For the second, Doct. Before the Lord doth inflict his judgements he giveth warning and advertisement thereof; Thus saith the Lord: which our own particular experience may sufficiently confirm. God's hand is now heavy upon us (as of late it hath been) judgements are daily by the Preachers of God's word denounced, and are like to fall upon us: have we not sufficient warning? We had warning of our former visitation, we have warning of another, yea the former (without Repentance) is but a forerunner of a greater.  
The Uses of this Point are.  
First, Use 1 to observe and admire Gods wonderful love both unto the jews and unto us: he gave them warning and advertisement, so also he giveth us.  
Secondly, Use 2 to take with those warnings and advertisements, that you may in time repent you of your sins: pretend not excuses, as if ye knew not, for you have had many warnings already, and now at this time I give you warning and advertisement from God, that unless you do repent, and return unto the Lord, you shall be destroyed.  
Thirdly, Use 3 to reprove those which will not take any warning and advertisement: they neither think of God's judgements themselves, neither yet are desirous, that others should advertise them: much like unto the Sodomites. whom Let advertised of their imminent danger, 
Gen. 20.14.  He seemed unto them as one that mocked: and like the jews, who being warned by jeremiah concerning the will of God, whereof at their own desire he had enquired, said, Thou speakest falsely, 
jer. 43.2.  the Lord our God hath not sent thee, to say, Go not into Egypt to sojourn there.  
For the third, Doct. Unless it please God to work Repentance in our hearts by his Word and Spirit, we can never truly repent. We may weep out our eyes, we may mourn, we may fast, and yet unless God truly touch our hearts, all is in vain. The Repentance which the Lord worketh, is a Repentance unto life. 
Acts 11.18.  This point is needful to be urged in these days, wherein men are so careless in living, and wretched in sinning, as if Repentance were in their pocket, whereas there is no true Repentance unless God enter into the mind, then follow the sobs of a contrite heart. As the sap and juice runneth fast from a green piece of wood, whilst it burneth, till it be consumed; so when the Lord cometh into the heart, there is weeping till the power of sin be consumed. Repentance is not the wring out of a tear, or the breathing out of a sigh, 
Note.  or the lifting up of the eyes, or a bare saying, I have sinned: but it must be with weeping, sighing, praying, confession, and true amendment of life, the special gift of God.  
The Reasons of this observation are two. First, Reas. 2 because Remission of sins doth accompany Repentance; as it is written, God hath ordained a saviour, for to give Repentance unto Israel, 
Act. 5.31.  add forgiveness of sins: wherefore it followeth, that as a man cannot pardon his own sins, so he cannot Repent when he list: sin may quickly be committed, but hardly rubbed off again. Some may say, we have sinned grievously, Quest. but we know not how nor when we have repent? I answer, Answ. That thy sins have been so long pardoned, as thou hast truly repent for them, and that thou hast as many seals of thy pardon, as thou hast shed tears, sighs, sobs, and art warned inwardly for thy sins and transgressions.  
Secondly, Reas. 2 As it is the word of God which hardeneth the heart, so it is the word of God which softeneth the same. Hence it may be demanded, Quest. How doth it stand with God's justice to punish men for not repenting, if he deny them Repentance? and how can men be condemned for an hard heart, seeing God hardeneth the same? Answ. I answer, An hard he art and a bad life do not simply condemn a man, but continual delight in evil without once praying to be delivered: God men have had bad hard hearts, but have lamented, so have evil men, but rejoice in it: though God harden the heart, he doth not bestow an evil heart; the heart is hardened, that we may acknowledge, that a soft heart cometh from God. Wouldst thou know then if God hath wrought upon thine heart? mark how thou lovest sin, how thou art pleased with the hardness of thine heart, dost thou love them? thine heart is damnable, dost thou loathe them? thine estate is comfortable.  
The Uses of this point are twofold.  
For Exhortation: Use 1 Seeing the Lord worketh Repentance, then let us pray diligently unto the Lord for the same; let us all say, 
Lam. 5.21.  Turn us unto thee O Lord. Dost thou find heaviness in thy heart, dulness in thy soul, in performing of good, and readiness unto evil, then pray unto the Lord for thy conversion, for thine estate of life is worse than death? Dost thou live without Repentance? there is but a little space betwixt thee and death, betwixt thee and hell; yet notwithstanding I dare say, that of all suits preferred before God, this especially was never denied. Dost thou live a profane life, and yet hearing some Sermons of death and judgement, defirest to do better? stay not here, but confer with thine own conscience, and pray unto the Lord, that thou mayest do his will, and that he would be pleased to strengthen thee that thou mayest perform that which he commandeth: Pray both in public and private, pray continually, than I assure thee, drunkenness shall not drown thee, covetousness shall not overrule thee, pride shall not deface thee, whoredom shall not undo thee, stealing shall not shame thee, the world shall not deceive thee, nor thyself condemn thee.  
For Instruction: If Repentance be the special gift of God, Use 2 and we are to crave Repentance from him, than we are to take notice of our sins, for which we ought to repent, and unless first we know them, we cannot truly repent them. To this end, we must come with a general confession before God, and also particularly lay open our sins in his sight: we must daily use those means by which we may attain unto a knowledge of them: God's word, the Law of God, our own consciences, our brethren, the Church, even our enemies; that we may know our sins, we must count them, as an Usurer doth his money, behold them as an husbandman doth his ground; condemn them, as a judge doth a thief; pray against them, as a Mariner doth to remove a storm; fight against them, as a Soldier doth against his enemy; accuse them as a Lawyer doth one which is guilty: if we once get a knowledge of them, than their number will appear infinite, their reward damnation, their power execrable, their presence intolerable, than a drop of mercy is worth all the world, than we shall pray against them; if we pray against them, we shall obtain Repentance, yea we shall mourn that we cannot repent as we would, and if we do repent then our sins shall be pardoned, and in stead of sorrow, the Lord will bestow upon us unspeakable joys. Thus of the 3. Reason.  
And so much for the Reasons whereby our Prophet exhorteth the jews unto Repentance, laid down in these words, Therefore now also, thus saith the Lord.  
I come now to speak of the Duty whereunto he doth exhort them, and that is unto true and unfeigned Repentance: for the understanding of which, two things are to be observed in General.  

First, That God doth not respect our miseries, unless we do repent.  
Secondly, that without the preaching of God's word, judgements cannot amend us.   
Concerning the first: God doth not respect our crosses and calamities, except true Repentance be joined therewith. Doct. 
Isa. 58.  This the Prophet Isaiah confirmeth, testifying that the Lord did not regard the outward fasting of the jews, because they did not truly repent. We may have sickness, endure poverty, yea we may dye, and yet never the nearer God, except we have repentance the ornament of a Christian. Quest. It may be demanded, seeing the Lord doth punish us, and our sufferings are the punishments of sin, Why the Lord is not pleased and pacified with us; for it may seem extreme dealing both to punish us in this life, Answ. and in the life to come? I answer, That though we suffer for our sins, yet our suffering is not satisfaction for sin; for the reward of sin is death everlasting, and also all the miseries of this life, and therefore we must not excuse ourselves for any cross or calamity; for we may have all those troubles, and yet (unless we repent) we shall never see the kingdom of heaven, nor the glory thereof.  
The Reasons hereof are these two. Reason 1 First, Because all the sufferings of this life are but the beginnings of sorrows, they are not the tenth part of that vengeance which the Lord will pour upon us for our sins, unless we repent; to have sickness, to want appetite to meat, to be grieved with the Ague, Fever, Palsy, they are nothing but the beginnings of sorrow, and if it were possible that one man, or one woman could endure all these torments, yet he might go to hell fire, wanting true conversion in the time of his trouble.  
Secondly, Reason 2 because the troubles of this life are common both to the wicked and the godly: this the Prophet Ezechiel witnesseth, Thou shalt be broken in the midst of the uncircumcised, 
Ezek. 32.38.  and shalt lie with them which are slain with the sword: though God correcteth every one whom he loveth, yet he loveth not every one whom he correcteth. 
Note.  Christ was crucified, the Apostles martyred, yet beloved of God; Herod was eaten of worms, and yet out of the favour of God, his misery in this life, doth not better his estate in hell: josiah a good King, and Ahab a wicked King, died both in wars, yet the estate of the one was not the better because he died as a good man did, neither the estate of the other worse, because he died as an evil man died. In one and the same fire Gold glistereth and dross smoketh; so by Tribulation good men become purged, whereas evil men become worse.  
The Uses of this Doctrine are these two.  
First, seeing our affliction cannot move God to pity us, Use 1 unless we repent, therefore let us learn to obey the exhortation of the Prophet in Scripture, Turn unto the Lord your God. Thy blood cannot pacify the wrath of God, whereas tears of Repentance can: bodily plagues do not move God to pity us, when as spiritual sorrows do. To apply this in particular unto ourselves; Have not we had great judgements lying upon us? how many Soldiers have we lost, crying and dying in their own blood? how many have perished by famine? have not many houses been swept clean by the Pestilence, not only in London, but even in remote places, and do they not yet continue: Doth not the Lord see them? he doth: doth he see them, why then doth he not pity our desolation? doth he pity it, why then doth he not stay it; for no question but the cries of the afflicted do pierce the heaven? and yet they do continue. O England, it is no wonder; so long as thou continuest rebellious in so great a light, thou mayst look for the increase and continuance of God's judgements upon thee; for the Lord will never remove his judgements, until we forsake our sins: because we do not turn unto the Lord, therefore our health is turned into sickness, our life into death, our peace into war, our mirth into mourning, our plenty into want: let us turn before all be over-turned, let us fill our chambers with mourning, lest the whole Land be filled with lamentation.  
Secondly, Use 2 seeing God regardeth not our miseries unless we do repent, than it followeth that our sufferings are not worthy of the life to come; for our joys shall be greater there, than our sorrows can be here. There shall be no sickness, misery is ended, and death destroyed; so that we ought to suffer patiently, here to live so, we ought to labour to dye so, and dye in despite of death to reign so.  
Concerning the second: Without the preaching of God's word judgements cannot amend us. At this time the jews were wonderfully afflicted, fearful judgements were denounced against them, yet this doth not the turn, 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 convert the soul. The Lord at another time complaineth, that He had given them cleanness of teeth in all their Cities: 
Amos 4.6.7.9.10 11.  that he had withheld the rain from them: that he had smitten them with blasting and mildew: that the Palmerworm had devoured their Vines and Olives: that he had sent amongst them the Pestilence; that their young men were slain with the sword, etc. yet they did not return unto the Lord. So that I say, no outward cross worketh repentance: this our own experience witnesseth: Is not this Land greatly afflicted, do not Gods judgements hang over our heads (if we had eyes to behold them, and hearts to consider them) and yet who are converted? who do truly return unto 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 judgements to revenge, that even his arrows may be drunk with blood; the special end of God's judgements is to take vengeance on a sinful Land. But it may be objected, Object. Do none repent in the time of adversity, being under the cross? yea, there are a great many, because the Lord joineth 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 than any judgements are in the conversion of a sinner; a work (I assure you) both great and admirable; The word of the Lord is like unto fire, 
jer. 23.29.  like unto an hammer, mighty in operation, sharper than any two edged sword. 
Heb. 4.12.  Every word in the holy Scriptures is as a thunderbolt; this pulleth up sin by the roots.  
The Uses hereof are these two.  
First, to teach us. that we should have the word of God in great estimation: Use 1 We fear to be drowned by water, persecuted by land, and every member of our bodies to become subject unto many sorrows; and yet those especially hurt when we see and feel them, but the word of God worketh when when we neither see nor feel it. The cross afflicteth us, but the word instructeth us; afflictions punish, and bring us the heavy news of condemnation, but the word bringeth glad tidings of life everlasting; by judgements we are blinded, by the Gospel we are enlightened; by judgements we are endangered, by the Gospel we are defended; judgements threaten the life, God's word doth threaten our soul with everlasting death, unless we repent: make much of the word in thy health, for I assure thee, 
Ephe. 4.18.  sickness cannot so prepare thee for the Lord, the word will then be sweet to hear, when all others fail; miracles would make us wonder, and worldly pleasures make us proud, but God's word maketh us to Repent, and to live the life of God in Christ jesus our Lord.  
It may be objected: this seemeth a strange doctrine; Object. Do not sorrows and afflictions convert us unto the Lord? Why then are they sent? why should we account of them as we do, seeing such as are afflicted reap so small comfort by them? I answer, that this conclusion is damnable: Answ. Shall not the Scholar care for the rod, because it cannot teach him; and should we set light by the Lords judgements, because they cannot convert us? No, they must keep us in obedience, although they cannot beget obedience within us; they inform us, though they cannot turn us: as David was afraid of judgement, so must we; let us tremble as the earth doth, let us weep and mourn, we know not how soene the wrath of God may senaze upon us, with what calamity we may be troubled, by what death we may be taken away. Let us, I say, fear the word and works of God, and then we shall not need to feel them.  
Secondly, to teach us, that when we are visited by judgements, Use 2 even to pray unto the Lord, that he would by them work our conversion, seeing that of themselves they cannot beget Repentance within us. Thus in general.  
I come now to speak of the Duty in particular, both internal in the affections, in these words; Turn ye even to me with all your heart: and external in the action; with fasting, and with weeping, and with mourning. Of these two in order.  
Concerning the first. The inwsrd form of Repentance is described in these words, Turn ye even to me with all your heart: wherein these points are to be handled. 1. The action, Turn. 2. The persons exhorted to turn, ye, every one of them. 3. To whom they must turn, to me, the Lord. 4. How they must turn, even with all their heart, speedily, readily, and willingly.  
For the first. 
1. Point. Turn.  The Duty whereunto our Prophet exhorteth them, is to turn, or to come unto themselves again: whereby two things are intimated. First, that such as sin against God, in so doing depart from him. Secondly, that such as do truly repent them of their sins, they do turn from their wickedness and evil ways; So that true Repentance is a turning from sin and wickedness; yea only such as truly repent are in their right minds, all others are out of their wits, mad and frantic.  
For the understanding of this Point, these four things are to be considered. First, the nature of it. Secondly, the reasons to move us unto it. Thirdly, the means whereby to attain it. Fourthly, the signs whereby it may be discerned.  
The nature of it may be the better conceived, 
The nature of our turning.  by comparing it to the conversion of earthly bodies in the Scriptures: as the Sun is turned into darkness, so men shining in this world must be ashamed and confounded because of their sins: as the Moon sometimes increaseth, at other times decreaseth, always changing; so must a sinner be always decreasing in sin, increasing in grace; as a rock is turned into water, so must our hard hearts into plenty of tears; as a stone is turned into copper, and giveth a sound, so when we are touched by the spirit of God, then must the voice of our confession sound: as the Sea is dried up, so must our bitterness of sin be turned into the drought of repentance: as the sparkles of fire ascend, when the body being mixed with earth cannot, so although our bodies as yet cannot ascend, yet we send our sparkles and tears unto the Lord: as fire doth mollify the hardest Iron, so must our hard hearts by God's spirit. This fire is kept under the ashes of humility, and the remembrance of the day of death, whose fear doth conserve the fire of God's grace in the heart of a penitent sinner. Briefly, this conversion is a turning from sin, yea from every sin; 
Heb 12.1.  Let us lay aside enery weight and sin (saith the Apostle) which doth so easily beset us. Let every one turn from his evil way, 
jonah 3.8.  and from the wickedness that is in their hands. It is a ready and speedy turning, for by delay we endanger our own salvation.  
The Reasons which may move us to turn are these. 1. 
The Reasons why we should turn.  The Necessity. 2 The Equity. 3. The Utility.  
The Necessity, if either we consider God, ourselves, our evil ways, or the reward due unto them. God, who is displeased with us whilst we go from him; which doth earnestly exhort us, and absolutely command us to return unto him: ourselves, poor, silly, wretched creatures, which may easily be deceived & led headlong unto destruction: our evil ways, evil in themselves, abominable in God's sight, hateful unto good men, leading unto everlasting condemnation: the reward due unto them, death and everlasting torments in the fire of hell.  
The Equity: whether it is more equal that we should obey God, or the devil; the motions of God's spirit, or our own corrupted natures: hath God been so kind and gracious unto us, it is most just and equal, that we also should become obedient unto him.  
The Utility: as those which run on in wickedness are in the way of destruction, and in danger of destruction; so also such as do return, and forsake their former ways, shall certainly be saved.  
The means whereby we may attain unto this conversion, and it may be effected in us, are these:  
First, 
The means whereby we may be moved to turn.  we must have the knowledge of the Law of God in our understanding. Secondly, we must know what our sins and transgressions are, which we do commit against the Law. Thirdly, we must know the guilt of sin, cleaving unto the action itself. Fourthly, we must know the judgements and wrath of God, which do seize upon such as break this Law. Those points being throughly marked; in the next place the sinner is to apply the same unto the conscience after this manner, which may be called the practical Syllogism of the conscience.  
Every one which breaketh the Law of God, is guilty of eternal death, saith the mind.  
But I am a breaker of the Law of God, saith the Conscience, as an accuser.  
Therefore I am guilty of eternal death, saith the Conscience, as an upright and just judge condemning.  
The meditation hereof turneth the mind from sin to godliness.  
The signs by which our conversion may be discerned are these: 
The signs by which our conversion may be discerned.  though thy flesh be not altogether subdued, though thou dost not always mourn, and shed tears for thy sins committed, though thou canst not wholly forsake sin, yet if thou dost earnestly desire unfeigned Repentance, if thou dost by all means abandon and forsake sin, if thou dost endeavour to serve God, thine endeavour is accepted of God. Dost thou find the power of sin weakened within thee? do thy relapses in sin beget in thee fear and humiliation? dost thou continue in prayer, that the spirit be not overcome? assure thyself, that sense and feeling within thee, is an evident token that thou art not subdued by sin, but in the end shall become victorious over the same; for our Repentance is not only to put out sin, but to assure us of the life of grace, and that God's power is made perfect in our weakness, so that we may even be comforted in our fall, and moved to labour for perfection, that we may live the life of grace, whereby we die daily, and may overcome Satan, and have peace both with God and man, for being justified by Faith, 
Rom. 5.1.  we have peace with God through our Lord jesus Christ.  
The Uses of this point are these.  
For Reprehension unto all such as brag and boast of their Repentance, Use 1 and yet have no change or alteration wrought within them, they have not yet returned from their evil way, nay rather go further on in wickedness, and with more eagerness then formerly.  
For Exhortation unto every one of us to turn, to be converted: Use 2 many means are used for thy conversion, many motives may incite thee to endeavour for it, great benefits shall besal unto such as have it: O then turn, testify thy conversion by thy Repentance, thy Repentance by thy returning. Thus of the 1. Point.  
For the 2. The Persons which are exhorted to turn, 
2. Point. Ye.  are all and every one of us, Turn ye. This duty is required both of rich and poor, of Pastors and people, of superiors & inferiors, of every one of us, all of us must turn, and no wonder; because all are out of the way, there is none righteous, 
Rom. 3.10.  we were all conceived and borne in sin, and therefore have need to return.  
This serveth for Exhortation unto every one of us, Use. to consider our miserable estate by nature, that so we may return: if our eyes were opened, we might plainly see how fare we are out of the way, whereas now we think ourselves in the same: Do not exempt thyself from the performance of this duty, either by thy greatness, riches, knowledge, sanctity, etc. for assuredly as every one of us are exhorted here to turn, so every one of us have need to perform the same. Thus of the 2. Point.  
For the 3. To whom we must turn, 
3. Point. To me.  and that is unto the Lord; Turn even unto me, saith the Lord: as if he would say, You haveby your sins, gone from me, return now again by Repentance unto me. I am that Summum bonum, which ye should seek: I am the fountain and author of all goodness: from me you have life and being, and every thing which is good: It is I which have chastened you, which have wounded you for your going from me; it is I which will heal you again, if ye return unto me. This is confirmed by the Prophet jeremy, 
Lam. 3.40.  Let us search end try our ways, and turn again unto the Lord.  
The Uses of this point are twofold.  
For Reprehension, unto such as turn not unto God, Use 1 but either unto the creatures, Saints and Angels; or unto the inventions of men, stocks and stones; or unto their own merits.  
For Exhortation, to turn unto the Lord: Use 2 we have gone astray from him, let us now turn unto him; we have by our backsliding displeased him, let us endeavour by our returning to please him let us imitate the Prodigal, 
Luk. 15.20.  who having gone from his father, returned unto him. Thus of the 3. Point.  
For the fourth. 
4. Point. With all your heart.  How we must turn; even with all our heart: the word (even) in the original signifieth not only until, but also greatly, and very swiftly, as it may be taken, 2 King. 9.20. The word (heart) in the original signifieth also the mind and the understanding; whence the meaning appeareth to be this: that,  
God doth require of us, Doct. readily, swiftly, with all our heart, mind and understanding to return unto him. They shall return unto me with their whole heart: 
jer. 24.7.  the want of this the Lord bewailed in his own people; This people draw near me with their mouth, and with the lips do honour me, but have removed their heart fare from me. 
Isa. 29.13.   
The Reasons hereof are these. Reas. 1 1. Because Faith cannot be obtained without the conversion of the heart, and without faith it is impossible to please God: 
Heb. 11.6.  such as do not live well, cannot believe well. Reas. 2 2. Because there can be no true Repentance, unless the whole heart be changed; so soon as we are regenerate our hearts becometh one. Hence it is, that of all sinners, fewest hypocrites are saved, and of all persons they are most hateful, yea and hell itself is named the Lake burning with fire and brimstone, prepared for them, because they have a double heart, Reason 3 or, as we say, an hollow heart. 3. Because, as the heart is the first beginning of moistness, so the heart of the Saints must be full of devotion, and not like the heart of the wicked, which is full of rottenness: as the heart is first framed in nature, so it must be first resormed by grace: as the heart is hollow within for the conservation of heat, so must our understanding conserve spiritual graces: as from the heart the other members receive their life, which failing, they also fail, so from the inward holiness of the heart, we go on in an holy life and conversation. Reason 4 4. Because the Lord will accept no sernice which is not done with the heart; 
Prou. 23.25.  he craveth the heart, he principally delighteth in the heart; he requireth every part of his service to be performed with our whole heart. We must seek him, serve him, obey him, 
Deut. 4.29.  love him, know him, fear him, etc. and here return unto him with our whole heart. Reas. 5 5. Because the heart is subject to many outward diseases being distempered, so also inwardly it is most subject unto sin, yea the Devil doth more labour to defile it, and to cast it asleep by tempting us to neglect the means of knomledge, to run on in our  courses, to become careless in time of prosperity, to presume upon God's mercies: hence it is that Solomon saith, 
Pro. 4.23.  above all things keep thine heart: for as a full vessel cannot receive any other liquor, so no more can the heart be fit to receive grace, till sin be out: 
Vinum semper est in motu donec separetur purum ab impuro.  as wine is ever in motion till that which is pure be separated from that which is impure, so those whose hearts are turned, are still in fear, till they be separated from the contagion of sin.  
For the illustration of this point, these things are to be considered. 1. By what means the heart may be turned. 2 How the heart may be tried. 3. How the heart may be established in God's service. 4. How the heart may entertain the motions of God's Spirit. 5. How we may discern the security and drowsiness of our hearts. 6. How our hearts may be roused up from their security. 7. How we may know the greatest and chiefest sin of our heart. Of these briefly.  
For the 1. 
The means whereby the heart is turned  The means whereby our hearts may be turned are these. 1. The consideration of our miserable estate by nature. 2. The meditation of our present estate by grace. 3. An acknowledgement and confession of our great corruptions. 4. A reformation of the causes of our backwardness. 5. An examination of ourself by the glass of the law and of conscience, always judging ourself and renewing our spirit by repentance. 6. Contrition, a breaking of our hard hearts with the hammer of God's word.  
For the second, the heart must be examined and tried. 
How the heart may be tried.  1. Not by itself, but by the law of God. 2. Not by the world, or by opinion, but by the spirit. 3. Not by the law of men, but by the rule of faith. 4. Not by the outward condition, but by our inward experience. 5. Not by the examples of the most, but of the best. 6. After a true and holy manner, and that daily in particular, concerning both good and evil, and the strength of both. 7. We must have a right end in our resolution, not vainglory, nor self-love; neither for love of the world, for fear of death, but to be prepared for it, not to prefer ourself before others, or to be angry at the good of others, but that we may still hunger and thirst more and more after grace.  
For the third, 
How the heart may be established in God's service.  our heart may be settled and established in the service of God. 1. By resigning it into the hands of God, which we perform by yielding the heart to be daily tried of God. 2. Doing all things as in the presence of God, comforting ourself in Christ, relying upon his promises by faith above all sense and feeling whatsoever. 3. By paying our vows unto the Lord, fearing ourself in our best actions, and Satan's readiness to set upon us, approving ourself by striving against corruption, living in spiritual duties, loving one another, waiting for our end. 4. We must watch over the outward man. 5. We must moderate our liberty in respect of time, place, and person; our guide must be in this, love and wisdom.  
For the fourth, we may entertain the motions of God's Spirit in our hearts. 
How we may entertain the motions of God's Spirit.  1. By discerning and esteeming of them. 2. By rejoicing in them as in our chiefest treasure. 3. By putting them in practice, and praising God for the same.  
For the fifth, we may discern of the security and drowsiness of our hearts by these rules. 
How we may find out the drowsiness of our hearts.  1. If there be within us a loathing of holy duties. 2. If our consciences are continually turmoiled with great tetrors. 3. If we find but little or no comfort when we have performed holy duties. 4. If we find much contentment in our willingness to sin, and unwillingness to die, than our hearts are cast into a drowsiness and security.  
For the sixth, 
How our hearts may be roused up.  our hearts may be awakened and roused up from this security. 1. By the powerful ministry of the word. 2. By strong cries unto God. 3. By craving the prayers of the faithful. 4. By a resolution to become more careful. 5. By endeavouring more constantly for the conversion of others. 6. By exercising a daily course of Repentance in respect of daily sin. 7. By private and public humiliation and fasting before God.  
For the seventh, we are to take notice of the chiefest sins of our heart, whereby we may chief conquer them, 
How we may find out the chiefest sins of our heart.  which being vanquished, in time we shall overcome the rest, for from the purity or impurity of the fountain, the streams flow accordingly: this we may do. 1. By diligent hearing of God's word, which will meet even with our most secret corruptions. 2. By a diligent and careful observation of our thoughts, words, and actions, by which the usurer shall find that covetousness, the adulterer, that uncleanness, etc. are their dearest darlings, the chiefest sins of their heart, out of the abundance of the heart the mouth speaketh. 3. By a general and universal reformation and mortification of our lusts, in the performance whereof, we shall meet with the greatest resistance from those our chiefest sins. 4. By an examination of ourself, if we might retain some sins which we would chief retain, those are our chief sins.  
The uses of the former doctrine are threefold.  
For instruction: there can be no true Repentance, unless the whole heart be changed: it is not only outward in words or in practice, but inward in the affection of the mind, and therefore our Saviour saith, First cleanse that which is within. Our memory must be changed by remembering God: our understanding by knowing God: our will by believing God: our affections by loving, desiring, meditating, and rejoicing in things heavenly. All must concur together, else it is not with the whole heart. Some have knowledge, but want true faith, some have will, but want memory, all which must be amended, we must confer often to get memory, read much to get knowledge, hear much to obtain faith pray always, whereby we shall get good effections. Seeing God doth require the whole heart, and our imperfections are exceeding great, we must even pray with S. Augustine, 
Da, quod iubes, & iube quod ●is. Aug.  Lord give us power to do what thou commandest, and command what thou willest.  
For reprehension unto such as either delay to return unto the Lord, Use 2 or turning unto him, but not with their whole heart. Some turn but in hypocrisy, their outward actions and inward affections go not together. This is abomination in the sight of God, God will either have the whole heart, or none of it. Seeing, I say that the Lord doth require of us to return unto him wholly and totally, this excludeth 1. Every hypocritical conversion when there wanteth sincerity. 2. Every conversion from good unto evil, as from being a Protestant to become a Papist, or from evil to evil, as of a Prodigal to become a covetous miser. 3. Every false conversion, as when sin turneth from us, not we from it, when we do not turn from sin, till the strength of nature be decayed, when for some by-respects we forsake sin, as the drunkard le, veth his drunkenness, in respect of want of means, or the weakness of his stomach. 4. Every half turning or imperfect conversion, when we turn from many sins, not from all, as Herod, who although he did many things well, yet would not forsake Herodias his brother Philip's wife. 
Mar. 6.20. Hos. 6.4.  This is as a morning cloud, as the dew of the morning.  
For exhortation unto us all to draw nigh unto God with a pure heart, Use 3 for thus we are most fitting for him. In old times there must be no blemish either in the Priest or in the sacrifice, our hearts now are both, and therefore we ought to draw nigh with a pure heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. 
Heb. 10.22.  As the sacrifice of Cain was rejected, so are the prayers of the wicked, as having their hearts corrupted. The heart rules the life, purge the heart of ignorance, pride, and dissimulation, and all things which may disquiet the conscience when thou comest before the Lord, and the oftener thou dost come, the more thou shalt be changed. Pray that the Lord may cast thee in a new mould, or thou shalt be for thy negligence cast into hell fire. Let us watch over our hearts, over that part which is unsound: for there is no man but hath some wound in the soul. We must do with sin, as the Apostle counselleth to do with anger, 
Eph. 4.25.  Let not the sun go down thereon. Dost thou delay to return, thou abusest the mercy of God? if thou love any thing above God, thou deniest him: the more thou delayest truly to repent, the further art thou separated from God, and the nigher and faster thou hastest unto thine own destruction. Thus of the fourth point, And so much for the inward form of Repentance laid down in these words, Turn ye even unto me with all your heart.  
Now I come to speak of the outward form of repentance which concerneth action, consisting of three parts. 1. Fasting. 2. Weeping. 3. Mourning. The former was to be internal in the affection, this external, and in action, whence this general observation doth arise: that.  
Both outward and inward repentance must be joined together. Doct.  
Thus Peter to express his repentance wept bitterly: where the body is wounded, there issueth out blood, 
Mat. 26.75.  so where there is true repentance in the heart, it doth outwardly express itself, 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 judge of the inward 2. Reas. 2 Because when inward and outward repentance concur together, God doth give pardon, and is pacified.  
The uses hereof are twofold.  
For instruction: Repentance must be in the heart; Use 1 and not in the heart only, but also in the works; and not in the works only, but also in the affection, & not in the affection only, but also in the conversation, a small reformation, is not a full repentance. If good laws be not joined with godly minds, and reformed ways with weeping hearts; neither the one, nor the other, shall give us comfort. Therefore we must conjoin both together.  
For exhortation. As we are not afraid or ashamed to sin, Use 2 so let us not be ashamed to show forth the tokens of our humiliation. Many like thiefs are not ashamed to steal, but are ashamed to confess. Let us rather glory in repenting for our sins, then in acting of them: we have many sins, let us shed many tears, we have great sins, let us shed forth great sorrow for sin: We have watched in sin, let us watch in prayer, we have loved sin, now let us love to sorrow for sin, look on thy soul weeping, as thou wast wont to behold thy sins rejoicing. Hast thou been a drunkard, be sober; if a thief, fear God: if a blasphemer, use God's name reverently, and as Paul of thest, 
Eph. 4.28.  so I say of all sin, Let him that hath sinned, sinne no more. Thus let us by our outward humiliation and repentance give a testimony, both unto ourself and others, of our inward, that as outwardly, so also we are humbled inwardly. Thus in general.  
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 custom of the Hebrews, 
2 Cor. 7.10.  doth signify the humiliation of the whole body. 1. 
Maymon in his Treat. of the rest sixth day cap. ●. ser. 4.5.  Inward by sorrow for sin, which worketh repentance, whose effects are these, carefulness, indignation, fear, vehement desire, zeal, revenge, judging ourself with detestation of our sin. 2. Outward, by abstinence from all filthy pleasures, which according to the Hebrew canons were meat and drink, washing and anointing themselves, putting on shoes and all fine apparel, abstinence from their wives; which the Scriptures confirm. 
Psal. 35.13. Dan. 3.12. Exod. 33.4. 2. Sam. 15.30. & 12.20.  David afflicted his soul with fasting: Daniel did not wash and anoint himself, the Israelites put off their ornaments, David went barefooted, weared sackcloth, did not wash and anoint himself in the time of his humiliation, Vriah abstained from lying with his wife. They were to begin their fast the ninth day of the month at even, (from which only the sick and such as were under nine years of age were exempted) that walking thereby in newness of life, the body of sin might be destroyed: which ought also to be the end of our fasting when we do perform the same.  
Before I come unto the particular discourse of fasting we are to take notice of the profit and utility arising therefrom, 
The utility of fasting pro●●d by examples in nature.  which may be manifested unto us in the creatures by divers and sundry examples, all which being simple bodies, consist of two natures, the one celestial, the other elementary.  
1. The fruit of fasting may be learned from the quality of the Moon, which although it be of a celestial nature, yet is the more darkened by reason of her gross and corpulent nature, whereby some black spots do appear, yea the more nigh the earth she is, she is, as I may say, rather of a terrestrial than a celestial nature, for the which she doth not so fully partake of the light of the Sun as the rest of the Stars. So although the nature of man be light in respect of his understanding, yet the more he feedeth, and the more full he is, he is the less disposed to the light of wisdom. Therefore David saith, 
Si quis astimat se abundantia cib●rum p●rionum que persrui & posse ●acar● sapientia, 〈◊〉 in delicijs versare, H●●r.  They that are darkened are full. This is the darkness of the Moon, when we are filled with the things of this life; if any think that by the abundance of meats and drinks he may enjoy and give his mind unto wisdom, he doth occupy himself in pleasant fantasies.  
2. From the element of the earth, which is dry and hard, therefore God sendeth rain to make it fruitful; so are we by abstinence, but when the water of life is poured into our soul, we are made fruitful in good works, our hearts become well disposed: when we whither by abstinence, and are moistened by heavenly grace, we become fruitful by good works.  
3. From the element of water, wherein the Crocodile is pro●blinded, which on the dry land seethe clearly; so by the abundance of nourishment, the eyes of our understanding are darkened; therefore Solomon saith, 
Eccles. 2.3.  I thought to have drawn myself from Wine to bring my mind to wisdom.  
4. From the Air: the less vapours, the more clear it is, the more vapours the darker. Hence upon Mount Olympus it is most clear, which the learned did ascend to behold the course of the Stars, for there Olympus outreached the clouds: 
Nube●e●●essit Olympus-lucan. P●nguis ventor non g●g●●t 〈…〉.  so it is with the mind of Man, by abstinence the understanding becometh more quick and clear, whereas a fat belly doth not beget a fine wit.  
5. From the element of fire, in respect of the several properties of the same. 1. As fire giveth light in darkness, so abstinence enlighteneth the mind, and that by extinguishing the heat of lust. 2. As fire serveth to prepare our nourishment, so abstinence maketh it to turn to our good, whereas the stomach being cloyed with meat, it turneth to putrefaction. 3. As fire serveth for a defence, as a wall (to which use it served Alexandor the Great being in the Deserts of India beset with Lions) so is fasting as a wall and targe to defend us from sin. 4. As fire serveth to purge things corrupted, so (as Austin saith) fasting purgeth the mind. 
jeiunium crationi devotionem & fidneiam do●at. or ati● wr●utem impetrate ieiunand●. & ieiunium gratian pro●eretur oraendi: ieiuniu● oratime● roborat, oratio sanctificat i●●uni●● & domino representat. Ber. ser. 4. de quadrag.  5. As fire was used both before and in the Law for to burn up the acceptable sacrifice; so fasting doth prepare our body for Prayer, that we may be heard of the Lord: therefore this same Prophet conjoineth both together in this Chapter, Verse 14.15. it giveth (as Bernard saith) devotion and courage unto Prayer; Prayer begetteth fasting, and fasting furthereth prayer; fasting strengtheneth prayer, prayer sanctifieth fasting, and represents it unto the Lord. 6. As fire did not hurt the three children in the furnace, but God's power was the more manifested in their deliverance, so this duty of fasting being rightly performed, doth not hurt, but rather the power of God is more manifested in delivering from those troubles for which they fast. 7. As the fire is increased by Oil, even so by abstinence the oil of piety aboundeth. Therefore our Saviour saith, 
Mat. 6.17.  When thou dost fast, anoint thy face with Oil, which is by doing the alms of godliness. So wood doth nourish the fire, this wood or those trees are good works; and therefore our Prophet saith, Sanctify a Fast, that is, offer unto God an holy abstinence of the flesh accompanied with good works: yea, daily experience doth teach us, that those which eat but little, and are hardly brought up, live longer, and are less subject unto sickness, than others.  
So then the creatures are Schoolmasters unto us, instructing us in the performance of this duty: if we learn by them to abstain from iniquities, and the unlawful pleasures of this world, 
Iciunium purgat mentem, subl●unt sensum etc. Aug ser. de ●eiun.  this is a perfect Fast. This purgeth the mind, helpeth the judgement, maketh the flesh subject to the spirit, maketh a broken and humble heart, disperseth the clouds of concupiscence, extinguisheth the heat of lust, and kindleth the light of chastity.  
Now I come in particular to speak of this outie, concerning which these things are to be handled. 1. What it is. 2. The kinds thereof. 3. By whom it is ordained. 4. The time wherein it must be observed. 5. Wherein it doth consist. 6. How it is to be performed. 7. The several ends thereof. 8. The benefits proceeding from thence.  
For the first, the Fast required in this place, 
What fasting is. Gen. 12.10. Act. 27.21. Act. 9.9. Mat. 4.2. Exod. 34.28. ● King. 19.18 Mat. 3.4.  is not such a fast as doth proceed from the shatting of the heavens, ●or hardening of the earth, which is properly called famine: neither that which doth proceed from want of meat; neither that extraordinary abstinence occasioned by visions; neither such a miraculous fast as of Moses. Elias, and our Saviour: neither such as the daily sobriety and temperance that was in john Baptist; neither such as that superstitious fasting of the Papists in abstaining from flesh, and eating more delicious meats, the observation whereof is by them not only accounted a thing religious, but also meritorious: such sorts of Fasts, I say, our Prophet doth not require, but a true religious fast, which is an abstinence from meat and drink for a religious use lawfully commanded, that is, seasonably to abstain from refreshing of our bodies, to make them fit for religious duties (although Adam was commanded to fast from the forbidden tree) Moses was the first (of whom we read) that did perform, 
Est. 4.16. jonah 3.7. Luk. 3.33. Mar. 2.18. Mat. 9.14. Dan. 10.3. judg. 20.  and that willingly in craving God pardon for the sins of the people.  
This dejection, together with the several parts thereof are agreeable to the holy Scriptures, which these marginal quotations confirm.  
It may be demanded, Quest. whether we should abstain from all sorts of meat, as the Ninivites did; or only from pleasant meat, as David did? To this I answer, that Fasting may be considered. Answ. 1. Of one single act for one day, as the Israelites did. 
1 Sam. 31.  2. Of distinct times following one upon another, as the men of jabesh Gilead who fasted seven days, which is not so to be understood, that they fasted so long by one continued act of abstinence, but that they fasted every one of these seven days, eating nothing all the day long, and at evening making a course meal. This both Osiander a Protestant on 1 Chron. 10. and Tostatus a Papist on 1 King. 31. do confirm. Wherefore I say, that a single act of fasting (if nature can so long endure) is to be kept without meat or drink, but if the fast consist of many acts it is lawful to eat, by the example of Daniel, who fasted every day of the three week's space, 
Als●ed. Theol. Polem. tart. 4. de We count. p. 50.6.  and at night broke his fast, according to the custom of the jews. Therefore Christ is said to have fasted as well the night as the day, to put a difference betwixt his fasting and the fasting of the jews. It is then an imperfect fasting, when either there is not abstinence from all food from morning to night, or when there is an abstinence only from one sort of meat and drink, as flesh, and wine, and not from others.  
For the second. 
The kinds and sorts of Fasting August. super Psalmum. 43.  The kinds and sorts of Fasting are especially two; the one worldly, the other religious: a worldly Fast, is 1. For a worldly cause, as S Paul made the people fast to be avenged of their enemies. 2. For health's sake. 3. To spare means. 4. To keep the stomach for better fare: an holy Fast, is for an holy an religious end, the abuse whereof the Lord reproved by his prophet; 
Zech. 7.5.6.  saying, Ye fasted unto yourselves, but not unto me.  
Here a question may be propounded: Quest. That if the end of fasting be that which maketh the difference betwixt a religious anp a profane fasting; what if both do concur together, as if one fast both for the health of his body, as also to tame the pride of his flesh, to which kind is such a Fast to be referred? I answer, Answ. that if only one of those ends be intended, than the other is but accidental; and the denomination followeth the prevailing side, but if man's intention be mixed, partly concerning the soul, and partly the body, this last respect taketh away from the worth of the former. The Reason is, because the intention of a man's mind cannot perfectly be set upon two contrary objects at one time, therefore it is most fit to defer the one till the other be accomplished, and what we save by fasting to bestow upon the poor, as they did in the primitive Church, 
Aug. super Psa.  whereunto S. Augustin doth exhort in these words; Let that which is withdrawn from our dainty fare, be given to the needy: let hungry Christ receive that which a fasting Christian doth abate. A Religious Fast, is either private or public, both which are either ordinary or extraordinary. An example of public we have in the Ninivites; and for private Fasting (though many mock it, and speak against it, yet) it is also warranted from God's word both in the Old and New Testament, as we may read, Levit. 26.29. which Statute was not Ceremonial, but Moral, because we sinne daily against God, and we cannot say, that extraordinary actions did fall upon that day unto that people. So also Mat. 9.14. Luk 2.37. Whence may be gathered that fasting was kept in the days of Christ, for a religious use; Christ reproved the abuse, but not the lawful use: which duty was performed by Anna, Who served God, 
Luk. 2.37.  with fasting and prayer night and day. So that this sort of fasting is lawful, and helpful to further our humiliation: both itself and the several kinds 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 himself in Paradise: as God did command it both before and under the Law, so doth Christ also in the Gospel. By eating, the Serpent overthrew the first Adam, by abstinence the second Adam overcame the Serpent and restored us to life again. It is not a late invention of men, but hath for its warrant both the precept and practice of Christ.  
For the 4. The time wherein this duty is required of us, 
The Time.  is either when our enemies conspire against us, as jehosaphat did; 
2 Chron. 20.  or when we behold the face of the Lord against us, and his hand punishing us, as the Israelites: 
judg. 20.26.  or when God's judgements are threatened against us, as the Ninivites; or when wickedness is not taken to heart, as it was in the days of Ezra: 
jona. 3.5. Ezra. 8.23.  or out of a love to God's glory, and preservation of his people, as Queen Hester and Mordicai: 
Hest. 4.15.  when our outward state and condition doth decay: when God's judgements do not provoke us unto Repentance: when we have committed some gross sins, which we would have pardoned: when we would prevent future sins: when we find a want of spiritual blessings, and the like.  
For the 5. The parts of a Religious Fast are two, external, 
The part of a religious fast.  and internal; external, in abstaining from labour and all worldly businesses (wherein the jews were so precise, that they held it as unlawful to do any work upon that day, as upon 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.) Internal, consisting of two parts, Repentance and Prayer. Repentance consisting of two parts, sorrowing for sins past, leading of a new life. In the sorrowing for sins past, there must be first a sense and feeling of our misery: secondly, lamentation for it. Thirdly, an unfolding of the same before God. 1. I say, there must be a sense and feeling of sin: to enforce which we are to remember, the time, place, and manner of our sins; we are to take notice that our sins offend God; and that we deserve punishment both in this life and the life to come: for which we must mourn 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 voice and tears; and if God hear the groans of other creatures, how much more the groans of his own children, 3. We must confess this our miserable estate to God, not in general, but in particular, that hereby we may acknowledge God's goodness, and our own wickedness; which, until we have some grace, we are still ashamed to confess, although to such as do acknowledge their sins, God is faithful and just to forgive them. Prayer, 1. That the Lord would remove his judgements from us. 2. That he would bestow all sorts of blessings upon us. 3. That God would give us grace; first, to abstain from evil, of which Saint jerom said, It is a pleasant fact to the body, when the mind fasteth from vice; for if we would have God to turn from the evil of punishment, we must first turn from the evil of sin: for what profit is it to astaine from the eating of flesh, if in the mean time both the mouth and our other members be given over unto impieties, to abstain from meat and to do evil, is the Devils fast, who doth evil, and yet eateth nothing. 2. To do that which is good: first, in performing our duty towards God: secondly, in loving one another, forgiving wrongs done unto us, and debts owen by the poor, if they be not able to pay: which three are by our Saviour joined together, Fasting, Prayer, and Almesdeeds; 
Mat 6.  which actions of Christianity ought to be performed by every Christian; we must be like Cornelius, who saith, Four days ago, I was fasting, until this hour, and at the ninth hour, 
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 alms are had in remembrance in the sight of God.  
For the 6. This duty is thus to be performed. First, 
How we ought to fast.  there must be an abstinence from meat and drink, that the body may be afflicted: yet so, that nature be not destroyed, neither we made more unfit for spiritual duties. 2. We must abstain from morning until night, as by the Scriptures, the custom of the jews, and the custom of the Church thereafter is evident and plain. 3. We must abstain from all pleasures which may provoke us to sin. 4. All persons (excepting such as want strength and discretion) are bound to keep this humiliation. 5. We ought to put on our meanest apparel. 6. We must make a more solemn confession of our sins, both in general and in particular with more strong cries and groans to obtain pardon for our sins, with plenty of tears, which were accompanied with putting on sackcloth, bowing of the body, renting of the garments, lying in the dust, of which the Prophet Micah speaketh, Therefore will I wait and howl, 
Mic. 1.8.  I will go stripped and naked, I will make a wailing like a Dragon, and mourning as the Owls. 7. All the members must fast, the eye, 
Ber. ser. 3. de quad.  the ear, the tongue, the hand, much more the soul itself.  
For the 7. The ends of Fasting are 1. To subdue the flesh, 
The ends of Fasting.  and mortify our bodily lusts, that they may become subject to the will of God. 2. To stir up devotion and attention unto holy duties; for by it the heart and affections become lighter, purer, more fit, and in better order for the service of God. 3. To testify by our humiliation that we deserve to be cut off from God; that we deny ourselves the use of God's creatures; and that we rather deserve death, as being by reason of sin, unworthy to enjoy the smallest of God's creatures.  
For the 8. 
The benefit. of casting.  The benefits of Fasting (besides those formerly mentioned) are diverse. 1. Hereby both blessings have been obtained, and fearful judgements have been removed, yea turned into blessings. 2. By it Gods children have not only been confirmed, but assuredly persuaded of their salvation. 3. By it Satan is defeated, cast out and overthrown, and the Saints are more enabled to the performance of all Christian duties; and the like favour may the Church of God expect in the conscionable performance hereof, unto the world's end. 4. By this we testify our duty to God, before we dare meddle with the creatures for our comfort. 5. Hereby we learn mortification, whereas the fullness of bread begetteth uncleanness; thus did the Apostle Paul bring his body into subjection to the Law of God; 
1 Cor. 9  so also Hilarion a devout man, having after much fasting (for he eat but a little bread, and drunk water) felt the power of the flesh within him, knocked upon his breast with his hand: Thou hest (saith he) I'll make thee leave kicking, neither will I feed thee with barley, 
Hieron de Vita Hilar.  but with chaff, I will pull thee down with hunger and thirst, and lad thee with heavy weights, and hunt thee through heat and cold, that thou mayest rather think on meat then of wantonness. And the Reason hereof is, because plenty maketh the stings of lust to branch out; as vermin, weeds, and unbroken clods, hinder a plentiful harvest. 6. Hereby the mind is elevated towards heaven, both by conforming our bodies to our minds (according to that of the Prophet, 
Isa. 26.  In their affliction they will seek me early:) as also by cutting us away, from our worldly delights, from which we ought to abstain (though they are lawful) to give ourselves to Fasting and Prayer. 
Ne quidem tempora idonea, qui super sunt. Bafilde Ir. hom. 1. pag. 327.  Hence Quintlian saith, that when there is much time spent in feeding, even that which remaineth is unprofitable, as indeed it is, in respect of the exercise of Religion; and therefore both Saint Basil and Saint Augustine compare Fasting to Feathers, which the air maketh to fly upward, and the things of this life to Bird-lime which pull us downward. 7. It doth further our Repentance, both in following after, and going before the same: In following after, as in the Ninivites, and David. The Ninivites sinned, and would not eat, sinned and would not be clothed, sinned and would not give their beasts food; we sin, and yet we eat, yea we sin in eating: we sin, and yet we drink, yea we sin in drinking; we sin and  ourselves, and sin by clothing. In going before, because it is a chastisement which a sinner inflicteth upon himself for his offence; therefore saith S. Basil, 
Simil.  As worms which breed in children's bellies must be expelled by bitter medicines, so sin by fasting: and S. Ambrose saith, that delicate fare is pleasant (though hurtful) to the body; as honey maketh the liver to swell, which better things bring in temper: so fasting, although it seem unpleasant, yet is most profitable. The truth here of by experience we may find in ourselves.  
The Use of this point is for Exhortation unto us all: Use. that seeing fasting is so profitable, so excellent, and of such great use; let us all carefully perform the same: We had experience hereof in our last humiliation, when God so miraculously (moved by our prayers) stayed the Pestilence reigning amongst us: Oh that we would more frequently both publicly & privately make use hereof. We have disordered affections moving us to evil, withdrawing us from good, God's judgements hang over our heads, which (unless by Repentance they be prevented) lighting upon us, may bring this Land into great (if not utter) desolation; and why do we not by fasting humble ourselves before God, for our sins and the abominations of the Land, that so his judgements may be removed from us; and we returning and drawing nigh unto him, he may be pleased, even to return and draw nigh unto us?  
And with weeping. This is the second thing which our Prophet requireth in their Repentance. The word in the Original signifieth to send forth many tears, as we may read Gen. 45.14. and jer. 9.10. This second hath great affinity with the third, and therefore that you may the better understand both, both are to be handled together.  
And with mourning. This is the third thing required. The word in the original signifieth, not only a weeping, whereby tears appear but also mourning, which is in affliction, in the inward parts, which chief belongeth unto a funeral pomp, as 1 King. 12.13. So that the Prophet doth not require them only to fast, but likewise to weep, to mourn, to groan in the spirit with sighs and sobs unto the Lord, to be wounded in spirit.  
For the better understanding of this godly sorrow and mourning, we are to understand that weeping and mourning is a most excellent medicine for a troubled conscience, yea for the most part, they do accompany the same, therefore David saith, 
Psal. 42.3. Cibus animarum corroboratio sensuum, absolutio peccatorum, refectio mentium, lavacrum culparum. Cassiod.  That tears were his bread night and day, whereupon Cassiodor saith, that mourning is the food of the soul, the strengthening of the senses, the absolution of sin, the refreshing of the mind, and the washing of faults. Hence they may be compared to many things in nature, of which I shall instance only one, of water: for as water serveth 1. to wash away filthiness outwardly, so the tears of unfeigned repentance to wash away sin, 
Psal. 51.7.  Wash me (saith David) and I shall be whiter than snow. The swans after they have coupled together, do not eat till they wash themselves, neither yet the Stork and Elephant return to their fellows till they have washed themselves, much more need have we to be washed with the unfeigned tears of repentance 2. Waters are vivificative and quickening, and therefore we see trees which in the winter seem dead, when spring cometh, and the water ascendeth, do blossom; so the mind benumbed with sin, is by the tears of true repentance renewed, which otherwise would die, as the fish being out of the water. 3. As water is fruitful wherewith the earth being watered produceth every thing in its kind, so our hearts hardened in sin become mollified by the tears of Repentance. This effect of water is certain, by that overflowing of Nilus in Egypt. 4. As water doth comfort such as are weary, both man and beast; so do the tears of Repentance the wearied & troubled conscience. 5. As water softeneth that which is hard, so the tears of repentance take away the security of God's children, when the waters are moved, we shallbe whole. 6 As water is a strong fortification, as at Babylon, whose strength (though her walls were very great) consisted in this, that it was compassed about with waters, so the tears of repentance do preserve us against the strength of temptation and persecution; as by the falling of the water, the air becometh purified and clear, so by the tears the conscience is clarified, for after temptation cometh a calm.  
So then this weeping and mourning (required in my text by the Prophet, requisite to be in us at this time) doth purify, strengthen, and purge the heart of man to the performing of good works, in arising from the works of darkness to a marvelous light.  
Thus having showed you the necessity and excellency of those tears, of this weeping and mourning; these things are also to be considered.  

1. The diverse kinds of tears, and what tears are required of us.  
2. The reasons which may induce us, to weeping, mourning, and shedding of tears.   
For the first, there are two kinds of tears. 1. 
The kinds of tears.  Wicked tears. 2. Godly tears.  
Wicked tears are false and counterfeit, devilish and hellish 1. I say the wickeds tears are false & hypocritical. 
jer. 41.6  Such as joabs' when he killed Amasa; Ismaels', when he killed the people that came to Gedaliah: Ahabs', when he was reproved by the Prophet for Naboths' death: judas his after he betrayed Chrrist. These are Crocodile tears which weepeth when she hath killed a man, and by and by will do the like. These are thievish and whorish tears, who weep before the judge, but being at liberty walk in their former course. 2. The wickeds tears are devilish and infernal, even such as of the damned in hell, where there shallbe weeping and gnashing of teeth, which tears and mournings (saith Saint Gregory) are more to be feared, then expressed.  
Godly tears are of four sorts. 1. 
4. Kind's of godly tears.  Such as proceed from God's children to clear and declare their innocency, as were the tears of joseph, Susanna, and the holy Martyrs of God in the time of persecution, whose tears are put in the bottle of God. 2. Such as proceed from a strong and lively saith in the time of affliction whereby even God's children are comforted and refreshed, of which David saith, 
Psal. 42.3.  My tears have been my meat day and night, while they have said, where is my God. Therefore saith Saint Augustine, the Saints shed tears to see God dishonoured: grief troubleth the soul: mourning doth enlarge it: enlargement giveth it case. For in grief we sigh, sob, and mourn lest the heart should burst with grief, and in another place he saith, that nothing was pleasnt unto him, but mourning and tears. 3. The tears of brotherly love and compassion: the tears which Christ weeped over Lazarus were love-teares, whereunto even the beasts do invite us, as the horses and dogs of julius Caesar did compassionate and lament their dead master. 
Beda.  4. The tears of true Repentance, such as were in Peter, whose offence was washed away by his tears running down, when his shame was too great to be known, which ought to be in every one of us, 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 tears are commendable.  all sorts of tears are not commendable and acceptable t● but 1. such as are shed when we hear that God is dishonoured. 2. When the word of God is oppressed, and the liberty thereof. 3. When the Church and servants of God are persecuted, God's word is contemned, the righteous are taken away from the earth, the people are destroyed in their fins: such should our be at this time.  
For the second, 
Reasons to move us to weep and  diverse reasons may provoke us to the performance of this duty. 1. The remembrance of our grievous sins and transgressions both original and actual. 2. The fear of God's anger and judgements to be poured out upon us by reason of our sins. 3. The misery of this present life in the company of sinners amongst whom we live. 4. The consideration of the joys of heaven which through sin we have lost, and cannot otherwise be obtained, but by true weeping and mourning. 5. Weeping (which declareth a sorrow for sin) and mourning (whereby is signified a deep and feeling sorrow) are tokens of true repentance. Send forth the mourning women, and let them make haste, and take up a lamentation for us, That our eyes may run down with tears, and our eyelids gush out with water: 
jer. 9.17.18.  jerusalem wept sore in the night, and her tears run down her cheeks. 6. They wash us from sin, comfort the cold conscience, and mollify the hardness of heart; and therefore tears in the holy tongue are taken for wine and oil; for as wine doth gladden the heart, and oil maketh the face to shine, so tears comfort and make the conscience joyful. 7. The love which we own unto our country, Israel could not be glad in Babel, and (although we are not in captivity, as they were, praised be God) what cause have we not to mourn? 
Psal. 137.4.  seeing our fowls are by sin vanished from God; and our bodies and hearts divided asunder, whereat even our enemies rejoice: is not God's hand both outwardly upon our bodies, and inwardly heavy upon our souls, even hardness of heart, which of all others is most fearful; yea, of all things man's heart is most hard, ungentle, and intractable. Hereby both ourselves are deceived and others, we deceive ourselves in the judgement of things, using blind and false spectacles, mistaking Gods will, esteeming evil good, and good evil, excusing ourselves by the example of others, travailing with false guides, custom, example, multitude, civil honesty, laws of men, etc. and so an error in judgement, breedeth deceit in practice: we deceive others, in leading them by our example, from the ways of holiness into the ways of unrighteousness: and have not we cause to weep for this. 8. They are commanded by God himself, they have been used by our Saviour Christ and his Apostles, 
john 11.35.  and holy men and women in former times, to refresh their troubled souls, yea the very stones provoke us to this duty, which before change of weather drop tears.  
The Uses hereof are threefold.  
For Exhortation: Use 1 seeing mourning and weeping are the companions of true Repentance: oh let us all mourn & weep, say of our sins, as Bernard saith: 
Ber. de spec. penit.  O wretched and unhappy generation, whose father is hard carefulness, whose mother is shameful filthiness, whose sister is base uncleanness, whose nurse is falsehood, whose reward is everlasting bitterness: O sinful generation, borne in care, swaddled in shame, attended by vice, nourished with folly, wedded to sin, hath issue eternal misery. Let us lament the abundance of our fin, lest we lament for the loss of Zion; either we must weep here, or weep in hell. Let us weep with Mary Magdalen, if we would be comforted with her. It is not enough to weep with the eyes, unless also we weep with our hearts, otherwise we are but time-weepers. Oh let the eyes of our understanding and memory call to mind those sins which we have done, and mourn for them; and let the eyes of our bodies shed tears abundantly, send them down the cheeks, as through spouts, yea making furrows therein by their continual ploughing. Let us truly weep, unfeignedly repent, and so continue unto the end, 
Gen 32 26. 1 Sam. 1.12.  as jacob would not let God go, till he had obtained a blessing, as Hanna ceased not from weeping till she had obtained her desire; so let us still weep and mourn, till God accomplish our desires t as sweet drops do make a fertile spring, so hearty mourning maketh a virtuous soul; and that this may be performed, the Apostle Paul requireth six things: 
Rom. 12.1.  1. We must give our body and soul to God. 2. We must give that which is our own. 3. It must be willingly, not constrained. 4. Our gift must be holy and undefiled. 5. That it may be acceptable to God. 6. That it may be reasonable. Oh that we would look into our own estate, and narrowly mark the same; we might find many things which might move us to weep: 
Eccles. 3.4.  Solomon saith, that there is a time to weep: we may say, now is that time in this Land. God's judgements upon us, greater hangging over our heads: the distressed estate of God's Church abroad, the multitude and malice of our enemies, divisions and contentions amongst ourselves; the great abominations of the Land: all these (I say) and many others should move us to weep and mourn. Oh let us wash our beds, and water our couch with our tears: and thus soweing in tears, we shall reap in joy. Let these be the causes of our tears; 
Psal. 126.5.  these are the times of mourning wash your faces with water, and cover the Lords altar therewith, take heed unto thyself, for they which now laugh shall one day weep. Oh, blessed is the shedding of such tears, producing the fruits of celestial comfort. One weepeth in sickness, another for oppression, and worldlings for worldly causes; but it is thou O righteous soul, which shalt receive profit by the tears, in the purifying of thy mind.  
For Reprehension, unto such as either mourn not at all, Use 2 or mourn not aright: many mourn not at all, neither for their own sins, nor for the abominations of the Land: Who weepeth when he heareth God dishonoured? whose eyes stand full of water, at the Apostasy of thousands in following the Beast, which are marked in the forehead for destruction? who mourneth, that our green trees dye and whither, and that we which are alive, are but dry branches? who weepeth for himself? who weepeth that he cannot weep enough? we are for the most part hard hearted, unacquainted with this holy exercise: some weep not aright, as hypocrites, and other worldlings for worldly causes.  
For Consolation, unto all such as exercise this holy duty: Use 3 thou weepest at evening, thou shalt have joy in the morning; thou shalt be marked with the letter Tau, and preserved, 
Ezek. 9.4.  when others shall be destroyed: thy tears shall not be shed in vain, the Lord doth behold them, the Lord doth regard them; the Lord will bestow upon thee thine hearts desire.  
Thus ye have heard the God did require of his people (as he doth now of us) to testify their unfeigned Repentance, with fasting, with weeping, and with mourning: that as formerly they had multiplied their sins, they might now multiply their sorrow for them; and as formerly they had rejoiced in their sins, so now they might weep and mourn for the same; that as formerly they had pined their souls by sinning, they might now abstain from all their former delights, punishing their bodies with fasting, with weeping, and with mourning. Hence two other points may be observed.  
1. That great sins require great sorrow and lamentation. 2. That a sorrowful spirit ought to accompany a penitent heart.  
For the first: Great and general offences require a great and general sorrow and lamentation. The Israelites being overcome by the Beniamites, 
judge 20.26.  fasted and prayed all the day until the evening, and the day following they obtained the victory: our private and public sins, require private and public humiliation, that we may vanquish our sins as they did their enemies.  
The Reasons hereof are these two. Reas. 1 1. That there may be some proportion betwixt our sins and our sorrows: that great sins, and great sorrows, much sinning, and much mourning may follow the one upon the other. Reas. 2 2. That both we may be the more provoked to repent, and the Lord more moved to pardon: the more sensible our sorrows are, the more fervent are our prayers, and the more fervent our prayers are, the more do they provoke God's love towards us: 
Mat. 17.21.  this kind goeth not out, but by prayer and fasting; if our sorrows are sensible, our prayers earnest, our groans strong, than thine heart is acceptable unto the Lord.  
The Uses hereof are twofold.  
For Instruction: Use 1 In expressing our Repentance, we must undergo many sorrows: our life must be filled with fear, 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 prove hurtful; we must bridle our natural affections, lest they exceed measure; having always a care to run the way of God's Commandments.  
For Exhortation: Use 2 We have sinned much, oh let us repent much; if we be children, let us now fast, weep and mourn: if Vriah would not rest in his bed, 
2 Sam. 11.11.  till joab and the Lords host were at rest, than I exhort you now in the fear of God, fast, weep, and mourn now in this time of misery, and rest not in this time of trouble, in these dangerous days. I do not say that the Bridegroom is taken from us (although we deserve it) but it is to be feared that our Candlestick shall be removed; for there is now more time spent in feasting then in fasting, in laughing then in weeping, in rejoicing then in mourning: our sins cannot otherwise be put away, God judgements otherwise be removed, but by fasting, weeping and mourning.  
But alas our Taverns and Alchouses, our Stews and Stages are often suller, yea at all times more frequented, than our Churches: our peace maketh our lives licentious, our manners monstrous, and our names odious. The Lord amend it.  
For the second. Doct. A sorrowful spirit ought to accompany a penitent heart: hence the Apostle Paul saith, 
2 Cor. 9.10.  Godly sorrow worketh Repentance, never to be repent of. This seeking is not in many in these days; and therefore it may be accounted a wonder; but it may be more admired, that we have so much preaching, and so little practice. The Medicine that worketh most forcible, causeth greatest pain, and speediest cure; even so the blood of Christ, doth most sweetly wipe away oursins, when we are most pricked inconscience; mark this, you which have never wept one tear for your sins; without Repentance there is no salvation; without godly sorrow there is no repentance; without prayer there is no godly sorrow: this followeth upon a sense of God's anger for our sins.  
The Reason hereof is this; Reason. because there is no coming to Christ, unless we find ourselves oppressed, than we have most access unto Christ, when we have most sorrow: and thus the Lord doth temper our estate, that when we are lost in ourselves, he findeth us, for his strength is perfect in our weakness. O happy sorrow which draweth us to our God? as a guide it leadeth us; as a broom it sweepeth the passage; it craveth pardon, and openeth the gate of Christ's mercy, and dareth us wings to fly thereunto: as in the winter most rain falleth, so in distress there is greatest comfort.  
The Uses hereof are twofold.  
For Instruction: then we are in greatest danger, Use 1 when we are least sorrowful; worldly medicines (playing, dancing, drinking) are not fit for those heavenly sores. Drink is good, but not for them which have eaten poison; so mirth is good, but not always. 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 do truly mourn, God's anger shall be turned away, he will pardon us; our faith (though weak) maketh us victorious: as there may be life in the body, though not perceived; so there may be in the soul, though not discerned; as it was 〈◊〉 David, who said, This is my death, yet recovered both his health, and joy in the holy Ghost.  
For Exhortation: let us by true sorrow for sin, testify our true Repentance: by this purgation we shall recover health, though the pains of true Repentance exceed the pains of the body: and for this cause good men are said to suffer hell in this life, yet assure thyself of heaven in the life to come; mourn and weep, though God for a time delay, yet he heareth thee, and will grant thy requests. Our Saviour saith, Father I thank thee, that thou hast heard me: and yet at this time Lazarus was not raised. Mark this well, that we must also be ready to believe that God will grant that which we ask 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 jews to turn unto him with all their heart, with fasting, weeping and mourning, that they might prevent those judgements which were threatued against them: so also at this time, he requireth this duty at our hands, he requireth our turning; even an holy reformation of our corruption, whereby we must be sorry for evil doing, and more careful to admonish others by our falls, and to prevent sin in ourselves, and more wise to avoid the occasions thereof. If we find more cheerfulness in troubles, more patience in waiting upon God, more care to make our enemy's Gods friends, taking to heart sins of the time; more sorrow for sin, than crosses; if we feel an increase and growth of grace, with a longing desire for our perfection in glory: these are certain and undoubted tokens of our true conversion unto the Lord; which is the only means to remove those judgements which lie upon us, and prevent those which hang oveour heads.  
For this cause let us try and examine ourselves, what we find within us which may condemn us. To this effect, let the heart which is the seat of the affections speak to every one or us, or more plainly let conscience now speak boldly to all sorts of people (for the heart is still put for the conscience amongst the Hebrews, they having no particular word for it, so that a pure heart, and a pure conscience are equivalent terms, as diverse places of scripture confirm) telling them both whererein they do amiss, and likewise what God doth require of them.  
And thou, oh Conscience, 
What conscience ought to tell.  that thou mayest execute thy office aright; speak in the language of Canaan, spare no man's person, tell every one of their sins.  
Go unto all Christian Princes, will them to tread in the scope of josiah, by weakening the power of Autichrist, 
Princes.  pulling down the high places, spreading Levites throughout their land to preach the word of God, that godliness may be maintained and sin punished.  
Go unto the Nobility, and tell them, 
The Nobles.  that there is no true Nobility without a good conscience.  
Go to the Counsellors, and judges, and say unto them, 
judges.  that Magistrates must be men of courage: fearing God, lovers of the truth, and haters of covetousness, that they ought to abandon Balaams' wages, and shake all bribes out of their laps.  
Get thee to the tribe of Levi, Say, 
The Ministry  lay hand suddenly on no man, bid them that they deliver the whole counsel of God, though some with Demas embrace the world, and others with judas betray their master; let them cry in the ears of all men, and shoot the arrows of God's vengeance against the brazen faces of impenitent sinners.  
Go to the Gentry, tell them that Gentility consisteth not in cutting of a card, casting of a die, marching of a cock, 
The Gentry.  or in hollowing after a dismal cry of hounds, or in buying and selling spiritual livings, but in living upon their own in the fear of God.  
Go and tell Tradesmen, 
Tradesman.  that they must make an equal measure and just balance, and that they keep a good conscience abroad and at home: Let labourers take this to heart, for if the Lord did not often cross men in their tillage, they would even worship their Ploughs.  
Go, 
Papists.  and tell the Romanists, that there is no true and upright conscience kept by blowing up Parliament houses, murdering of Kings, or causing their subjects to rebel against them.  
Tell the jews that the Messiah is come, 
jews.  in whom, if they do not not believe, they cannot be saved.  
Go, 
All wicked persons.  terrify all wicked persons; tell the Swearer, that the flying Book full of curses shall light upon him: the Sabbaoth-breaker, that there is no rest for him in heaven: Whoremongers, that the Lord shall judge them: Murderers, that murder cryeth to the heavens for vengeance: Liars, Drunkards, Gluttons, Epicures Deceivers, etc. meet with them all (for thou canst have access unto them at all times) strike, wound, and terrify the whole crew of them: hunt them from lurking places, that they may be turned from their evil ways, ere they be turned to eternal torments.  
Oh, let us in time return unto the Lord, before destruction come upon us: let us not in this time of peace, abuse God's mercies, resisting the law of righteousness. This was the loss of those famous Churches in Graecia, and Asia, this may be our lot; it may come to pass (and we may justly fear it) that others may say of this Land, as we now of theirs, there were Churches, but are not now; there was the Gospel preached, but is not now. The Lord give us eyes that we may be wise in time, and repent, in that we have fallen from our former love.  
Be not unthankful for your Peace, lest it be turned into War; be not proud of your benefits, lest you be stripped of your ornaments be not secure in your glory, lest you be put to sorrow. Let us all prey for true conversion unto the Lord, and that our Peace may continue: Let God be our Governor, let the Saints dwell amongst us; let the Churches be our Courts; let the Preachers be our Council; let Religion be our exercise; let Prayers be our weapons, and Faith our shield, and holiness our armour: Let us root sin out of our hearts; let us wash all the spots of evil from our lives: let us cast down all the Castles of the Devil in our Land; let us drive away whatsoever worketh unrighteousness. Those are the tears which the Lord desireth, even such as proceed from the conversion of the heart.  
Let Prince and people, Clergy and Laity, mourn with speed, for the Lord is gone out against us: weep old men and women; weep young men and maids; let us all mourn, for the day of the Lord is at hand, and is come already. Therefore now turn with fasting, weeping, and mourning; let it be in greater measure at this time, then hath been formerly, because God's anger is in wonderful measure kindled against us. Let sorrow be our songs; and if we do truly mourn, than I say with Chrysostome, as after a great rain, the air becometh clear and pure; 
Sicut post vehementesimbres mundus aer ac purus efficitur, ita & post lachrymarum pluvias serenitas mentis sequitur, atque tranquillitas. Chrys. super Matt. Psal. 34.19.  so after a shower of tears followeth the purity and tranquillity of the mind. So shall the Prophecy of David be fulfilled in us, that although the troubles of the righteous are many, yet the Lord delivereth them out of them all. Such as weep sow precious seed, and shall (doubtless) rejoice in bringing home their Sheaves: if we sow in tears, we shall reap in joy; for Christ shall wipe all tears from our eyes, and shall bring us at length to a City, not made with hands, but eternal in the heavens, where there shall be no night, neither candle, 
Reuel. 22.5.  neither light of the Sun, for the Lord God shall be our light, and we with the Saints shall reign for ever and ever.  
FINIS.