commonly to draw them vnto repentance and doth deferre to deliuer his owne children from them but that they may be truely humbled and that they may call vpon him acknowledging by whom they are deliuered yea that hereby greater euils may be preuented after which manner the Lord for a long time did exercise his seruant Dauid whom his faithful God did not suffer to be tempted aboue that which he was able to beare but at length deliuered him from them all all things working together for the best to such as loue God The Vses of this Doctrine are both for Reprehension and Exhortation Reprehension to wicked men which through the lusts of their owne flesh promise vnto themselues liberty saying where is the promise of his comming 2 Pet. 3.3 euen as if God were mutable his word false and his delay in executing iudgements were a certaine argument either he could not or would not execute them all Notwithstanding of their contempt of this kinde there were some in the Primitiue Church such as Basilides Tâ—monius Simon Magus and after them the Hereticks called Gnostici as the Ecclesiasticall Histories make mention their sinne died not with them the diuell in this last and worst age hath consented the same to spring vp againe and that in foure sorts of people Atheists Anabaptists Papists and formall carnall Protestants Atheists which liue neither fearing the torments of hell nor desiring the ioyes of heauen beleeuing neither who say with Pharaoh Who is the Lord that we should serue him Anabaptists which condemne all obedience vnto Magistrates teaching that ciuill iurisdiction is vnlawfull Papists which giue liberty to prophanesse vniustice couetousnesse c Prophanenesse in setting vp a new Priesthood offering as they say a Sacrifice for the quicke and the dead whereby they abolish the Mediation and Sacrifice of Christ Iniustice in deposing Kings and making Subiects to rebell against them Couetousnesse for selling Pardons for sinnes for 1000. yeares to come yea making men to despaire of their owne saluation teaching that we cannot be assured of the king dome of heauen without a speciall reuelation Formall Protestants which turne the Counsels of Gods Election into wantonnesse reasoning thus If I be elected vnto saluation I shall be saued how badly so euer I liue or if I be appointed vnto damnation so it shall come to passe because Gods counsell is vnchangeable By those horrible Blasphemies Gods iudgements are abused the grace of God by them turned into the liberty of sinne Exhortation vnto vs all timely to repent vs of our sinnes Gods iudgements may seaze vpon vs whilst we are most secure when we are least aware we are as grasse which withereth and as the flower which fadeth the breath of the Lord may soone blow vpon vs for our destruction In Paradise men might haue liued or died Mortes potet deferre non aâ—ferre veniet sinelis veniet quands neseis August now we liue and must dye we are changed from grace and glory into sorrow and miserie before sinne nothing could change vs now euery thing doth change vs as one saith of Death so it may be said of other Iudgements They may be deferred not remoued they shall come when thou wouldst not they shall come when thou knowst not when winter commeth we waxe old when age commeth then we become withered when sicknesse commeth then we become weake death will come and then we shall dye the cloathes we weare vpon our backes the Sunne setting ouer our heads the graues vnder our feet yea the meat which goeth into our bellies telleth vs we must decay one creature doth summon another vnto iudgement the fish in the sea the fowles in the ayre the beasts on the ground the one day liuing in their elements the other day dressed for our meat giue vs warning our father 's summond vs and we our children To the graue we carry others others shall carry vs to this bed wherein all must sleepe Gen. 47.9 Psal 22.6 Hence Iacob called his life a pilgrimage Paul his life a race Dauid himselfe a worme and not a man A Pilgrimage hath an end a race hath a stop a worme is trodden downe vnder-feet and all this is to teach that we must dye Wherefore I say seeing both the particular iudgement of death and other threatned are certaine haue we not all cause speedily to repent vs of our sins that both others may be preuened and when we dye our death may be the beginning of endlesse ioy of life euerlasting For the second when the time of grace and saluation is offered not imbraced then iudgements shall come the people of the Iewes had a time of repentance the ministery of the Law and the Prophets now also haue they a time of iudgement vnlesse they did repent for the contempt of so great a mercy offered the destruction of the old World by the inundation of waters for their contempt of the ministry of Noah the herrible confusion of Corah Dathan and Abiram in the dayes of Moses the wickednesse of Saul in the dayes of Samuel the contempt of the Israelites after their deliuerance from Babylon and Assyria being like the Blackamoore which doth not chang his colour or the Leopard his spots and the iudgements which seazed vpon them clearely confirme this point The Iewes had many both painfull and faithfull Teachers yet they would not imbrace the mercy offered Christ the light of the world him they did crucifie Paul famous throughout all the world who had preached euen from Illyricum vnto Spaine for him they laid wait that they might kill him many others they had but all in vaine they would not heare What followed vpon this most fearefull iudgements within two and forty yeares after the ascension of Christ Tripart hist Ierusalem was destroyed by Titus the son of Vespasian and the whole land of Palestina at this day all groaneth vnder the Turkish thraldome The Primitiue Church for the contempt did also vndergoe most fearefull iudgements The Romans for their contempt were ouerthrowne by the Goths and Vandales and forced to forsake the ancient Septicolles and make their residence in Campus Martius where Rome standeth at this day The Citizens of Ephesus Colosse and Corinth for their contempt were by fire from heauen by the earth quake and pestilence destroyed to come nigher home England had her dayes of peace which being abused followed the scourge of Queene Mary whereby many thousands lost their liues yea euen of late God hath in diuers things visited vs by Famine Pestilence and euen for our contempt of mercies offered which yet if we doe refuse and reiect greater iudgements shall cease vpon vs. The Reasons hereof are these 1. In respect of the Iustice of God which must needs take place where Mercy is reiected 2. The Glory of God which is euen purchased by inflicting iudgements vpon contemners The Vse of this point is for exhortation vnto vs all that seeing we haue this day of mercy
to obey the exhortation of the Prophet in Scripture Turne vnto the Lord your God Thy bloud cannot pacifie the wrath of God whereas teares of Repentance can bodily plagues doe not moue God to pitie vs when as spirituall sorrowes doe To apply this in particular vnto our selues Haue not we had great iudgements lying vpon vs how many Souldiers haue we lost crying and dying in their owne bloud how many haue perished by famine haue not many houses beene swept cleane by the Pestilence not onely in London but euen in remote places and doe they not yet continue Doth not the Lord see them he doth doth he see them why then doth he not pittie our desolation doth he pittie it why then doth he not stay it for no question but the cryes of the afflicted doe pearce the heauen and yet they doe continue O England it is no wonder so long as thou continuest rebellious in so great a light thou maist looke for the encrease and continuance of Gods iudgements vpon thee for the Lord will neuer remoue his iudgements vntill we forsake our sinnes because we doe not turne vnto the Lord therefore our health is turned into sicknesse our life into death our peace into warre our mirth into mourning our plenty into want let vs turne before all be ouer-turned let vs fill our chambers with mourning lest the whole Land be filled with lamentation Secondly Vse 2 seeing God regardeth not our miseries vnlesse we doe repent then it followeth that our sufferings are not worthy of the life to come for our ioyes shall be greater there then our sorrowes can be here There shall be no sicknesse misery is ended and death destroied so that we ought to suffer patiently here to liue so we ought to labour to dye so and dye in despight of death to raigne so Concerning the second Without the preaching of Gods word iudgements cannot amend vs. At this time the Iewes were wonderfully afflicted fearefull iudgements were denounced against them yet this doth not the turne God by his Prophet doth exhort them to Repentance Though the Lord should shake the earth terribly thunder omnipotently darken the light searefully multiply punishments abundantly yet this alone cannot conuert the soule The Lord at another time complaineth that He had giuen them cleannesse of teeth in all their Cities Amos 4.6.7.9.10 11. that he had with-holden the raine from them that he had smitten them with blasting and mildew that the Palmerworme had deuoured their Vines and Oliues that he had sent amongst them the Pestilence that their young men were slaine with the sword c. yet they did not returne vnto the Lord. So that I say no outward crosse worketh repentance this our owne experience witnesseth Is not this Land greatly afflicted doe not Gods iudgements hang ouer our heads if we had eyes to behold them and hearts to consider them and yet who are conuerted who doe truely returne vnto the Lord The Reasons hereof are these two Reas 1 First because the Lord for the most part Deut. 32.41.42 doth send his Iudgements to reuenge that euen his arrowes may be drunke with bloud the speciall end of Gods iudgements is to take vengeance on a sinfull Land But it may be obiected Obiect Doe none repent in the time of aduersity being vnder the crosse yea there are a great many because the Lord ioyneth the Word and the rod together Answ his word by which he doth instruct them his rod by which he doth correct them Secondly Reas 2 because the Word is of greater force then any iudgements are in the conuersion of a sinner a worke I assure you both great and admirable The word of the Lord is like vnto fire Ier. 23.29 like vnto an hammer mightie in operation sharper then any two edged sword Heb. 4.12 Euery word in the holy Scriptures is as a thunder-bolt this pulleth vp sinne by the roots The Vses hereof are these two First to teach vs. that we should haue the word of God in great estimation Vse 1 We feare to be drowned by water persecuted by land and euery member of our bodies to become subiect vnto many sorrowes and yet those especially hurt when we see and feele them but the word of God worketh when when we neither see nor feele it The crosse afflicteth vs but the word instructeth vs afflictions punish and bring vs the heauy newes of condemnation but the word bringeth glad tydings of life euerlasting by iudgements we are blinded by the Gospell we are enlightned by Iudgements we are indangered by the Gospell we are defended Iudgements threaten the life Gods word doth threaten our soule with euerlasting death vnlesse we repent make much of the word in thy health for I assure thee Ephe. 4.18 sicknesse cannot so prepare thee for the Lord the word will then be sweet to heare when all others faile miracles would make vs wonder and worldly pleasures make vs proud but Gods word maketh vs to Repent and to liue the life of God in Christ Iesus our Lord. It may be obiected this seemeth a strange doctrine Obiect Doe not sorrowes and afflictions conuert vs vnto the Lord Why then are they sent why should we account of them as we doe seeing such as are afflicted reape so small comfort by them I answer that this conclusion is damnable Answ Shall not the Scholler care for the rod because it cannot teach him and should we set light by the Lords Iudgements because they cannot conuert vs No they must keepe vs in obedience although they cannot beget obedience within vs they informe vs though they cannot turne vs as Dauid was afraid of iudgement so must we let vs tremble as the earth doth let vs weepe and mourne we know not how soene the wrath of God may sēaze vpon vs with what calamity we may be troubled by what death we may be taken away Let vs I say feare the word and workes of God and then we shall not neede to feele them Secondly to teach vs that when we are visited by Iudgements Vse 2 euen to pray vnto the Lord that he would by them worke our conuersion seeing that of themselues they cannot beget Repentance within vs. Thus in generall I come now to speake of the Duetie in particular both internall in the affections in these words Turne yee euen to mee with all your heart and externall in the action with fasting and with weeping and with mourning Of these two in order Concerning the first The inwsrd forme of Repentance is described in these words Turne yee euen to mee with all your heart wherein these points are to be handled 1. The action Turne 2. The persons exhorted to turne yee euery one of them 3. To whom they must turne to mee the Lord. 4. How they must turne euen with all their heart speedily readily and willingly For the first 1. Point Turne The Duetie whereunto our Prophet exhorteth them is to turne or to come
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.
7.7 I knew not sinne but by the Law for I had not knowne last except the Law had said thou shalt not Iust Secondly Reason 2 hereby our consciences are pricked in respect of our sinnes as the Iowes were when they came vnto the Apostles said Men and brethren what shall we doe Thirdly Act. 3.37 because hereby impenitent sinners should haue no cloake Reason 3 whereby they might pretend ignorance or vpon presumption apply Gods mercies vnto themselues which doe not belong vnto them The vse of this Doctrine is both for reprehension Vse 1 and exhortation for reprehension vnto such as doe not preach the Law vnto such as cannot abide to heare the Law preached such do not imitate Iesus Christ aright who told his hearers That vnlesse they did repent they should all likewise perish Some againe cannot abide to heare the Law preached they are all for mercy the Gospell saluation and yet they liue contemners of mercie enemies of the Gospell dispisers of grace and saluation they defire to sinne securely to haue pillowes sowed vnder their arme pits they neglect their duty towards God by their A the sine prophannsse ingratitude idolatry blasphemy prophanation of the Sabbath and yet would heare of nothing but mercy they neglect their duty towards their neighbour by their disobedience and maliciousnesse vncleannesse thest falshood couetousnesse drunkennesse and yet would heare of nothing but mercy they would haue plaisters before they bee wounded physicke before they be sicke cordials before they haue corrasiues which is absurd For exhortation Vse 2 that Preachers lift vp their voyce like a trumpet and to tell the people of their finnes threatning Gods judgements against them for the same vnlesse they do repent Vnto people to endure patiently the threatnings of Gods word to be so much the more willing to heare them because they will awake you vp from your sinnes and call your conscience that ye may abandon them yea when ye come to the hearing of Gods word make this reckoning to bee rebuked perswading your selues the lesse ye are soothed the more profitable shall it be for you For the second the Gospell must be conioyned vnto the Law 2 Sam. 12.13 Iohn although he doth denounce iudgement yet if they would bring forth good fruit he doth also offer them mercy Isai 1.19 Luk. 13.5 thus did Nathan vnto Dauid Isaias vnto the Iewes and Christ vnto his Hearers The Reasons hereof are these first because the preaching of the Law doth properly belong to such as are impenitent and not conuerted vnto such as continue in their sinne vnto hypocrites and secure Christians according to that of the Apostle The Law is not giuen vnto a righteous man 1 Tim. 1.9 Isai 61.1 but vnto the lawlesse and disobedient whereas the Gospell doth belong vnto the penitent to such as are poore in spirit and contrite in heart Secondly because as wicked men are more terrified from sinne by Comminations from the Law so the godly by Gods mercies proclaimed in the Gospell Thirdly Gal. 3.2 because the Law onely teacheth vs what we should be the Gospell how we may be such Fourthly because the Law without the Gospell is ineffectuall By the workes of the Law shall no flesh be instified Rom. 3.20 2 Cor. 3.6 Ibid. 9. the letter killeth but the spirit giueth life The Law is the Ministration of condemnation the Gospell the ministration of righteousnesse couering our sinnes healing our diseases offering free remission of sinnes by Iesus Christ vnto all which as beleeue in him This serueth both for Exhortation and Reproofe Exhortation to vs to distinguish betwixt the Law and the Gospell betwixt the threatnings against impenitent sinners and the promises vnto the penitent that they preach the Law vnto such as haue most neede and the Gospell vnto such as haue most need of it as also because they cannot exactly distinguish of their hearers therefore let both be conioyned together that neither the penitent despaire by the preaching of the Law nor the impenitent presume by preaching of the Gospell vnto the people to prepare themselues either for threatnings or comforts according vnto their present estate threatnings if they are impenitent comfort if they are cast downe through the consideration of their sinnes as also to be carefull in the application of Gods word that they doe not apply the Gospell vnto themselues continuing in sinne neither the Law if they truely repent them of the same This should teach vs when either preaching nothing but iudgement or nothing but mercy by the former terrifying Gods children by the latter imboldning the wicked this reproueth the people which either looke still for mercy or still for iudgement and which either out of a conceit of the sincerity of their owne hearts apply mercies vnto themselues and iudgement belongeth vnto them or out of a needlesse or wrong suspicion of their owne hypocrisie apply Gods iudgements vnto themselues when as mercies are propounded vnto them and they are the children of God Thus of Method Touching the End why Saint Iohn doth thus threaten them It was that they might take notice of their present and miserable estate and whilest they had time might repent and so escape the danger Hence this obseruation doth arise That before God doth inflict any iudgement he giueth aduertisement and warning thereof that it may be preuented thus he did vnto the first World vnto the sinfull Cities vnto the Niniuites thus did our Sauiour vnto Ierusalem he gaue warning of that lamentable destruction yea before it came to passe diuers signes did appeare aduertisements for desolation as Iosephus doth relate and did not God giue vs sufficient warning and aduertisement of those iudgements which of late haue fallen vpon this Land thus doth Iohn at this time to the Phaâ—isees And Iohn doth this first that those his aduertisements and warnings might moue vs to repentance this effect they wrought both in wicked Ahab and likewise in the Niniuites the hunter doth not disquiet his prey but rather waits till it rest that he may thrust it through but God doth rouse vs vp least we be thrust through Secondly that the wicked may be the more inexcusable yea forced to approue of Gods iudgements when they fall vpon them This serueth for Instruction Exhortation and Reprehension Instruction to shew vs the truth of that excellent comfort that God doth not delight in the death of a sinner if he were desirous to destroy he needeth not to giue vs warning but because he is vnwilling we should perish he doth giue vs admonition of our danger that we may repent Exhortation seeing it hath pleased God to giue vs warning O let vs in time take warning let vs humble our selues vnder the mightie hand of God Ioel 2.14 let vs rent our hearts and not our garments and returne vnto the Lord wee shall finde him mercifull and gracious slow to anger and of great kindenesse Reprehension Iet 29.29
the quantity and measure they differ thou maist perswade thy selfe that thy fruit is good in trying and tasting it if thou finde it sweet pleasant delectable whereby thou art desirous to doe more and thou wouldest not for any thing but that thou hadst done it and dost resolue daily to make a further progresse and to bring forth more and better fruit thou maist reioyce and be glad thou art a good tree bringing forth good fruit to the glory of God and comfort of others Thus then ye see that men and women are to be discerned to be good trees by their obedience vnto the Commandements of God Which may serue for exhortation vnto vs all euen conscionably to walke in the wayes of God caresully to performe the Law of God dutifully to become vnto the Commandements of God both in generall and particular and then we may be assured that howsoeuer we may in some measure faile and in great weakenesse and imperfection performe those duties we are good trees and bring forth good fruit In vaine doe such boast that they are good trees when as their fruit is bad a good tree cannot bring forth bad fruit as a corrupt tree cannot bring forth good fruit if thou continuest in the course of vngodlinesse if thou be now as much set vpon these ends as thou wast formerly rather more if thou abidest in any one particular sinne without repentance if thou doest speake against the Commandements of God and will not conforme thy will vnto his in the obedience of the same assure thy selfe thou art a bad tree and hast bad fruit Concerning the third God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life in Christ Iesus through obedience vnto his Commandements he will not proceede against the poore and spare the rich against inferiors and spare superiors no no euery tree which bringeth not forth good fruit shall be hewne downe no man of degree estate or condition whether high or low superiour or inferiour shall be exempted from the same Luk. 13.4 Vnlesse ye repent saith our Sauiour ye shall all likewise perish If God did punish Moses for his Infidelity Dauid for his Adultery which brought forth at that time bad fruit what shall become of those that bring forth no good fruit at all the want thereof transformed Nebuchadnezzar into a beast caused Hered to be eate vp with vermine Iudas an Apostle to be hanged and euerlastingly to be tormented in hell The Reasons hereof are two First in respect of the nature of God impartiall no accepter of persons Secondly Act. 10.34 the iustice of God in iudging impenitent sinners disposers of grace and saluation offred vnto them through Iesus Christ The Vses of this Doctrine are threefold For Instruction to teach vs that the Lord is the searcher of hearts Heb. 4.13 Gregan 29. Iob. cap. 9. that all things are perfectly knowne vnto him neither is there any creature which is not manifest in his sight but all things are naked and open vnto his eyes with whom we haue to doe our externall workes are seene of men much more our inward thoughts of the Lord. Whence it appeareth that it is vaine for vs to dissemble and be bypocrites in matters of Religion before God or not to be vpright in our dealings towards men seeing that the Lord both seeth all and vnlesse we repent iudges all For consolation vnto Gods children which bring forth good fruit when as others shall be hewne downe and cast into the fire thou shalt scape here wicked men mocke and reuile you account you sottish and foolish in spending your time in the seruice of God but resolue thou shalt not perish as they shall If euerie tree which bringeth not forth good fruit shall be hewne downe then euery tree which bringeth forth good fruit shall stand not be cut downe and cast into the fire For Exhortation seeing all which lead not an holy and sanctified life shall be brought vnto iudgement seeing euery tree which bringeth not forth good fruit shall be hewne downe and cast into the fire then let vs endeauour to lead an holy and sanctified life that so we may escape the wrath to come Let vs redresse now whatsoeuer may condemne vs then no Proctor shall haue place to plead for vs no bribe shall buy vs out In se discat se inspictat se discat fiat se quarat se inueuiar quod destlicee nacet quod placet â—â—tet planter August de verb. dom ser 12. Let vs I say get the knowledge of our selues looke into our selues search our selues seeke our selues finde our selues kill whatsoeuer doth displease vs desire and plant whatsoeuer doth please vs we stand vpon life and death let vs therefore in time pray and begge for pardon that we escape that fearefull day to come for he that confesseth and forsaketh his sinnes shall finde mercy let vs by a conscionable carriage of our selues stop the mouthes of our Consciences that they may stand for vs and not against vs before the Tribunall of God Thus of the second Part the Extension and Generality of this Iudgement Prou. 28.13 euery tree which bringeth not forth good fruit The third followes the Execution of Iudgement following vpon the contempt of the former Proclamation of Iudgement be hewne downe and cast into the fire Touching this Execution of Iudgement The 3. Part. two things are to be considered First the manner how the Lord will proceede in Iudgement against such as bring not forth good fruit Secondly the time when this Execution shall be accomplished Concerning the first the manner how the Lord will proceede in Iudgement against fruitlesse Christians is twofold First he will hew them downe Secondly he will cast them into the fire For the first he will hew or cut them downe Men may be said to be cut downe in generall from the originall righteousnes of Christ by the transgression of Adam from their profession of the truth by apostacie wounding the conscience vnto death In particular from their outward pompe glory and worldly prosperity by affliction and trouble from their pleasures in this life by death hew downe the tree Dan. 4.14 and breake the branches shake off his leanes and scatter his fruit that the beast may flye from vnder it there 's an hewing from worldly profperity The wicked his root shall be dried vp beneath and aboue shall his branches be cut downe Iob 18.16 there 's a cutting as I take it by death Thus both the wicked and the godly may be hewne downe although in a different manner for both afflictions and death vnto Gods children are profitable euen to the wicked terrible euen types of their last cutting downe at the day of Iudgement By hewing or cutting downe three things may be vnderstood First that diuision aad separation which the ministerie of Gods word would worke amongst them Secondly the hardnesse of