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
So then this weeping and mourning required in my text by the Prophet requisite to be in vs at this time doth purifie strengthen and purge the heart of man to the performing of good workes in arising from the works of darknes to a marueilous light Thus hauing shewed you the necessitie and excellency of those teares of this weeping and mourning these things are also to be considered 1. The diuers kinds of teares and what teares are required of vs. 2. The reasons which may induce vs to weeping mourning and shedding of teares For the first there are two kinds of teares 1. The kinds of teares Wicked teares 2. Godly teares Wicked tears are false and counterfeit diuellish and hellish 1. I say the wickeds tears are false hypocriticall Ier. 41.6 Such as Ioabs when he killed Amasa Ismaels when he killed the people that came to Gedaliah Ahabs whē he was reproued by the Prophet for Naboths death Iudas his after he betraied Chrrist These are Crocadile teares which weepeth when she hath killed a man and by and by will doe the like These are theeuish and whorish teares who weepe before the Iudge but being at liberty walke in their former course 2. The wickeds teares are diuellish and infernall euen such as of the damned in hell where there shal be weeping and gnashing of teeth which teares and mournings saith Saint Gregory are more to bee feared then expressed Godly teares are of foure sorts 1. 4. Kinds of godly teares Such as proceed from Gods children to cleere and declare their innocency as were the teares of Ioseph Susanna and the holy Martyrs of God in the time of persecution whose teares are put in the bottle of God 2. Such as proceed from a strong and liuely saith in the time of affliction whereby euen Gods children are comforted and refreshed of which Dauid saith Psal 42.3 My teares haue beene my meate day and night while they haue said where is my God Therefore saith Saint Augustine the Saints shed teares to see God dishonoured griefe troubleth the soule mourning doth enlarge it enlargement giueth it case For in griefe wee sigh sob and mourne lest the heart should burst with griefe and in another place he saith that nothing was pleasnt vnto him but mourning and teares 3. The teares of brotherly loue and compassion the teares which Christ weeped ouer Lazarus were loue-teares whereunto euen the beasts doe inuite vs as the horses and dogges of Iulius Caesar did compassionate and lament their dead master Beda 4. The teares of true Repentance such as were in Peter whose offence was washed away by his teares running downe when his shame was too great to bee knowne which ought to bee in euery one of vs the tongue may dissemble but those lay open the inward affections of the heart Those are especially required in this place Thus then What kind of teares are commendable all sorts of teares are not commendable and acceptable t◠but 1. such as are shed when we heare that God is dishonored 2. When the word of God is oppressed and the liberty thereof 3. When the Church and seruants of God are persecured Gods word is contemned the righteous are taken away from the earth the people are destroyed in their finnes such should our be at this time For the second Reasons to mooue vs to weepe and diuers reasons may prouoke vs to the performance of this duty 1. The remembrance of our grieuous sinnes and transgressions both originall and actuall 2. The feare of Gods anger and iudgements to be powred out vpon vs by reason of our sinnes 3. The misery of this present life in the company of sinners amongst whom we liue 4. The consideration of the ioyes of heauen which through sinne we haue lost and cannot otherwise be obtained but by true weeping and mourning 5. Weeping which declareth a sorrow for sin and mourning wherby is signified a deepe and feeling sorrow are tokens of true repentance Send foorth the mourning women and let them make hast and take vp a lamentation for vs That our eyes may runne downe with teares and our eye-lids gush out with water Ier. 9.17.18 Ierusalem wept sore in the night and her teares run downe her cheekes 6. They wash vs from sinne comfort the cold conscience and mollifie the hardnes of heart and therefore teares in the holy tongue are taken for wine and oile for as wine doth gladen the heart and oyle maketh the face to shine so tears comfort and make the conscience ioyfull 7. The loue which we owe vnto our country Israel could not be glad in Babel and although we are not in captiuity as they were praised be God what cause haue we not to mourne Psal 137.4 seeing our foules are by sinne vanished from God and our bodies and hearts diuided asunder whereat euen our enemies reioyce is not Gods hand both outwardly vpon our bodies and inwardly heauy vpon our soules euen hardnesse of heart which of all others is most fearfull yea of all things mans heart is most hard vngentle and intractable Hereby both our selues are deceiued and others we deceiue our selues in the iudgement of things vsing blinde and false spectacles mistaking Gods will esteeming euill good and good euill excusing our selues by the example of others trauailing with false guides custome example multitude ciuill honesty lawes of men c. and so an errour in iudgement breedeth deceit in practise we deceiue others in leading them by our example from the wayes of holinesse into the wayes of vnrighteousnesse and haue not we cause to weepe for this 8. They are commanded by God himselfe they haue beene vsed by our Sauiour Christ and his Apostles Iohn 11.35 and holy men and women in former times to refresh their troubled soules yea the very stones prouoke vs to this dutie which before change of weather drop teares The Vses hereof are threefold For Exhortation Vse 1 seeing mourning and weeping are the companions of true Repentance oh let vs all mourne weep say of our sins as Bernard saith Ber. de spec penit O wretched and vnhappy generation whose father is hard carefulnesse whose mother is shamefull filthinesse whose sister is base vncleannesse whose nurse is falshood whose reward is euerlasting bitternesse O sinfull generation borne in care swadled in shame attended by vice nourished with folly wedded to sinne hath issue eternall misery Let vs lament the abundance of our finne lest we lament for the losse of Sion either we must weepe here or weepe in hell Let vs weepe with Mary Magdalen if we would be comforted with her It is not enough to weepe with the eyes vnlesse also we weepe with our hearts otherwise we are but time-weepers Oh let the eyes of our vnderstanding and memory call to minde those sinnes which we haue done and mourne for them and let the eyes of our bodies shed teares abundantly send them downe the cheekes as through
profitable if thou do the Law but if thou bee a transgressor of the Law thy circumcision is made vncircumcision What shall it auaile thee to discend of good parents Quid prodest tibi pium saluatoris nomen lectitare in libris nec habers pietatem in mortbus Rer. sup cant ser 1. if thou dost not imitate them in holinesse and sanctification yea this shall tend more to thy condemnation then to thy saluation or consolation example we haue of this in Hophni and Phinias the two sonnes of Ely who was the Priest of the most high God that for their wickednesse were slaine in battell and their posteritie was rooted out for euer before the Lord. Dauid was a man after Gods owne heart 1 Sam. 4.17 yet hereby neither was Absolon preserued from hanging Amnon or Adonijah from being killed neither was it sufficient for Iudas that he was a Disciple of Christ because he did not imitate the righteousnesse of Christ The Israelites did eate Manna from heauen the food of Angels and yet died because of contempt Quid profuit Cam quòd filius fust Noa aut quid mocuit Abraham quòd patrem habuie Thare luteoruÌ„ deorum cultorem Not to multiply examples as the Idolatry of Terah did not hinder Abraham his sonne from worshipping the true God so it did not profit Cham that his father Noah was a holy and just man Greater cause haue parents to boast of their religious children then children of their religious parents The Reasons of this Doctrine are these First Reason 1 in respect that if true happinesse did proceed from any externall priuiledge or prerogatiue then Christ Iesus were not the onely or true ground of mans saluation we might be happy without him but there is no happinesse without Christ Hab. 2.4 by him we are reconciled vnto God therefore no externall prerogatiue doth auaile at all the iust man shall liue by his faith in him Secondly Reason 2 in respect of the Couenant betwixt God and Abraham which was Gen. 17.9 that God should be the God of Abraham and his posteritie also whereunto there was a condition annexed Ezck. 3.20 that Abraham and his seed after him in their generations for euer should keepe the couenant of God wherein if they did faile in making defection from God then the Lord was not bound to performe his part of the Couenant to wards them now they hauing broken their part of the Couenant in making defection from God therefore this exteruall priuiledge in being the seed of Abraham doth not free them from Gods judgements when the righteous man falleth from his righteousnesse and committeth iniquitie he shall dye in sinne and his righteous deeds which he hath done shall not be remembred Thirdly Reason 3 because if there should bee any true happinesse to the wicked for claiming affinity to the Saints then there should be a liberty to sinne hauing this as a pretext of their sinne yea it should be more offensiue to the Saints whereby there should bee as a doore opened whereby others might sinne The vses of this doctrine are diuerse Si mandata domini custodires scriberis cum electis si autem praterea juis mandaâ— iâ— dominâ—â—s aliquid boni adieceris honori hoc eris apnd deum quà m futurus eras Eus b. lib. S. hist eccles text lib. de pudictrier impro Gal. and first it reproueth the Papist who affirme that by their workes de congruo condigno that it is by the good workes of others men may be saued The originall of this error was inuented by one Hermes to whom as they alledge an Angell did appeare praising him for his good workes who said if thou keepest the Commandements of God thou shak be written with the elect but if thou do more good workes then the Lord hath commanded that thou shalt be more honorable before God then thou was to be This testimony is worthy of small credit seeing euer his whole workes are repudiated by those of greatest Antiquity amongst the learned Ensebius and Tertullian S. Hierome This is a most fearefull consenage of Gods as if men could do more then they are bound to doe Beza in cap. 2. ad Colos v. 22. this is not the way to appeare righteous before the Lord The Patriarches did obserue the Ceremoniall Law yet hereby they could not be iustified For by the workes of the Law Rom. 3.24 shall no flesh be iustified before God we are iustified steely by his grace through the Redemption that is in Christ lesus when euen such as are most holy haue done all what they can Luke 17.10 they may say they are but vnprofit able seruants if those who haue had the greatest measure of sanctification were not of sufficiencie to deliuer themselues from the power of death how much lesse are we able which pull iniquitie with the cords of vanity and draw sinne vnto vs as with cart roapes this extent goeth further In that the Spirit saith There is none that sinneth not and doth good no not one If then the Papist did but awake and see a sight of his owne sinnes hee would go out of himselfe and from all earthly helpe cloath himselfe with the righteousnesse of Christ Discute bona merita tua videbis quia dona sunt mea August de 6. Apost ser 2. yea euen many of them being summoned by death the Law accusing them their conscience tormenting the iudge condemning them reason conuincing them and Sathan ready to execute the sentence of indgement vpon them are forced to foregoe their errors and consent to the truth of this Doctrine that there is no saluation but in the blood of Christ crucified if they would take notice of good workes they may finde that they are the proper gist of God not inherent in them or an acquired habit by them but onely by imputation of Christs righteousnesse The second vse of this Doctrine is to distinguish betwixt the godly and the wicked the godly are neuer at rest Vse 2 neither haue peace of conscience for any externall benefit bestowed vpon them vntill they haue an inward sence and feeling of Gods mercy in their hearts whereby they are powerfully through the Spirit of regeneration to performe the workes of sanctification and to make Gods benefits to kens of their loue by obedience to his will the wicked by contrary presume vpon outward blessings and externall prerogatiues resting vpon them without any further endeauour for-holinesse in life and conuersation The third vse of this Doctrine is for exhortation Vse 3 doe not account your selues happy for any earthly benefit vnlesse it be sanctified neither labour for any but so farre as they haue relation to Christ Wealthy Iob became quickly poore the honour of Herod consumed with vermiue Sampson lost his strength Diues with his riches perished Reioyce not euen in the Gospell it selfe without profit thereby for if thou doest abuse it Rom. 11.21
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
or contemne it God will remoue it if God spared not the naturall branches take heede lest he also spare not thee thou art but a wilde Oliue get thee vnto Christ as a branch ingrafted into this stocke and being incorporated and as it were become one with him keepe with all diligence that prerogatiue that nothing divert thee from him If the Heathen could say vnto his Countreymen the Athenians when they committed any offence Hoc nonfacerent Lacedemony certainly our enemies the Lacedemonians would not haue done thus thereby to disswade them from their Iewde behauiour much more wee which are created according to Gods owne image which weare the badge and cognizance of Christians learne both in respect of that nobility which wee haue in Christ and that glorious eternitie which wee hope for when mortality shall bee swallowed vp of life to abstaine from relying vpon any externall prerogatiue but onely as wee are in Christ of whom we are denominated Christians thus of the occasion Touching the substance it containeth matter both of mercy and of Iudgement Mat. 4.6 which were the two parts wherein the ministery of Iohn consisted Isaih 5.4 as it was foretold of him so likewise here he doth faithfully execute and performe both The whole speech is figuratiue and allegoricall which may be thus resolued God is compared to an husbandman who had planted a vineyard in Iudea namely his Church which from time to time he had manured and dressed What could I haue done more to my vineyard that I haue not done vnto it The people are compared vnto trees of which the Lord saith I looked that it should haue brought forth grapes Ibid. 4. The ministery of Iohn to an axe that will cut quickly either to hasten to damnation or to saluation By the rootes of the trees are meant the soules and consciences of men to which the word is well applyed The he wing down and casting into the fire signifieth the finall sentence which at the great day shall be executed vpon such as at the hearing of the Gospell preached remaine vnfruitfull so that it is thus much in effect as if Iohn had said vnto them as trees when they neither blossome in the summer nor render increase the time of reaping notwithstanding of their planting and pruning are fit for nothing but to be cut downe and cast into the fire cuen so likewise ye for all your glorious shewes vnlesse ye take heed vnto your selues and bring forth fruit worthy amendment of life shall by the power of my ministery be hewen down cast into the fire euen prepared and fitted for eternall destruction Hence two things may be noted from this Allegorie First touching the husbandman hee is God Isai 5.2 Ier. 2.21 Iohn 15.1 thus hee writeth of himselfe thus our Sauiour testifieth of him an husbandman inrespect he is the first planter of his Church as also because he is the continuall dresser and manurer of the same an husbandman in whom we may behold both skilsulnesse and â—â—inefulnesse in hedging it gathering out the stones of it building a tower therein purging it pruning it and carefulnesse to plant it with the best plants to hedge it to watch ouer it to defend it from wilde Boares and Foxes and patience in looking and waiting from time to time from yeare to yeare that it may bring forth good fruit Touching his husbandry it is the Church so named in many places of Scripture and that in diuerse respects as a vineyard hath need of planting watering pruning purging digging Psal 80.9 Cant. 2.12 dunging so the Church hath neede of planting watering pruning and purging as vineyards are not euery where but there where they are planted Isai 3.14 so the Church is not euery where but there where the Lord hath planted the same Ezek. 17.6 as in a vineyard there are Vines so in the Church is Iesus Christ 1 Cor. 3.6 the true Vine-tree of life whose branches are all such as by faith cleaue vnto him which abound in fruite and bring forth pleasant grapes euen the gifts and graces of Gods Spirit as the grapes are gathered and pressed out so are the members of Gods Church their faith patience experience and hope are manifested are not teares pressed out yea oftentimes their blood for the testimony of a good conscience finally as in a vineyard all the trees are not fruitfull but some prouing barren are cut downe and cast into the fire so in the Church all are not liuing branches of this true Vinc many proue fruit esse and therefore shall be taken away and perish Wherefore seeing God is the husbandman the Church is his Vineyard let vs pray vnto him that such as are not yet planted may by him be transplanted from their old stocke Adam and may bee ingrafted vpon the roote of Iesse Iesus Christ and that such as are already ingrafted may bring forth good fruit God hath beene painfull about vs he hath beene carefull ouer vs he hath beene patient waiting for our fruitfulnesse he might haue digged vs downe long agoe hath hee spared vs yet O then let vs not proue barren but fruitfull in good workes Thus of the substance Touching the Method St. Iohn denounceth iudgement to rouse thâ—m from their securitie and a waken their sleepie consciences calling them a generation of Vipers bidding them amend their liues and repent them of their sinnes telling them now also The Axe is laid to the roote of the trees and that vnlesse that they did bring forth good fruit they should bee bewen downe and cast into the fire and yet vnder this be doth also offer them mercy that if they did bring forth fruit worthy of amendment of life they should not bee hewen downe but perpetually saued Hence two things may be obserued First that the Law must precede the Gospell Secondly that the Gospell is to bee conjoyned vnto the Law and to accompany the same For the first the Law must precede the Gospell the Ministers of Gods word must first denounce judgement out of the Law against sinne Gen. 2.27 before they proclaime mercies out of the Gospell vnto sinners thus dealt God with Adam before his fall In that day that thou eatest thou shalt die the death so also before the giuing of the Law there were thunders lightnings yea Mount Siuai was all in fire and smoake Isai 1.4 Ioel 1.8 12. Matt. 4.17 Act. 2.36 Rom. 3.18 the trumpet sounding exceeding loud and the Mountaines trembled and all the people were afraid of death Thus Isaiah begun his prophesie thus did Ioel begin his thus our Sauiour Christ thus Peter thus the Apostle Paul and thus S. Iohn in the words of my Text. The Reasons hereof are these Reason 1 First because hereby the pride and corruption of our nature is cast downe by the Law As in a glasse we behold and attaine a knowledge of our owne infirmities as the Apostle Paul saith Rom.