euery one of vs to be frequent in hearing the word of the Lord that we may bee made fit for the seruice of our God Which of vs will be contented to haue our houses built of rugged and vnhewen stones and do we thinke that we can bee fit for Gods building vnlesse our superfluities by Gods word be pared weared away Thus of the instrument 3. Point Concerning the third point the vse of the instrument laid or put to the roote of the trees noting vnto vs two things First the propinquitie of Gods judgements Secondly the delay which he vseth in executing his judgements For the vnderstanding of both these points two things are to be obscrued First if the Axe be put to the roote of the trees why are they not cut downe Secondly if they bee not cut downe why then is axe laide vnto them or if Gods judgements be threatned why are they not executed and if they are not to be executed why then are they threatned For answer vnto both First The axe is laid to the roote of the trees Gods judgements threatned and yet not executed because the trees are reasonable trees men endued with reason the rootes of these trees the hearts of men which in time may change turne and bring forth good fruit namely when God by his Spirit shall renew their wils and bestow vpon them willing minds to performe the actions of holinesse In the performance of good our wils are not actiue but meerely passiue we haue no free will vnto that which is good wee are not onely prisoners Ephes 2.1 bound with the cords of sinne but starke dead without any ability in our flesh to performe any good worke but by the operation of Gods Spirit we are not onely destitute of that originall righteousnesse wherein wee were created but also our hearts are altogether enclined vnto euill The inuentions of our hearts are euill continually wherefore I conclude against the Papists that seeing by nature wee want originall righteousnesse and also are prone vnto all euill therefore we want free will vnto that which is good This the Apostle Paul confirmeth The naturall man perceiueth not the things that are of the Spirit of God 1 Cor. 2.14 for they are foolishnesse vnto him neither can he know them because they are spiritually discerned Our righteousnesse is in Christ Iesus onely both in respect of his actiue and passiue obedience Through whom God doth account vs righteous 2 Cor. 5.4 imputing his sonnes righteousnesse vnto vs whom he hath made to be sinne for vs which knew not sinne that we should be made the righteousnesse of God in him Secondly although the trees are not presently cut downe yet is the Axe laid vnto them though Gods judgements are not presently executed yet are they denounced and threatned euen that hereby we may feare our cutting downe and in time bring forth good fruit that so we may not be cut downe at all for as Chrysostome saith although wicked men do not amend by feare Quam vis â—â—tus nec timore corrigitur tamen bonus nssi timuerit perivit Chrysost yet vnlesse the godly feare they shall perish Thus for the information of the vnderstanding The obseruations which then arise from the applycation of the instrument laid or put to the roote of the trees are these First that when Gods word is vrged and applyed to mens consciences and by preachers laid and pressed to the hearts of the hearers they then behold the propinquitie of Gods iudgements whereby they belong vnto God they are moued to repent which made Dauid to say I haue sinned and againe Psal 143.2 enter not into iudgement with thy seruants Gen. 41.32 Ioseph told Pharaoh that his dreame was doubled vnto him twise because the thing was established by God God would shortly bring it to passe or hasten to performe it so I tell thee thou hast need to feare when thy conscience is informed by the word of those judgements prepared for the wicked Let my counsell bee acceptable vnto you Breake off your sins by righteousnesse and your iniquities by shewing mercy vnto the poore In time forsake your wickednesse Dan. 4.27 seeing the Iudge is ready to knocke at the doore and now the Axe is laid to the roote fo the tree Secondly that howsoeuer our sins deserue that God should execute his judgements against vs so soone as they are threatned yet out of his abounding loue and mercy hee doth prolong his judgements and not presently execute the same Ezek. 18.32 As I liue saith the Lord I desire not the death of a sinner but that he should conuert and liue The Lord doth stretch out his armes all the day long to a froward and rebellious generation Matt. 11.28 For this cause our Sauiour doth most willingly inuite vs Come vnto me all yee that are weary and laedued with your sinnes and I will case you Gods mercies are aboue all his workes Psal 145.9 more willing by prolonging his judgements to conuert vs then by executing them to destroy vs. The truth of this doctrine appeareth in that Parable of the Figge tree which although it was vnfruitfull for the space of three yeares yet the dresser of the Vineyard did say Lord let it alone this yeare also till I digge round about it Luke 13.6 7. and dung it The Reasons hereof are these First that such as are appointed vnto life may haue conuenient time to vse those meanes by which they may bee furthered thereunto Secondly to conuince such as are disobedient contemners of the time of their visitation who shall be forced to approue the just judgements of God vpon them for their contempt as Achan who being taken confessed he had sinned of which Daniel speaketh We and our fathers haue sinned in transgressing the Law therefore iustly is thy wrath kindled against vs Iosh 7. for shame and confusion belongeth vnto vs other Reasons I haue touched before The vses hereof are both for exhortation and reprehension For exhortation first to be truely thankfull vnto God for this his aboundant mercy towards vs saying with Dauid in generall What shall I render vnto the Lord for all his mercies in particular For sparing vs so long and giuing vs so large a time of repentance We must take the cup of saluation in our hand and sing his euerlasting praise who sits vpon his throne and in greatest miserie sheweth mercie We receiue great blessings from God eyes to see hands to worke feete to walke a time to repent and yet alas all other creatures the Sunne the Moone the Starres are thankfull we vnthankfull Secondly to make right vse of our time redeeming the time which wee haue spent amisse if God doth bestowe vpon vs a time let vs not runne the more vnto sinne but the more be with drawne from the same Reprehension vnto such as turne the mercies of God into wantonnesse as abuse his gracious time wherein
their heads which could not otherwise be remoued but onely by their repentance The Reason may be framed thus If those iudgements which are denounced against you cannot otherwise be remoued but by true and vnfained Repentance then it is needfull that you should repent but those iudgements which are denounced against you cannot otherwise be remoued therefore it is needfull that you should repent Hence this obseruation may be gathered that When either Gods hand is heauie vpon vs Doct. or his iudgements are denounced against vs we ought vnfainedly to repent vs of our sinnes Gods hand was heauie vpon the Iewes at this time as may be gathered out of the former chapter greater iudgements were denounced against them in the beginning of this and therefore now they are exhorted vnto Repentance Thus did Iehosaphat 2 Chro. 20. hearing that the Aramites were come against him He set himselfe to seeke the Lord and proclaimed a fast throughout all the Land Thus did the Israelites when two seuerall times they were discomfited by the Beniamites They went vp vnto the house of God and wept Iudg. 20.26 and sat there before the Lord and fasted that day vntill the euening Thus did the Niniuites after the denunciation of Gods iudgements by Ionah Ionah 3.5 Hence it is that the Prophets after they had denounced Gods iudgements did alwayes from thence exhort them vnto Repentance Thus Isaiah Why should yee be stricken any more Isa 1.5.16 c. wash you and make you cleane Thus Ieremiah Ier. 4.6.8 I will bring euill from the North and a great destruction for this gird you with sackcloath lament and houle Thus Daniel hauing expounded Nebuchadnezzars dreame and warned him of his approaching fall exhorteth him to breake off his sinnes by righteousnesse Dan. 4.27 and his iniquities by shewing mercie to the poore Thus Hosea for this shall the Land mourne come and let vs returne vnto the Lord. Thus Amos Hos 4.3 6.1 Amos 4.2 5.4 The Lord God hath sworne by his holinesse that loe the dayes shall come vpon you that he will take you away with hookes and your prosperitie with fish-hookes c. seeke ye me and ye shall liue Thus Zephaniah Zeph. 1.2 2.1 I will vtterly consume all things from of the Land c. gather your selues together before the decree come forth Thus our Sauiour Christ Luk. 13.5 Vnlesse ye repent ye shall all likewise perish Thus our Prophet he doth both aduertise the Iewes of their imminent danger and also how they might be deliuered The Reasons of this Doctrine are these two First The Reas 2. Because Gods hand is heauie vpon vs and his Iudgements are denounced against vs for this end that we may repent and returne vnto him according to that of the Prophet Isa 26.16 Lord in trouble haue they visited thee they powred out a praier when thy chastning was vpon them For this cause the Lord complaineth that although he had afflicted his people yet they did not returne vnto him Secondly because vpon Repentance God doth withdraw his Iudgements either inflicted or denounced inflicted from the Israelites He regarded their affliction when he heard their crie threatned from the Niniuites And God saw their workes Psa 106.44 Ionah 3.10 that they turned from their euill way and God repented of the euill that he had said he would doe vnto them and he did it not The Vses of this point are twofold 1. For Reprehension vnto all of vs in this Land vpon which Gods hand lyeth heauie against which so many Iudgements are denounced and yet alas we continue in our euill courses and doe not repent vs of our sinnes yet which is worse we daily grow worse and worse adding sinne vnto finue and multiplying our abominations in Gods sight What could haue beene done more vnto vs then the Lord hath done yea at this same time all those causes whereby God hath prouoked others to humiliation concurre together to moue vs to Repentance Publike open powerfull and malicious enemies hunt after our destruction that they may deface Gods glory root out Religion possesse our Inheritance and make our streets runne ouer with blood God bloweth vpon those actions which we vndertake either by Sea or Land as daily experience teacheth Gods Iudgements both in generall and particular are denounced against vs as they were against the Niniuites we haue beene visited with the Plague the famin strange diseases c. The sword of our enemies hangeth ouer our heads few are sorry for the afflictions of Ioseph the loue of most both towards God and their distressed brethren is waxed cold we fall away from our former loue and zeale which we haue had to Gods glory and our owne saluation and yet who taketh those things to heart who doth repent him of his sinnes For Exhortation both vnto Preachers and People Preachers to be carefull both in fore-seeing and fore-warning Gods Iudgements Vse 2 and like wise exhorting vnto Repentance God hath appointed vs Watchmen Seers Ambassadours Physicians we must accordingly declare Gods will vnto you and both shew you your disease your danger and the meanes whereby you may be deliuered Remember my brethren what Commission the Lord gaue vnto Ieremiah Speake vnto them all that I command thee Ier. 1.17 be not dismaid at their faces least I confound thee before them And vnto Ezechiel When I say vnto the wicked thou shalt surely die Ezek. 3 18.19 and thou giuest him not warning nor speakest to warne the wicked from his wicked waie to saue his life the same wicked man shall die in his iniquitie but his bloud will I require at thine hand Let vs remember I say that God hath made vs Watchmen and that therefore we ought to giue warning O let vs crie aloud and spare not Isa 58.1 let vs lift vp our voice like a trumpet and shew our people their transgression and what iudgements are prepared for them that so they may repent at least we may saue our owne soules People euen truely to repent them of their sinnes in respect of Gods Iudgements both lying vpon vs and greater hanging ouer our heads Hath God beene pleased to spare you so long and not quite destroyed you repent in time become obedient vnto the word of God calling vpon you Repent I say that God may be glorified in his mercy our enemies may be subdued our present calamities remoued and further iudgements preuented to conclude this point seeing God hath dealt with vs in this Land as he did with the Iewes seeing he exhorteth vs vnto Repentance by a Proclamation of Iudgements as he did them and we haue as much neede to repent as they had I conclude with that exhortation of Zephaniah Gather your selues together Zeph. 2.1 yea gather together a Nation not desired before the decree bring forth before the day passe as the chaffe before the fierce anger of the Lord come vpon you
God doth spare them and do daily increase in finne and runne on in wickednesse The first world was spared for a 120. yeares so Pharaoh the Isratlits the primatiue Church vnder Constantiue Germanie France England but did not make the right vse did not turne vnto the Lord therefore judgements came vpon them and I pray you hath not God spared vs this long time he might haue taken vs away by the sword by the famine by the pestilence as many amongst vs haue beene but it hath pleased him yet to spare vs judgements are threatned against vs and yet where is our amendment what vse do we make of this time sinne doth now more abound amongst vs from the highest to the lowest then formerly it hath done and is not this an euident token that the sweetnesse of mercy shall be turned into the bitternesse of judgement and then wee shall repent that in time wee did not vse time aright iudgements shal finde vs out howsoeuer wee may thinke to escape them Pharaoh bad Moses goe out of his fight but iudgements shall not depart from vs when we would It is Sathan that doth incite vs to neglect the opportunity of time because he gaineth by our forgetfulnesse therefore with Dauid wee might pray Teach vs O Lord that we may number our daies Psal 90.12 that we may applie our hearts vnto wisedome The wicked whilst mercy is offered neglect this numbering are more busie to multiply sin in short time become perfect swearers expert drunkards cunning deceiuers and so make not right vse of their time In life to liue well is joyfull to dye well is comfortable but after an euill life to dye in impenitencie this is most fearefull To conclude this point whilst it is to day let vs heare and obey whilst Gods iudgements do not lie vpon vs but hang ouer our heads let vs in the feare of God by repentance preuent them that they may be remoued Thus of the application and vse of the instrument Concerning the fourth point 4. Point the subjects whereunto the Axe is laid vnto the roote of the trees that is the word applyed vnto the hearts and consciences of men men are not all of one sort some are vngodly some are godly yet both may fitly be compared vnto the roote of the trees and the word of God is to be applyed vnto both In a tree two pointes are to be noted First that which is aboue the ground which remaineth after the branches are cut off commonly called a stocke Truncus Secondly that which is vnder the earth hid and couered by the earth firmely fastned to the earth both which Iob conjoyneth together Though the roote of it waxe old in the earth and the stocke thereof be dried in the ground yet by the sent of water it will bud The godly and the wicked may bee compared vnto both these parts of the tree though in a different respect First I say the godly may be compared vnto that part of the tree which is super terram aboue the ground for as it may bud and tender twigs may spring from it although the branches be cut off euen so although Gods children for a time may be terrified and as it were cut downe by Gods judgements yet at the length they spring againe or although Gods children for a time may seeme to haue the graces of Gods Spirit decaying or dead yet at the length they appeare as young branches out of the stocke though they seeme cut downe it is but onely for a time God can againe make them to fructifie he purgeth them that they may bring forth more fruite Iohn 15.2 Secondly the godly may be compared vnto that part of the tree which is sub terra Iam. 1.17 vnder the earth for as the roots are firmely setled and fastned to the earth whereby the tree is more firme and stedfast euen so are Gods children by faith firmely setled and fast grounded to the Lord Iesus Christ with whom is no variablenesse Prou. 12.3 nor shadow of changing Thus Salomon proueth a man cannot be established by wickednesse but the root of the righteous shall not be moued Rom. 8.39 and Paul also perswadeth himselfe 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 seperate vs from the loue of God which is in Christ Iesus our Lord. Matt. 7.24 Gods children fastned vnto Christ are like the house built vpon the rocke able to endure the stormes and windes of temptation the foundation of our faith remaineth sure strong is Mount Sion which cannot be moued and afflictions are vnto Gods children as that still and soft voyce which passed by Elias whilst he was vpon the Mount God doth by his grace and presence support them in the midst of their troubles that neither sinne nor Sathan nor afflictions shall be able to hinder their Progresse in the wayes of saluation The truth hereof appeareth by these two Reasons Hos 14.6 2. In respect of the certainty of our Adoption through Christ by vertue whereof our roots are fastned as the trees of Lebanon from whence there comforts doe arise to remoue our feare and doubting 1. Through him we shall receiue euerlasting life 2. We shall neuer perish 3. None is able to take vs out of his hand Secondly in respect of our obedience to this coniunction with Christ of which wisdome saith Iohn 10.28 Let thine heart hold fast my words and thou shalt liue Prou. 4.4 our loue is so great vnto Iesus Christ that death cannot dissolue the same we must say with Iob Though thou killest me yet will I trust in thee the Mediation of this Vnion is more sweet then the hony the hony comb for whose cause we must contemn all the pleasures of this world account them bitternes The Vse of this point is for our Instruction First constantly to perseuere in the Doctrine of saluation fast setled and firmely grounded vpon Iesus Christ Such as endure vnto the end shall be saned Tit. 1.9 Ephe. 4.14 Luâ—â— 17. If we doe this we shall obtaine the crowne of glory which the Lord hath promised to such as loue him Let vs be no longer children carried about with euery winde of Doctrine by the deceit of men and with craftinesse whereby they lye in wait to deceiue vs. Secondly to be thankfull for this our incorporation into Christ not suffering this so excellent a benefit to slip out of our minde imitating herein not those nine vnthankfull Lepers but the tenth returned backe againe to expresse his thankfulnesse And as we are to be thankfull so we must be carefull lest we dissolue and breake this our coniunction by falling away from that faith wherein we haue beene baptized to the beggerly rudiments of this world for then the diuell departeth from vs will returne vnto vs and our latter end
otherwise the Lord may iustly in the day of his wrath make vs subiect vnto the crueltie and slauery of our enemies Thus of the 1. Reason The second Reason whereby our Prophet exhorteth the Iewes vnto Repentance The time Now also is taken from the time wherein he did exhort them laid downe in these words Now also wherein diuers things may be noted 1. That as at this time so also at other times the Lord hath exhorted them vnto Repentance as might be confirmed by the Prophesies of Ionah Amos Hosea Isaias Micah Nahum and Ieremiah all which did precede this our Prophet Ioel. Secondly that as yet there remained hope for them of obtaining pardon and preuenting those Iudgements threatned if they would truely returne vnto the Lord. Thirdly that God did not promise againe to call vpon them or any longer to spare them if they did not delay and put off their Repentance as formerly The Reason may be framed thus If God haue spared you so long and not vtterly destroyed you notwithstanding of your deserts and doth now also inuite you to Repentance not like to spare you any longer if you doe not now amend then you ought to returne vnto him but so it is that God hath yet spared now doth now also inuite you to Repentance and is not like any longer to beare with you therefore you ought now to Repent now to turne vnto the Lord. Hence this obseruation doth arise Doct. that The bounteousnesse patience and long suffering of God ought to moue vs vnto a present and speedy Repentance God hath beene bountifull vnto the Iewes in exhorting them so often in sending so many Prophets vnto them hee had long born with their frowardnesse and backwardnesse he had wearied himselfe by waiting vpon them yet againe he offereth vnto them mercy by the same to prouoke them vnto a speedy and present Repentance Rom. 2.4 This the Apostle Paul confirmeth Despisest thou the riches of his goodnesse and forbearance and long suffering not knowing that the goodnesse of God leadeth thee vnto Repentance 2 Cor. 6.2 And againe Behold now is the acceptable time Heb. 3.13.15 behold now is the day of saluation And againe Exhort one another daily while it is called to daie lest anie of you be hardned through the deceitfulnesse of sinne to day if ye will heare his voice harden not your hearts The Reasons hereof are these First because for this end the Lord doth forbeare vs spare vs call vpon vs euen that we may repent Ezek. 18.23 God is not bound thus to deale with vs but out of his exceeding great loue he doth spare vs not desiring the death of a sinner Secondly because if we doe not Repent and returne vnto the Lord then we shall be left inexcusable we shall be forced to confesse Gods iust iudgement in our confusion following vpon the contempt of his mercy offered vnto vs yea after our hardnesse and impenitent hearts Rom. 2.5 we treasure vp vnto our selues wrath against the daie of wrath and reuelation of the righteous iudgement of God The Vses hereof are threefold For Reprehension vnto all such as abuse the goodnesse Vse 1 patience and long-suffering of God delaying and putting off their repentance from time to time And doe not we thus how often hath the Lord called vpon vs how many hath he sent vnto vs how many Sermons of Repentance haue we heard and yet alas we doe not repent we still presume of mercy that God wil stil spare vs will stil be gracious vnto vs let vs not deceiue our selues for certainly God wil not be mocked of vs still For Exhortation vnto euery one of vs. 1. To be thankfull vnto God Vse 2 for his vnspeakable mercy towards vs in sparing vs so long in waiting vpon vs so long in giuing vs so large a time of Repentance he might haue confounded and destroyed vs long ere this time yet he doth now offer mercy he doth now also inuite you to Repentance 2. To embrace those gracious offers of mercy and saluation now presently offered vnto vs not putting off from time to time saying with Salomons sluggard Yet a little while Prov. 6.10 yet a little folding of the hands Why wouldest thou buy Repentance at such a deare rate the longer thou delayest the more hardly canst thou repent the more painfull shall thy Repentance be vnto thee For Consolation vnto such as are cast downe through the sense and consideration of their sinnes Vse 3 and of their continuance in the same There is a comfort for thee Now also the Lord doth inuite thee vnto Repentance doe thou Repent and thou shalt be saued Gods Iudgements shall be withdrawne from thee thou shalt not be destroyed thy Repentances cannot be too late if it be true Neither doe I speake this to encourage any to goe on in sinne and so by presuming vpon Gods mercies to continue in sinne for such are in a dangerous and lamentable estate but onely for the comfort of such as are in danger of desperation through their long continuance in sinne to them I propound the example of Manasses Marie Magdalen Zacheus Paul the Thiefe at the right hand that they should not despaire To the others I might instance thousands of examples of such as by delaying did perish that they should not presume Thus of the 2. Reason The third Reason whereby he exhorteth them vnto Repentance The Author Thus saith the Lord. is taken from the Person of him that speaketh or from the Author by whom and in whose name our Prophet was directed thus to speake vnto them layed downe in these words Thus saith the Lord. The Reason may be framed thus That which the Lord himselfe doth command you enioyne vnto you and require of you that you ought to doe but so it is the Lord doth by me exhort you all vnto Repentance to returne vnto him therefore you ought to Repent and returne vnto him Hence these three things may be obserued 1. That God by the preaching of his word doth reueale his will vnto vs. 2. That before the Lord inflict his Iudgements he doth giue warning and aduertisement thereof 3. That vnlesse it please God to worke Repentance in our hearts by his Word and Spirit we can neuer truely Repent For the first Doct. God doth by the Preaching of his Word reueale his will vnto vs both for our performance of that which is good Ier. 15.19 1 Cor. 3.9 2 Cor. 5.20 and abstinence from that which is euill Hence they are called Gods mouth Labourers with God The Embassadours of God By them he did for the most reueale his will in former ages by them he doth reueale his will in these our dayes as he sent his Prophets vnto the Iewes with Thus saith the Lord in their mouth so he doth now send Preachers to reueale his will vnto you The Vses hereof are threefold For Instruction Vse 1 if God by the Preaching of his Word doth
7.7 I knew not sinne but by the Law for I had not knowne last except the Law had said thou shalt not Iust Secondly Reason 2 hereby our consciences are pricked in respect of our sinnes as the Iowes were when they came vnto the Apostles said Men and brethren what shall we doe Thirdly Act. 3.37 because hereby impenitent sinners should haue no cloake Reason 3 whereby they might pretend ignorance or vpon presumption apply Gods mercies vnto themselues which doe not belong vnto them The vse of this Doctrine is both for reprehension Vse 1 and exhortation for reprehension vnto such as doe not preach the Law vnto such as cannot abide to heare the Law preached such do not imitate Iesus Christ aright who told his hearers That vnlesse they did repent they should all likewise perish Some againe cannot abide to heare the Law preached they are all for mercy the Gospell saluation and yet they liue contemners of mercie enemies of the Gospell dispisers of grace and saluation they defire to sinne securely to haue pillowes sowed vnder their arme pits they neglect their duty towards God by their A the sine prophannsse ingratitude idolatry blasphemy prophanation of the Sabbath and yet would heare of nothing but mercy they neglect their duty towards their neighbour by their disobedience and maliciousnesse vncleannesse thest falshood couetousnesse drunkennesse and yet would heare of nothing but mercy they would haue plaisters before they bee wounded physicke before they be sicke cordials before they haue corrasiues which is absurd For exhortation Vse 2 that Preachers lift vp their voyce like a trumpet and to tell the people of their finnes threatning Gods judgements against them for the same vnlesse they do repent Vnto people to endure patiently the threatnings of Gods word to be so much the more willing to heare them because they will awake you vp from your sinnes and call your conscience that ye may abandon them yea when ye come to the hearing of Gods word make this reckoning to bee rebuked perswading your selues the lesse ye are soothed the more profitable shall it be for you For the second the Gospell must be conioyned vnto the Law 2 Sam. 12.13 Iohn although he doth denounce iudgement yet if they would bring forth good fruit he doth also offer them mercy Isai 1.19 Luk. 13.5 thus did Nathan vnto Dauid Isaias vnto the Iewes and Christ vnto his Hearers The Reasons hereof are these first because the preaching of the Law doth properly belong to such as are impenitent and not conuerted vnto such as continue in their sinne vnto hypocrites and secure Christians according to that of the Apostle The Law is not giuen vnto a righteous man 1 Tim. 1.9 Isai 61.1 but vnto the lawlesse and disobedient whereas the Gospell doth belong vnto the penitent to such as are poore in spirit and contrite in heart Secondly because as wicked men are more terrified from sinne by Comminations from the Law so the godly by Gods mercies proclaimed in the Gospell Thirdly Gal. 3.2 because the Law onely teacheth vs what we should be the Gospell how we may be such Fourthly because the Law without the Gospell is ineffectuall By the workes of the Law shall no flesh be instified Rom. 3.20 2 Cor. 3.6 Ibid. 9. the letter killeth but the spirit giueth life The Law is the Ministration of condemnation the Gospell the ministration of righteousnesse couering our sinnes healing our diseases offering free remission of sinnes by Iesus Christ vnto all which as beleeue in him This serueth both for Exhortation and Reproofe Exhortation to vs to distinguish betwixt the Law and the Gospell betwixt the threatnings against impenitent sinners and the promises vnto the penitent that they preach the Law vnto such as haue most neede and the Gospell vnto such as haue most need of it as also because they cannot exactly distinguish of their hearers therefore let both be conioyned together that neither the penitent despaire by the preaching of the Law nor the impenitent presume by preaching of the Gospell vnto the people to prepare themselues either for threatnings or comforts according vnto their present estate threatnings if they are impenitent comfort if they are cast downe through the consideration of their sinnes as also to be carefull in the application of Gods word that they doe not apply the Gospell vnto themselues continuing in sinne neither the Law if they truely repent them of the same This should teach vs when either preaching nothing but iudgement or nothing but mercy by the former terrifying Gods children by the latter imboldning the wicked this reproueth the people which either looke still for mercy or still for iudgement and which either out of a conceit of the sincerity of their owne hearts apply mercies vnto themselues and iudgement belongeth vnto them or out of a needlesse or wrong suspicion of their owne hypocrisie apply Gods iudgements vnto themselues when as mercies are propounded vnto them and they are the children of God Thus of Method Touching the End why Saint Iohn doth thus threaten them It was that they might take notice of their present and miserable estate and whilest they had time might repent and so escape the danger Hence this obseruation doth arise That before God doth inflict any iudgement he giueth aduertisement and warning thereof that it may be preuented thus he did vnto the first World vnto the sinfull Cities vnto the Niniuites thus did our Sauiour vnto Ierusalem he gaue warning of that lamentable destruction yea before it came to passe diuers signes did appeare aduertisements for desolation as Iosephus doth relate and did not God giue vs sufficient warning and aduertisement of those iudgements which of late haue fallen vpon this Land thus doth Iohn at this time to the Phaâ—isees And Iohn doth this first that those his aduertisements and warnings might moue vs to repentance this effect they wrought both in wicked Ahab and likewise in the Niniuites the hunter doth not disquiet his prey but rather waits till it rest that he may thrust it through but God doth rouse vs vp least we be thrust through Secondly that the wicked may be the more inexcusable yea forced to approue of Gods iudgements when they fall vpon them This serueth for Instruction Exhortation and Reprehension Instruction to shew vs the truth of that excellent comfort that God doth not delight in the death of a sinner if he were desirous to destroy he needeth not to giue vs warning but because he is vnwilling we should perish he doth giue vs admonition of our danger that we may repent Exhortation seeing it hath pleased God to giue vs warning O let vs in time take warning let vs humble our selues vnder the mightie hand of God Ioel 2.14 let vs rent our hearts and not our garments and returne vnto the Lord wee shall finde him mercifull and gracious slow to anger and of great kindenesse Reprehension Iet 29.29
we haue not taken to heart Gods aduertisements and warnings the Lord may complaine of vs as he did of his owne people that we would not heare great iudgements haue seased vpon vs already greater may as they are daily threatned because we doe not heare Both the Israelites and the Iewes were led into captiuitie the one vnto Syria the other vnto Babylon because they would not heare they despised those warnings which were offered did not the Spaniard in 88. seeke the destruction of this Land as he doth now did not the Papists Anno 1605. in that horrible Gun-powder treason plot the death both of Church and Common-wealth Doe not innumerable Locusts of the bottomelesse pit of hell sent by the diuell and that Romish Antichrist swarme in this Land Hath not there beene such a Pestilence of late that the like was neuer amongst vs How many haue died by famine at home by the Seas and Sword of the enemy abroad yet for all those aduertisements we neglect Piette prophane Gods Sabbath blaspheme his name omit the duties both of the first and second Table where is our amendment and conuersion vnto the Lord wee rather increase then decrease in wickednesse and is not this one euident token that the Lord will yet poure an heauier iudgement vpon vs a rebellious Nation contemning the day of our visitation therefore as Hosea said to Iudah Hosea 4.1.2.3.4 loe I say to Britaine Heare the word of the Lord yee children of Britaine for the Lord hath a controuersie with the Inhabitants of the Land because that there is no mercy nor truth nor knowledge of God in the Land by swearing and lying and killing and slaying and wheredome they breake one and bloud toucheth bloud therefore shall the Land mourus and euery one that dwelleth therein shall be cut off c. We feare the sword it may seaze vpon vs let vs then repent in time of all our sinnea In taking to heart the iudgements threatned let vs make vse of our time of peace in being zealous of Gods glory and our owne saluation let vs turne to our first loue from whence we are fallen ere the Lord make a full end of vs let vs imitate such as feared the word of the Lord among the seruants of Pharaoh Exod. 9.20 who being warned by Moses made their seruants and their cattell to flye into the houses let vs I say take warning in time least iudgements seaze as vpon the Sodomites in the like kinde take vs at vnawares whilst we expect no such thing These of the end Thus in Generall both touching the Occasion Substance Method and end of this Commination I come now to speake of the words in particular Now also is the axe laid to the root of the trees therefore euery tree which bringeth not forth good fruit is hewue downe and cast into the fire THese words containe a denunciation of iudgement consist of these three parts which all concerne the same 1. A publike Proclamation of Iudgement Now also is the axe laid to the root of the trees 2. The extension or generality of this Iudgement euery tree that bringeth not 3. The Execution accompanying the contempt of the former Proclamation is hewne downe and cast into the fire Of these in order Touching the Proclamation The first part Now also is the axe laid to the root of the trees these foure things are to be considered 1. The Time Now also 2. The Instrument the axe 3. The vse of this Instrument is laid 4. The Subiect vnto the root of the trees Concerning the first the Time Now also the present tense is put for the future as is vsuall in the Scriptures noting vnto vs not onely the certainty of Gods iudgements but also that when mercies are despised iudgements shall come For the second all the threatning punishments and iudgements which the Lord hath pronounced in his word either in generall or particular shall as certainly come to passe as if already they were past although vncertaine vnto vs either in respect of the time when or the manner how they shall be executed hence is is that God is called by Daniel Palmâ—ni that is a secret numberer Dan. as knowing the time when to performe his promise either of mercy or of iudgement hence the Psalmist saith Psal 75.3 when I shall take a conuenient time I will iudge righteously that is when I see my time saith God to helpe your miseries I will come and set all things in order Thus did the first world finde them thus the Sodomites thus the Egyptians thus the Israelites when they were in captiuity thus Nebuchadnezzar thus Pharaoh thus Saul And as his Iudgements so also his Promises shall as certainly come to passe as if already they were past all which are in Christ Iesus yea and Amen God himselfe being yesterday and to day euer the same for euer The Reasons hereof are these 1. The vnchangeablenesse of his will Reasons Act. 17.30 with whom is no shadow of changing or alteration he hath appointed a day in which he will iudge the world in righteousnesse in which he will both execute both generall and particular iudgement 2. His ability and power to performe what he hath decreed many may lay downe a purpose and resolution which they are not able to bring to passe but God hath decreed that he hath power to accomplish 3. For the comfort of Gods children least they should despaire But it may be demanded 1. whether all those iudgements which are threatned shall certainly be accomplished 2. Why the Lord doth conceale the particular time of his comming either to iudgement or mercy 3. Why God doth deferre to deliuer his owne children from wicked men and doth not execute iudgement vpon them when they doe sinne against him To the first I answer that Gods iudgements are threatned against vs conditionally if we doe not repent if we doe continue in sinne otherwise if we doe not repent and forsake our sinnes they shall either not sease vpon vs at all or otherwise in mercy not in iustice hence commonly they haue this conditionall coniunction as annexed vnto them if ye doe not amend as when we intend any iourney we vnderstand if it shall please the Lord so when the Lord saith he will destroy vs we are to take it as appertaining vnto vs if we doe continue in our sinnes To the second I answer that the Lord doth conceale the particular time of his comming either vnto Iudgement or vnto Mercy both for the triall and humiliation of his owne children and for the furtherance of wicked men vnto repentance because the more vncertaine iudgements when they shall come the more should these hasten their repentance that they may preuent the same the more I say they should prepare themselues by repentance to auoid iudgements that they may be partakers of mercies To the third I answer that God doth delay to execute his iudgements vpon wicked men most
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
wherein we may repent euen to embrace this occasion of the same left our impenitency open a doore to Gods Iudgements O Britaine thou hast a day wherein God offred mercy vnto thee by the Preaching of the Word saying vnto thee as our Sauiour vnto Ierusalem O Ierusalem Ierusalem faine would I haue 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 yee will heare his voyce harden not your hearts Let vs draw nie vnto the Lord while he calleth for then he will be found of vs in the day of saluation To all things there is an appointed time Eccles 3.1.2.4 and a time to euery purpose vnder the heanen a time to be borne and a time to dye a time to weepe and a time to laugh a time to mournt and a time to dance Sonne of man write the time of the day euen of the same day the King of Babylon set himselfe against Ierusalem vpon the same day The time of the King of Iudah his prophanation Hos 7.5 and as some thinke is noted in this ironicall phrase This is the day of our King By the contrary such as mourne and are gricued at the afflictions of Ioseph are marked in the forehead with the letter Tan they shall haue their day of gladnesse glad tidings of greatioy let vs watch and be sober lest the Master finde vs sleeping and so instead of ioy we get sorrow let vs make vse of our time whilst we haue it let vs embrace mercy whilst it is offred for death may soone take hold of vs Serapanitentia rarò est vera Hiero. in Mat. 25. in Epist delay not the least houre for late repentance is seldome true let vs daily call to minde Hieromes continuall Meditation Whether I sleepe or wake or whatsoeuer I doe I heare the sound of that terrible trumpet knelling in mine eares O ye dead arise and come vnto iudgement Thus of the Time Concerning the second point the Instrument an Axe 3. Point Deut. 19.5 Isai 10.15 Ier. 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 diuirsly sometimes for an instrument wherewith men are accustomed to cut downe trees sometime for the pride and presumption of the deuill and wicked men Shall the Axe boast it selfe against him that heweth therewith sometimes for the wrath of God by which wicked men are cut downe sometimes for the word of God which as a spirituall axe cutteth downe spiritually wicked men and hypocrites like barren and rotten trees and thus it is chiefly to be taken in this place according to the judgement both of Ancient and Moderene writers Thus Hilarius and Gregorie He appointed the Iewes 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 heauy 2. the sharpnesse of it it cutteth 3. it frameth fashioneth seuerall peeces of wood for their seueral vses whether for building or burning or the like hence also three things may bee noted touching the ministerie of Gods word First that the judgements denounced against wicked men out of the word of God are heauy of great weight and burden Secondly that the ministery of Gods word is of a sharpe cutting nature Thirdly that the ministery of Gods word doth fit and prepare such as obey vnto saluation such as are disobedient vnto condemnation For the first that the judgements pronounced out of the word of God are heauy may be proued by that bloody speech of Cain Gen. 4.13 My penishment is greater then I can beare And no wonder for is it not just with God that such as weary God with their sinnes as lade him with their abhominations should themselues be pressed downe with judgements wherefore let vs be carefull that we do not contemne the warnings of Gods word lest heauy judgements do sease vpon vs least we receiue a terrible and forcible blow For the second the ministery of Gods word is of a sharpe and cutting nature hence it is called a two edged sword a sharpe sword with two edges Râ—â— 1.16 Reu. 2.12 the sword of the Spirit mighty in operation sharper then 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 vnwise Ephe. 6.17 Heb. 4.12 Wisd 5.20 Wicked men finde this by daily experience the adulterer the blasphemer the drunkard as formerly Herod and the Scribes and Pharisies at diuerse times Whence we may learne 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 sleepe in the bed of security and preach things pleasant to the corrupt nature which speake smooth things which rouse not sinners from their sinnes such I say handle the word deceitfully yea they preach not Gods word but with their owne inuentions By the contrary such as tell thee of thy sinnes as gall thy spirit as cut thy conscience as conuince it as plainly rebuke thee for thine iniquities such preach Gods word vnto thee beleeue them To prepare our selues for the right hearing of Gods word euen by a full purpose and resolution to haue our sinnes rebuked and our wickednesse pointed out vnto vs. For the third that the ministery of Gods word doth fit and prepare vs either for saluation or damnation may be proued by that speech of the Apostle Paul vnto the Romanes Rom. 1.16 For it is the power of God vnto saluation vnto euery one that beleeueth and to the Corinthians We are vnto God the sweet sauour of Christ 2 Cor. 2.15.16 Ier. 5.14 in them that are saued in them which perish to one we are the sauor of death vnto death to the other the sauor of life vnto life Hence it is that the word of God is compared vnto fire either to purge or to consume to a winde which will either clense vs or blow vs away to water which will either wash or drowne vs Hence it commeth to passe that the word of God hath different operations not in regard of it selfe but in regard of those vpon whom it worketh This serueth both for reprehension and exhortation For reprehension vnto such as contemne Gods word deride and speake against the preaching of the same as if it were not the Axe by which wee are framed and fashioned for the Lords building Exhortation vnto
THE VOYCE OF THE CRYER Containing 1. A Denunciation of Gods Iudgements 2. An Inuitation to Repentance to preuent the same Deliuered in two Sermons By Alexander Vdny B. in Diuinity and Chaplaine to his Maiestie in Ordinary and Minister of the Gospell at Hanking in Kent 1. Pet. 4.17 For the time yet is come that iudgement must begin at the house of God Aug. de ciuit Dei Tunc manifestus veniet inter iustos iudicaturus iustè qui occultè venerat iudicandus LONDON Printed by T. C. for Iames Bowler dwelling at the signe of the Marigold in Pauls Church-yard 1628. TO THE RIGHT HONOVRABLE WILLIAM EARLE OF PEMBROKE LORD HERBERT of Cardiffe Marmion S. Quintin Lord Steward of his Maiesties Houshold Lord Warden of the Stanneries of Devon and Cornewall Gouernour of Portsmouth Chancellour of the Vniuersitie of Oxford Knight of the most noble Order of the Garter and one of his Maiesties most Honourable Priuy Councell RJght Honourable there be two causes which should mooue and force all hearts to mourne and lament the feare of euils and losse of good these two may come in one day saith the Prophet Isa 47.9 there are two sorts of men the one good the other euill good men doe euer sorrow for this world is their hell and euill men should euer sorrow and lament for God is their enemy the one for the afflictions which they feele the other for the iudgements which they may and doe feare Verba iusti dolore sunt plena Gregor Mag. 5. moral To the wicked Stimulus conscientiae est scelerum paena The times are such as should bedew the words of good men with lamentation Quocunque adspiceres luctus gemitusque sonabant Formaque non taciti funeris intus erat Hier. in vlt. c. Esae The godly doe and must take to heart griefe for sin for thereby God is mooued to wrath against vs the times of griefe beseemeth not the seasons of ioy Heu quà m difficile est imitari gaudia falsa Ouid. 1. trist 3. Claudian Difficile est tristi fingere mente iocum My speech must be short because J speak of griefe which our times doe require to bee performed of all albeit a few of all doe supply the same yet they to whom the Lord hath bestowed many and rare blessings may and should fill vp the gap Of the which number your L. is a speciall member vnder God and his Maiestie in this kingdome for the aduancement of Gods glory and all good workes which godly and noble and worthy disposition is knowne to bee in you the effect is at all occasions proouing the same to the great comfort of all well disposed people of this land Luke 2.52 And as the Scripture saith That as the Lord Jesus our righteousnes did increase in yeares stature and wisedome so he did in the fauour of God and man and from Christ as the fountaine these blessings are distilled vpon the children of men according to the measure of Gods dispensation which Salomon praying for obtained whose example no question your Lordship hath followed who not onely haue Gods holy Spirit moouing you to bee zealous of good workes whereby Gods great fauour is manifested and in so great estimation with so mighty a Monarch but also honoured respected loued by Church and policy and so by consequent most deseruing that all should haue their eyes and hands directed vnto you as to praise God for so good an instrument as also to encourage you to goe on in so godly and righteous course of life to the end of this mortall life and then to enioy your crowne of life eternall Jn consideration of these great gifts bestowed on you J haue made choise of your honour and that with great cause Sivc enim illustrem generis prosapiam scrutor sive devotam in Deum pietatem ruminor sive summam in literas studia humaniora propensionem reputo sive siugularem in Doctos literatos quosvis clementian pensito sive illustres dotes alias verè dignas considero optime inter optimos in venio Seneca lib. 1. cap. 8. de ben And seeing these gifts are extended to many out of your Lordships good inclination and vnto me also J cannot but say with Aeschines who when Zocrates schollers did bring gifts vnto him in token of their thankfulnesse yet Aeschines his affection was comparable with any albeit worthy of Zocrates but one thing J freely giue which is my selfe And seeing J haue receiued fauour at your Lordships hands J wished J could expresse my thankefulnesse in greater measure then my ability will permit yet J offer my seruice and this myte of my weake labours to your honourable protection albeit not fit for the presse in so great light had I not beene vrged by the well affected that heard it It merits with the security and iniquity of the time my desire is that it may rouse vp all those that are asleepe in sinne a double respect makes it due vnto your Lordship Nimis enim ingratus scytha vel geta fuerim if J should not acknowledge my particular obligation and secondly your Lordships propensitie and ardent study to aduance Gods glory the safety of his roy all Maiestie and welfare of your countrey for these causes and many more Libellum mole quidem sed non pondere exiguum reuerenter offero atque inscribo hoc qualicumque monumento singularem obseruantiam gratitudinem charitatem meam declaratam ac testatam volo alacriori animo obtaturus multo nobiliora si facultas voluntati respondere posset And thus ceasing further to trouble your Lordship but neuer ceasing to honour and serue you praying the God and father of our Lord Jesus Christ the father of glory and mercy who in these last dayes of the world hath drawne vs out of darknesse vnto his marueilous light through the Lord Iesus by the spirit in the word increase preserue and blesse your honour with all sort of heauenly and earthly blessings and when yee foughten the fight of faith and finished your course with ioy that yee may at the last day be crowned with immortall and eternall glory Your Lordships most humble and dutifull to be commanded Alexander Vdny THE VOICE OF THE CRYER Containing A FEAREFVLL DENVNCIATION OF GODS IVDGEMENTS The Text MATTH 3.10 Now is the axe laid to the root of the trees therefore euery tree which bringeth not forth good fruit is hewen downe and cast into the fire AMongst the many meanes which the Lord vseth for the conuersion of sinners to draw them vnto repentance two are most ordinary effectuall and common his Mercies and his Iudgements both ioyned together in one verse by the sweet singer of Israel Psal 101.1 Of Mercy and of Iudgement O Lord God vnto thee will I sing both comprized in this Verse by Iohn Baptist the forerunner of Christ Mercy that God had also amongst others raised vp to preach vnto them the doctrine of
Repentance that as yet they had time wherein they might repent that God would accept of their repentance if it were in sinceritie that if they did bring forth good fruit they should not be hewen downe Iudgement that vnlesse they did bring forth good fruit they should be hewne downe and cast into the fire vnlesse they did repent and become new men they should be condemned and tormented with the Diuell and his Angels world without end Before I come to handle the words in particular diuers things are to be obserued in generall 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 Saduces although with others they went out to be partakers of Iohns Ministery yet because they accustomed themselues to and outward shew of Religion without sincerity presuming vpon the externall priuiledge which they had of being Abrahams seed Circumcised as the children of Abraham and therefore that God was bound vnto them and that being the seede of Abraham by generation of the flesh they were within the Couenant of Grace and should be saued Therefore Saint Iohn doth in the words of my Text endeauour to ouerthrow this their presumption exhorteth them vnto repentance whereby they might both perswade themselues and testifie the same vnto others that they were not bastards but true sonnes not the children of the Diuell but the children of Abraham 3. Things to be obserued by faith in Christ Iesus Hence three things may be obserued First Obser 1 that many may outwardly submit themselues vnto the Ministery of Gods Word in hearing the same which yet notwithstanding doe it not in sincerity Mar. 6.20 The Pharisees and the Saduces went out as others did submitted themselues outwardly to the Ministery of Gods Word preached by Iohn and yet in hypocrisie thus did Herod of whom it is recorded that he reuerenced Iohn and when he heard him he did many things and heard him gladly and yet in hypocrisie Act. 8.13 thus did Simon Magus of whom it is written that hee beleeued also and was Baptized and continued with Philip and wondred when hee saw the signes and great miracles which were done thus I feare many of vs doe we come but in hypocrisie we heare but in hypocrisie this commeth to passe either when we heare to be seene of men and respected by them or when we heare for nouelties sake or when we heare for feare of punishment sake or when we heare that we may carpe cauel at that which we heare or when we heare for any other respect then for the glory of God and our owne saluation And as in the hearing of Gods Word so likewise in the receiuing of the Sacrament in Prayer in giuing Almes in Fasting and they may be done in hypocrisie This may teach vs to be diligent and carefull that when either we heare Gods Word or performe any other part of his seruice we may doe it in sinceritie as true Nathaniels without guise Secondly Obser 2 that the Ministers of Gods word ought to take notice of their hearers of the vices whereunto they are giuen and accordingly to rebuke them for the same when Iohn saw many of the Pharises and Saduces and knew no doubt by the reuelation of Gods spirit that they were come in hypocrisie he rouseth them vp with this alarum Now also is the axe laid to the root of the tree thus did our Sauiour Christ at diuers times some come to him in hypocrisie some in sincerity accordingly he behaued himselfe towards either This will be profitable towards Preachers this will be profitable for hearers hereby Gods glory shall be aduanced the kingdome of the diuell and sinne destroyed shall it not be profitable for Preachers when they can distinguish betwixt chaffe and corne when they out of a good conscience can approue themselues to be right disposers of the mysteries of Gods kingdome to be such as without respect of persons endeauour to beat downe sinne and ouerthrow the kingdome of Sathan Shall it not be profitable for hearers when by the lanterne of Gods word they shall see euen the secrets of their heart discouered their most neere and deere sinnes rebuked Will it not be for the aduancement of Gods glory when both Preachers and Hearers in speaking and hearing conforme the mselues vnto Gods will Preachers by a conscionable rebuking of sinne Hearers by a conscionable practize of Gods word for repressing sinne and when sinnes are thus particularly rebuked by the ministery of Gods word they must needs goe to wracke and so the kingdome of the diuell ouerthrowne This serueth for exhortation both vnto 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 Dauid thou art the man with Iohn the Baptift tell Herod it is not lawfull for him to haue his brother Philips wife and here vnto the Pharises Now also is the axe c. People that they may wlllingly submit themselues vnto the reproof of Gods word Art thou wounded suffer thy wound to be lanced Art thou ficke be contented to take bitter pils that thou maist be whole Dost thou come an hypocrite let Gods word sharper then any two edged sword meet with thee that thou maiest goe away a sincere Christian esteeme them most which doe least sooth thee vp in thy sinnes and account them not alwayes thy best friends which sowe pillowes vnder thy arme-holes which proclaime peace when there is warre which tell thee thou art reconciled vnto God when thou knowest that thou doest not feare nor serue him which cast thee asleepe in the bed of security which moue thee rather to applaud them then to mourne for thy selfe and for thine owne sinnes which both thou hast and dost commit against God Thirdly that no externall benefit blessing or prerogatiue bestowed either vpon our selues or our predecessors can make vs happy vnlesse we liue an holy and sanctified life aecording to Gods will reuealed in his word and the holy conuersation of those Ioh. 8.39.44 for whose sakes we esteeme our selues blessed The Pharisies and Saduces discended of Abraham according to the flesh did therefore account themselues to be happy whose error in judgement as St. Iohn doth here reprehend so our Sauiout at another time If ye were Abrahams childran ye would do the workes of Abraham and againe Ye are of your father the deuill and the lust of your father ye will doe Behold therefore saith Paul Rom. 11.22 confirming this doctrine the bountifulnesse and seueritie of God towards them which haue fallen seueritie but toward thee bountifulnesse if thou continue in his bountifulnesse Rom. 2.25 or else thou shalt also be cut off And againe for Circumcision verely is