beleeue him And to morrow shall be as this day and much more abundance to such saith Solomon Eccles 11.9 Reioyce O young man in the dayes of thy youth and let thy heart cheare thee in the dayes of thy youth and walke in the wayes of thine owne heart and in the sight of thine eyes but know thou that for all these things God will bring thee into iudgement Gods word shall be applied vnto thee either for thy confusion or consolation Thus for the fourth Point The 2. Part. and so much for the first part of my Text the Proclamation of Iudgement Now also is the axe laid to the root of the trees The second followeth the extention or generality of this Iudgement euery tree which bringeth not forth good fruit Touching the Extention and Generality of this Iudgement it belongeth vnto euerie tree which bringeth not forth good fruit shall be hewne downe and cast into the fire All trees doe not alike prosper some proue fruitfull ethers wither and dye of fruitfull trees there is also great difference some bring forth good fruit others bad fruit So likewise amongst men and women the most part are barren touching goodnesse as the Figge-tree destitute of fruit but most fruitfull in eulll bringing forth bad fruit they are but a few in comparison of the other which are good trees bringing forth good fruit Now touching those trees euerie one that bringeth not forth good fruit shall be hewne downe and cast into the fire Hence these obseruations may be gathered First that it is not enough not to doe euill vnlesse also we doe good not enough not to bring forth bad fruits vnlesse also we bring forth good fruits Secondly that as trees are knowne by their fruits so men and women by their obedience vnto Gods Commandements Thirdly that God without partiality or respect of persons will proceede against all such as liue not an holy and sanctified life through obedience vnto Gods Commandements For the first it is not enough not to bring forth bad fruit vnlesse also we bring forth good fruit therefore the Prophet Dauid saith Depart from euill and doe good and the Prophet Isaiah Cease to doe euill learne to doe well The figge tree was cursed by our Sauiour not because it brought euill fruit but because it brought not forth good fruit whereby his hunger might haue bin satisfied This may teach vs to try and examine our selues whether wee haue brought forth good fruits I doubt not but many will say Psal 34.14 Isai 1.17 we haue wronged no man we haue liued of our owne and let be so but what good hast thou done hast thou sought the glory of God to edifie thy neighbour hast thou laboured for his good as for thine own hast thou cloathed the naked relieued the needy fed the hungry visited the sicke comforted the sicke comforted the distressed prayed for the welfare of others Thou wilt answer me if truely that thou hast not done those things then I reply thou art not a good tree thou dost not bring forth good fruit and therefore shall be hewne downe if then thou dost no good Mat. 12.30 thou dost euill this doth necessarily follow He that is not with me is against me saith our Sauiout if I say thou doest not that good which thou maist and in some measure as thou shouldest it is fit thou shouldst be hewne down But alas what should I speake of bringing forth good fruit when as men and women in these dayes are so fruitfull in euill And if euen those trees which bring not forth good fruit shall be hewne downe how much more those which altogether bring forth euill whose throat is an open sepulcher whose heart is a den of theeues whose words and actions tend altogether to the dishonour of God as alas it is too too common in this wofull age For the second as trees are known by their fruit so men and women by their obedience vnto Gods Commandements for to yeeld obedience vnto the whole Law of God is to bring forth good fruit such as God requireth For the illustration of this point these two things are to be considered First by what means we may bring forth good fruit Secondly by what signes we may discerne if we doe bring forth good fruit Concerning the first that wee may bring forth good fruit that is that we may walke conscionably in the practise and obedience of Gods Lawes both touching our generall and particular calling these seuen things are required of vs. First that we take particular notice of these which God doth require of vs of that fruit which God doth expect from vs an abridgement whereof we haue in the ten Commandements 2. Wee must resolue particularly to yeeld obedience vnto euery one of those Commandements vnto the whole Law of God and euery part thereof 3. We must consider the necessity of the performing the same both in respect they are commanded by God and in respect that the neglect of them depriueth vs of heauen 4. We must endeauour to be cut off our old stocke Adam and be engrafted into Iesus Christ 5. We must haue life and iuyce in vs deriued from our root Christ Iesus whereby we may be made like vnto Christ both in his death by dying vnto sinne and in his resurrection by rising to newnesse of life whereby we may say with the Apostle Paul Now I liue Gal 2.20 yet not I now but Christ liueth in me and in that I liue now in the flesh I line by faith in the sonne of God who hath loued me and giuen himselfe for me As a tree receiueth moislure from the root or otherwise cannot fructifie so we cannot bring forth good fruit vnlesse we receiue spirituall moisture from Christ of whose fulnesse we receiue grace for grace Ioh. 1.16 And as trees cannot bring forth fruit vnlesse they be well and surely rooted so we vnlesse by saith rooted vnto Iesus Christ 6. Let vs call to minde what great paines God doth take as a carefull husband that we may bring forth fruit planting pruning digging and dunging and should all this be in vain should not we fructifie 7. Let vs daily pray vnto God the giuer of all good gifts that hee would be pleased to make vs fructifie Concerning the second what signes we may discerne if we doe bring forth good fruit I answer that good fruit may be discerned Col. 2.7 either by the sight or by the taste but chiefly by both conioyned together because that some fruit such as the Apples of Sodom doe appeare pleasant and beautifull to the eye which yet are vnsauory bitter and vnpleasant to the taste so by viewing and trying our workes we may discerne of their quality and nature viewing of them let vs compare them with the good fruit of others mentioned in Gods word as our faith with Abrahams our patience with Iobs our wickednesse with Moses and finding that in the qualitie they agree in
heart wherein iustly they should be giuen vp if they continued fruitlesse Thirdly that externall separation from God his Angels Saints and all happinesse at the generall fearefull and terrible day of Iudgement Hence three things may be gathered First that the Preaching of Gods word is the cause of separation and diuision amongst men a thing wonderfull and yet most true it separateth betwixt the gold and the grosse betwixt the Sheepe and the Goates betwixt the Wheat and the Chaffe it maketh the father against the sonne and the son against the father Mat. 10.34 and thinke not saith our Sauiour that I come to send peace on earth I come not to send peace but a sword Paul was a persecuter he was in great credit and estimation but when he became a Preacher he was persecuted from place to place the word bringeth to light and discouereth some to be hypocrites which both had deceiued themselues and others what diuision and separation did this make in the primitiue Church in this Land in the dayes of Queene Mary in France at this day take one example for all the Apostle Paul hauing preached vnto the Iewes at Rome some were perswaded with the things which were spoken some beleeued not Acts 24.24 I might instance diuers other examples touching this operation of the Word in making diuision betwixt neighbours brothers parents and children husband and wife yea betwixt a man and himselfe So that the Word preached as it doth confirme Gods children it he weth downe hypocrites and discouereth what they are The Causes hereof are not in the Preaching of the Word for the Sunne is all one that shineth vpon pleasant Gardens and vpon stinking Dunghils the fire all one which hardneth the Clay and softneth the Waxe the Word all one that is preached to the godly and vngodly but in respect of the difference which is betwixt the hearers The godly heare it and bring forth good fruit the wicked heare it and remaine fruitlesse so it heweth them downe The wicked not perceiuing the benefit which may bereaped by the word but hating it pleasing their sinfull desires and so coutemning it remaine ignorant of the vse of it and so are iustly cut downe Whence I inferre first that notwithstanding of this hewing downe of this separation and diuision which the Gospell worketh yet it is most needfull to be preached for it is better that hypocrites be discouered and hewne downe then remaine in close they should both depriue themselues and others yea and there be a separation betwixt such as are by the most strict bonds of nature coupled together that some of them might be saued then that continuing in worldly friendship all should perish Secondly that not the Gospell or Ministery of Gods word is the cause of our hewing do we but our contempt thereof disobeying the same which I speake for this end because many blame the Gospell for all these hurts which befall them as Master Latimer noteth in one of his Sermons Vpon a time saith he the people of Sandwicke met together to consult about the season why their towne was more ouer blowne with Sand in few yeares then it was of a long time before an old man answered that he did remember that there was no steeple nye but since there were the same might come vpon that occasion whereby he ment that preaching of Gods word might be the cause as assuredly many wrongfully imagine touching other things The Vses of this point are three fold For consolation vnto the children of God howsoeuer that by the preaching of the word hypocrites shall be hewne downe yet they shall be safe The Gospell is the power of God vnto saluation to all them that beleeue it is to them the sauour of life vnto life If we belong vnto God the word of God shall be profitable vnto vs if we receiue it with meeknesse it is able to saue our soules Gods children by the word bring forth good fruit some thirty sixty and a hundred fold Gods word doth worke in them sorrow for finne humiliation an auoiding of the occasions of sinne a labour to performe the workes of pietie and godlinesse and may we not much reioyce when we performe those things For Instruction the cleare shining of the Gospell doth gall and torment wicked men which is a signe they did neuer feele the power of Gods spirit within them working for their conuersion Of those men there are two sorts the one more publike the other more priuate Some publikely fight against God with a stretched out Arme and a stiffe necke as Pharaoh Who is the Lord saith hee that I should know him Others goe more subtilly to worke are more politicke then the former They are fauourites of the Gospell whilst there is prosperity and peace The Galathians esteemed of Paul as an Angell of light the towne of Millan was so affected to Ambrose that rather they would loose their liues then their Bishop Dauid had friends yet the case is altered the Galathians fall away Ambrose not so much respected Dauid by such as bare him fare formerly persecuted Moses was not at all times esteemed alike when Christ turned the water into Wine and fed the people by hundreds and thousands all was well then he was called Rabbi and Rabboni then they would make him a King c. but when hee said they are of their father the Diuell then away with him crucifie him Paul now called Mercurius by and by a murtherer these our dayes are full of such whilst there is peace then they feeme religious when trouble commeth they not onely reuolt but persecute such as are truely religious It is true that the children of God being asleepe left vnto themselues for a time may be offended at the word preached who therfore are by the preachers of Gods word to be roused from their securitie that they may perceiue their errour rouzed I say by the terrour threatned out of the Law of God if they haue a long time continued in the course of godlinesse or otherwise if they be but nouices in the schoole of Christ by a more milder course but they doe not so continue they repent they are sorry they are grieued for the same where as the wicked remaine still so yea daily grow worse and worse and therefore shall be hewne downe Secondly that such as remaine fruitlesse and will not be reformed shall be giuen ouer vnto the hardnesse of their owne heart and left vnto their owne deserued condemnation This is a terrible punishment a fearefull hewing downe which proceedeth from the contempt of Gods word when the wicked haue had the outward Ministerie of Gods word for a long time and God hath by it called them to repentance offering grace and saluation vnto them if they doe not embrace it but continue in their back wardnesse and rebellion then the Lord by hardnesse of heart hewing them downe he maketh their hearts fat so that hearing they doe not heare seeing they
dee not see O let vs be carefull to preuent this fearefull iudgement rather let vs be hewne downe by crosses affliction and death then by hardnesse of heart let vs pray vnto the Lord daily to mollifie and soften our heart Thirdly that the wicked at the day of iudgement shall by a perpetuall separation be hewne downe from the fellowship of the holy Trinitie blessed Angels and glorified Saints which our Sauiour himselfe confirmeth Mat. 24. Goe yee cursed of my father vnto euerlasting fire prepared for the Diuell and his Angels their hewing downe by the word in this world precedes their hewing downe at the day of iudgement that proceedeth from this for such as are here hewed downe by the ministery of the word giuen ouer to a reprobate minde and an hard heart shall then by finall separation be hewed downe from the presence of God This letteth vs see the miscrable estate of wicked men both in this life and in the life to come here they are hewed downe by the ministrie of Gods word then they shall be perpetually hewed downe by the sentence of the iust Iudge Goe ye cursed of my father c. This finall hewing downe shall not befall vnto all sinners but onely to such as are impenitent many may in this world be hewed downe by temporall iudgements which repenting shall not be hewed downe in this last iudgemknt To this purpose the Apostle speaketh of the Iewes And they also if they abide not still in vnbeliefe shall be grafted in Rom. 11.23 for God is able to graffe them in againe Such as belong vnto God may for a time fall away as all such doe totally which are outwardly planted and not inwardly and so by assliction hewed downe but they doe rise againe and by repentance blot out their fall and therefore shall escape this finall hewing downe For the second he will cast them into the fire by fire in this place we may vnderstand the iudgement which at the great day shall be executed vpon wicked men the extreame and most sharpe paine appointed for them in hell concerning which these sixe things are to be considered First that it is fearefull Secondly that it is painefull Thirdly that it is vnspeakeably painfull Fourthly that it is continuall Fiftly that is vniuersall Sixtly that it is eternall other questions as being more curious then profitable I willingly passe by such as whether it be a materiall fire how it is maintained c. First I say it is fearefull and that if either wee consider the place where it is Hell for what it is to torment wicked men how vnpleasant it is not for light heat or comfort as other fire is but to torment and terrifie accompanied with diuers other torments vtter darknesse the worme that neuer dieth weeping and gnashing of teeth which shall neuer be quenched fearefull was that destruction of Sodom but more fearefull this that did end this shall neuer Secondly it is painfull and therefore called the Lake burning with fire and brimstone the extremitie whereof both in body and soule the heart of man is not able to conceiue a taste where of we may haue in the rich Glutton Thirdly it is vnspeakeable as Paul was not able to expresse the ioyes of heauen no more can wee the extremitie of this fire Fourthly Mat. 3.12 it is continuall alwayes without any intermission which doth so much the more agrauate the misery of the wicked this fire cannot be put out Fiftly it is vniuersall both vpon soule and body and conscience both outwardly and inwardly Sixtly Mat. 25.41 it is eternall if it would once cease though after many thousand yeares there were some hope but it shall continue world without end for euermore from whence there is no redemption Hence we may learne that seeing this fire is so fearefull so painfull so vnspeakable so continuall so vniuersall so perpetuall and the wicked not repenting them of their sinnes shall be without doubt cast thereinto euen in time to forsake our sinnes and to turne vnto the Lord by true and vnfained repentance bring forth good fruit where by we may escape so terrible a torment the fire of hell O let vs feare and tremble when we heare or read hereof yea let vs alwayes haue it before our eyes that wee may be withdrawne from sinne least sinning and not repenting wee become partakers thereof O wicked man why doest thou runne on in sinne why art thou so carelesse of thine owne welfare wouldest thou burne willingly thinkest thou that thou canst abide the fire no certainly thou canst not if thou canst not abide that the least member of thy body should abide in the fire but for a little time how shalt thou be able to abide the fire of hell both in body and soule eternally Concerning the second when this Execution shall be accomplished although that chiefly it shall be executed in the great and generall day of iudgement yet notwithstanding it doth begin euen in this life as then they shall be finally hewne downe and cast into the fire of bell so also here they shall be hewne downe by the ministry of Gods word and feele this fire begunne in them their Conscience accusing them torments affrighting them they themselues driuen vnto desperation Hence wee may perceiue the miserable estate of wicked men both here and hereafter in this life and in that which is to come Whereby we may learne in time to become obedient vnto the Preaching of Gods Word not despising the gracious offers of mercie for certainly to conclude with the words of my Text Euery tree which bringeth not forth good fruit shall be hewne downe and cast rute the fire FINIS THE VOYCE OF THE CRYER Containing A forcible Inuitation to REPENTANCE By Alexander Vdny B. in Diuinity and Chaplaine to his Maiestie in Ordinary and Minister of the Gospell at Hauking in Kent Lament 1.20 Abroad the sword bereaueth at home there is as death Chrysost in Serm. Nemo ad Deum aliquando flens accessit qui non quod postulauit acceperit LONDON Printed by T. C. for Iames Bowler dwelling at the signe of the Marigold in Pauls Church-yard 1628. TO THE RIGHT HONOVRABLE Sr. THOMAS Couentrey Knight Lord Keeper of the great seale of England and one of his Maiesties most Houourable Priuie Councell WE reade in holy Scripture Right Honourable that godlines with contentment is great gaine 2. Tim. 6.6 for it hath not onely promise of this life but of the life and glory to come for proofe whereof we haue in the person of Obed-Edom That when the Arke of the Lord was well entertained in his house 2. Sam. 6.11 both he and all that did belong to him were blessed of God for the Arke was not onely a token of Gods presence but also a type of our ministery To which God hath conioyned himselfe to be present with vs vnto the end of the world By the Arke many miracles were done by it
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
Statute was not Ceremoniall but Morall because we sinne daily against God and we cannot say that extraordinary actions did fall vpon that day vnto that people So also Mat. 9.14 Luk 2.37 Whence may be gathered that fasting was kept in the dayes of Christ for a religious vse Christ reproued the abuse but not the lawfull vse which dutie was performed by Anna Who serued God Luk. 2.37 with fasting and prayer night and day So that this sort of fasting is lawfull and helpefull to further our humiliation both it selfe and the seuerall kindes thereof are commanded in the word of God For the 3. The Author and ordainer of Fasting The Author of Fasting Exod. 19.3 Luk. 23. Mat 6.17 was God himselfe in Paradise as God did command it both before and vnder the Law so doth Christ also in the Gospell By eating the Serpent ouerthrew the first Adam by abstinence the second Adam ouercame the Serpent and restored vs to life againe It is not a late inuention of men but hath for its warrant both the precept and practise of Christ For the 4. The time wherein this dutie is required of vs The Time is either when our enemies conspire against vs as Iehosaphat did 2 Chron. 20. or when we behold the face of the Lord against vs and his hand punishing vs as the Israelites Iudg. 20.26 or when Gods Iudgements are threatned against vs as the Niniuites or when wickednesse is not taken to heart as it was in the dayes of Ezra Iona. 3.5 Ezra 8.23 or out of a loue to Gods glory and preseruation of his people as Queene Hester and Mordicai Hest 4.15 when our outward state and condition doth decay when Gods Iudgements doe not prouoke vs vnto Repentance when we haue committed some grosse sins which we would haue pardoned when we would preuent future sinnes when we finde a want of spirituall blessings and the like For the 5. The parts of a Religious Fast are two externall The part of a religious fast and internall externall in abstaining from labor and all worldly businesses wherein the Iewes were so precise that they held it as vnlawfull to doe any worke vpon that day as vpon the Sabbath Maymon Treat rest of the 10. day cap. 1. ser 1.2 yea and ordained the breakers of both to be punished alike Internall consisting of two parts Repentance and Prayer Repentance consisting of two parts sorrowing for sinnes past leading of a new life In the sorrowing for sinnes past there must be first a sense and feeling of our misery secondly lamentation for it Thirdly an vnfolding of the same before God 1. I say there must be a sense and feeling of sinne to enforce which we are to remember the time place and manner of our sinnes we are to take notice that our sinnes offend God and that we deserue punishment both in this life and the life to come for which we must mourne and fast which is true humiliation 2. We must lament our misery which is the groaning of the heart and is sometime expressed by our voyce and teares and if God heare the groanes of other creatures how much more the groanes of his owne children 3. We must confesse this our miserable estate to God not in generall but in particular that hereby we may acknowledge Gods goodnesse and our owne wickednesse which vntill we haue some grace we are still ashamed to confesse although to such as doe acknowledge their sinnes God is faithfull and iust to forgiue them Prayer 1. That the Lord would remoue his iudgements from vs. 2. That he would bestow all sorts of blessings vpon vs. 3. That God would giue vs grace first to abstaine from euill of which Saint Ierom said It is a pleasant fact to the body when the minde fasteth from vice for if we would haue God to turne from the euill of punishment we must first turne from the euill of sinne for what profit is it to astaine from the eating of flesh if in the meane time both the mouth and our other members be giuen ouer vnto impieties to abstaine from meat and to doe euill is the Diuels fast who doth euill and yet eateth nothing 2. To doe that which is good first in performing our dutie towards God secondly in louing one another forgiuing wrongs done vnto vs and debts owen by the poore if they be not able to pay which three are by our Sauiour ioyned together Fasting Prayer and Almesdeeds Mat 6. which actions of Christianity ought to be performed by euery Christian we must be like Cornelius who saith Foure dayes agoe I was fasting vntill this houre and at the ninth houre Acts 10.32 I prayed in my house and behold a man stood before me in bright cleathing and said Cornelius thy prayer is heard and thine almes are had in remembrance in the sight of God For the 6. This dutie is thus to be performed First How wee ought to fast there must be an abstinence from meat and drinke that the body may be afflicted yet so that nature be not destroyed neither we made more vnfit for spirituall duties 2. We must abstaine from morning vntill night as by the Scriptures the custome of the Iewes and the custome of the Church thereafter is euident and plaine 3. We must abstaine from all pleasures which may prouoke vs to sin 4. All persons excepting such as want strength and discretion are bound to keepe this humiliation 5. We ought to put on our meanest apparell 6. We must make a more solemne confession of our sinnes both in generall and in particular with more strong cries and groanes to obtaine pardon for our sinnes with plenty of teares which were accompanied with putting on sack-cloath bowing of the body renting of the garments lying in the dust of which the Prophet Micah speaketh Therefore will I wait and houle Mic. 1.8 I will goe stript and naked I will make a wailing like a Dragon and mourning as the Owles 7. All the members must fast the eye Ber. ser 3. de quad the eare the tongue the hand much more the soule it selfe For the 7. The ends of Fasting are 1. To subdue the flesh The ends of Fasting and mortifie our bodily lusts that they may become subiect to the will of God 2. To stirre vp deuotion and attention vnto holy duties for by it the heart and affections become lighter purer more fit and in better order for the seruice of God 3. To testifie by our humiliation that we deserue to be cut off from God that we deny our selues the vse of Gods creatures and that we rather deserue death as being by reason of sin vnworthy to enioy the smallest of Gods creatures For the 8. The benefit of casting The benefits of Fasting besides those formerly mentioned are diuers 1. Hereby both blessings haue beene obtained and fearefull iudgements haue beene remoued yea turned into blessings 2. By it Gods children haue
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
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
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
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
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
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