AMongst the many meanes which the Lord vseth for the conuersion of sinners , to draw them vnto repentance , two are most ordinary , effectuall and common , his Mercies and his Iudgements ; both ioyned together in one verse , by the sweet singer of Israel ; Psal. 101.1 . Of Mercy and of Iudgement O Lord God vnto thee will I sing : both comprized in this Verse by Iohn Baptist the forerunner of Christ . Mercy , that God had also amongst others , raised vp to preach vnto them the doctrine of Repentance , that as yet they had time , wherein they might repent , that God would accept of their repentance , if it were in sinceritie ; that if they did bring forth good fruit , they should not be hewen downe : Iudgement , that vnlesse they did bring forth good fruit , they should be hewne downe and cast into the fire : vnlesse they did repent and become new men they should be condemned , and tormented with the Diuell and his Angels world without end .

Before I come to handle the words in particular , diuers things are to be obserued in generall : viz. 1. Concerning the Occasion . 2. The Substance . 3. The Method . 4. The end of this Commination .

Touching the Occasion : thus it was with many of the Pharises and of the Saduces , although with others they went out to be partakers of Iohns Ministery , yet because they accustomed themselues to and outward shew of Religion , without sincerity , presuming vpon the externall priuiledge which they had of being Abrahams seed , Circumcised as the children of Abraham ; and therefore that God was bound vnto them , and that being the seede of Abraham by generation of the flesh , they were within the Couenant of Grace , and should be saued .

Therefore Saint Iohn doth in the words of my Text endeauour to ouerthrow this their presumption , exhorteth them vnto repentance , whereby they might both perswade themselues , and testifie the same vnto others , that they were not bastards but true sonnes ; not the children of the Diuell , but the children of Abraham , 3. Things to be obserued . by faith in Christ Iesus . Hence three things may be obserued .

First , Obser . 1 that many may outwardly submit themselues vnto the Ministery of Gods Word in hearing the same , which yet notwithstanding doe it not in sincerity . Mar. 6.20 . The Pharisees and the Saduces went out as others did , submitted themselues outwardly to the Ministery of Gods Word preached by Iohn , and yet in hypocrisie : thus did Herod , of whom it is recorded that he reuerenced Iohn , and when he heard him , he did many things , and heard him gladly , and yet in hypocrisie : Act. 8.13 . thus did Simon Magus , of whom it is written , that hee beleeued also and was Baptized , and continued with Philip , and wondred when hee saw the signes , and great miracles which were done : thus I feare many of vs doe ; we come but in hypocrisie , we heare but in hypocrisie , this commeth to passe either when we heare to be seene of men , and respected by them , or when we heare for nouelties sake , or when we heare for feare of punishment sake , or when we heare that we may carpe & cauel at that which we heare , or when we heare for any other respect then for the glory of God and our owne saluation . And as in the hearing of Gods Word , so likewise in the receiuing of the Sacrament , in Prayer , in giuing Almes , in Fasting , and they may be done in hypocrisie .

This may teach vs to be diligent and carefull , that when either we heare Gods Word , or performe any other part of his seruice , we may doe it in sinceritie , as true Nathaniels , without guise .

Secondly , Obser. 2 that the Ministers of Gods word ought to take notice of their hearers , of the vices whereunto they are giuen , and accordingly to rebuke them for the same : when Iohn saw many of the Pharises and Saduces , and knew ( no doubt by the reuelation of Gods spirit ) that they were come in hypocrisie , he rouseth them vp with this alarum , Now also is the axe laid to the root of the tree : thus did our Sauiour Christ at diuers times , some come to him in hypocrisie , some in sincerity , accordingly he behaued himselfe towards either . This will be profitable towards Preachers , this will be profitable for hearers , hereby Gods glory shall be aduanced , the kingdome of the diuell and sinne destroyed : shall it not be profitable for Preachers when they can distinguish betwixt chaffe and corne , when they out of a good conscience can approue themselues to be right disposers of the mysteries of Gods kingdome ; to be such , as without respect of persons endeauour to beat downe sinne , and ouerthrow the kingdome of Sathan ? Shall it not be profitable for hearers , when by the lanterne of Gods word , they shall see euen the secrets of their heart discouered , their most neere and deere sinnes rebuked ? Will it not be for the aduancement of Gods glory , when both Preachers and Hearers , in speaking and hearing , conforme the mselues vnto Gods will , Preachers by a conscionable rebuking of sinne ; Hearers , by a conscionable practize of Gods word , for repressing sinne ; and when sinnes are thus particularly rebuked by the ministery of Gods word , they must needs goe to wracke , and so the kingdome of the diuell ouerthrowne .

This serueth for exhortation both vnto Preachers and people ; Preachers , that they may with the eye of discretion , distinguish betwixt their hearers , taking particular notice of their chiefest vices , that with an holy and bold resolution to rebuke them for the same , without respect of persons ; let them with Nathan tell Dauid , thou art the man ; with Iohn the Baptift , tell Herod , it is not lawfull for him to haue his brother Philips wife ; and here vnto the Pharises , Now also is the axe , &c. People , that they may wlllingly submit themselues vnto the reproof of Gods word : Art thou wounded ? suffer thy wound to be lanced . Art thou ficke ? be contented to take bitter pils , that thou maist be whole . Dost thou come an hypocrite ? let Gods word sharper then any two edged sword meet with thee , that thou maiest goe away a sincere Christian , esteeme them most , which doe least sooth thee vp in thy sinnes , and account them not alwayes thy best friends which sowe pillowes vnder thy arme-holes , which proclaime peace when there is warre , which tell thee thou art reconciled vnto God , when thou knowest that thou doest not feare nor serue him , which cast thee asleepe in the bed of security , which moue thee rather to applaud them , then to mourne for thy selfe , and for thine owne sinnes , which both thou hast and dost commit against God .

Thirdly , that no externall benefit , blessing , or prerogatiue bestowed either vpon our selues , or our predecessors , can make vs happy , vnlesse we liue an holy and sanctified life aecording to Gods will reuealed in his word , and the holy conuersation of those , Ioh. 8.39.44 . for whose sakes we esteeme our selues blessed . The Pharisies and Saduces discended of Abraham according to the flesh , did therefore account themselues to be happy ; whose error in judgement , as St. Iohn doth here reprehend , so our Sauiout at another time , If ye were Abrahams childran , ye would do the workes of Abraham : and againe , Ye are of your father the deuill , and the lust of your father ye will doe : Behold therefore ( saith Paul , Rom. 11.22 . confirming this doctrine ) the bountifulnesse and seueritie of God , towards them which haue fallen seueritie , but toward thee bountifulnesse , if thou continue in his bountifulnesse , Rom. 2.25 . or else thou shalt also be cut off . And againe , for Circumcision verely is 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 luteorum 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 manda● i● domin●●s aliquid boni , adieceris honori , hoc eris apnd deum quàm futurus eras . Eus. b. lib. S. hist. eccles. text . lib. de pudictrier impro Gal. and first it 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 . 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 , in respect 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 ●●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 th●m from their securitie , and a waken their sleepie consciences , calling them a generation of Vipers , bidding them amend their liues , and repent them of their sinnes , telling them now also The Axe is laid to the roote of the trees , and that vnlesse that they did bring forth good fruit , they should bee bewen downe and cast into the fire ; and yet vnder this , be doth also offer them mercy , that if they did bring forth fruit worthy of amendment of life , they should not bee hewen downe , but perpetually saued .

Hence two things may be obserued ; First , that the Law must precede the Gospell . Secondly , that the Gospell is to bee conjoyned vnto the Law , and to accompany the same .

For the first , the Law must precede the Gospell , the Ministers of Gods word must first denounce judgement out of the Law against sinne , Gen. 2.27 . before they proclaime mercies out of the Gospell vnto sinners ; thus dealt God with Adam before his fall , In that day that thou eatest thou shalt die the death : so also before the giuing of the Law , there were thunders , lightnings , yea Mount Siuai was all in fire and smoake , Isai. 1.4 . Ioel 1.8 , 12. Matt. 4.17 . Act. 2.36 . Rom. 3.18 . the trumpet sounding exceeding loud , and the Mountaines trembled , and all the people were afraid of death . Thus Isaiah begun his prophesie ; thus did Ioel begin his ; thus our Sauiour Christ ; thus Peter ; thus the Apostle Paul ; and thus S. Iohn in the words of my Text.

The Reasons hereof are these : Reason . 1 First , because hereby the pride and corruption of our nature is cast downe , by the Law . As in a glasse we behold and attaine a knowledge of our owne infirmities , as the Apostle Paul saith , Rom. 7.7 . I knew not sinne but by the Law , for I had not knowne last , except the Law had said , thou shalt not Iust . Secondly , Reason . 2 hereby our consciences are pricked in respect of our sinnes , as the Iowes were when they came vnto the Apostles , said , Men and brethren what shall we doe ? Thirdly , Act. 3.37 . because hereby impenitent sinners should haue no cloake , Reason . 3 whereby they might pretend ignorance , or vpon presumption apply Gods mercies vnto themselues , which doe not belong vnto them .

The vse of this Doctrine , is both for reprehension , Vse 1 and exhortation ; for reprehension vnto such as doe not preach the Law , & vnto such as cannot abide to heare the Law preached , such do not imitate Iesus Christ aright , who told his hearers , That vnlesse they did repent , they should all likewise perish . Some againe cannot abide to heare the Law preached , they are all for mercy , the Gospell , saluation ; and yet they liue contemners of mercie , enemies of the Gospell , dispisers of grace and saluation ; they defire to sinne securely , to haue pillowes sowed vnder their arme pits , they neglect their duty towards God , by their A the sine , prophannsse , ingratitude , idolatry , blasphemy , prophanation of the Sabbath , and yet would heare of nothing but mercy ; they neglect their duty towards their neighbour , by their disobedience and maliciousnesse , vncleannesse , thest , falshood , couetousnesse , drunkennesse , and yet would heare of nothing but mercy ; they would haue plaisters before they bee wounded , physicke before they be sicke , cordials before they haue corrasiues , which is absurd .

For exhortation , Vse 2 that Preachers lift vp their voyce like a trumpet , and to tell the people of their finnes , threatning Gods judgements against them for the same vnlesse they do repent . Vnto people , to endure patiently the threatnings of Gods word , to be so much the more willing to heare them , because they will awake you vp from your sinnes , and call your conscience that ye may abandon them , yea when ye come to the hearing of Gods word , make this reckoning , to bee rebuked , perswading your selues , the lesse ye are soothed , the more profitable shall it be for you .

For the second , the Gospell must be conioyned vnto the Law : 2 Sam. 12.13 . Iohn although he doth denounce iudgement , yet if they would bring forth good fruit , he doth also offer them mercy ; Isai 1.19 . Luk. 13.5 . thus did Nathan vnto Dauid , Isaias vnto the Iewes , and Christ vnto his Hearers . The Reasons hereof are these ; first , because the preaching of the Law , doth properly belong to such as are impenitent and not conuerted , vnto such as continue in their sinne , vnto hypocrites and secure Christians , according to that of the Apostle , The Law is not giuen vnto a righteous man , 1 Tim. 1.9 . Isai 61.1 . but vnto the lawlesse and disobedient : whereas the Gospell doth belong vnto the penitent , to such as are poore in spirit , and contrite in heart . Secondly , because as wicked men are more terrified from sinne by Comminations from the Law , so the godly by Gods mercies proclaimed in the Gospell . Thirdly , Gal. 3.2 . because the Law onely teacheth vs what we should be , the Gospell how we may be such . Fourthly , because the Law without the Gospell is ineffectuall ; By the workes of the Law shall no flesh be instified ; Rom. 3.20 . 2 Cor. 3.6 . Ibid. 9. the letter killeth , but the spirit giueth life ; The Law is the Ministration of condemnation ; the Gospell , the ministration of righteousnesse , couering our sinnes , healing our diseases , offering free remission of sinnes by Iesus Christ , vnto all which as beleeue in him .

This serueth both for Exhortation and Reproofe : Exhortation to vs , to distinguish betwixt the Law and the Gospell , betwixt the threatnings against impenitent sinners , and the promises vnto the penitent , that they preach the Law vnto such as haue most neede , and the Gospell vnto such as haue most need of it ; as also because they cannot exactly distinguish of their hearers , therefore let both be conioyned together , that neither the penitent despaire by the preaching of the Law , nor the impenitent presume by preaching of the Gospell , vnto the people to prepare themselues , either for threatnings or comforts , according vnto their present estate : threatnings if they are impenitent , comfort if they are cast downe through the consideration of their sinnes : as also to be carefull in the application of Gods word , that they doe not apply the Gospell vnto themselues , continuing in sinne ; neither the Law , if they truely repent them of the same .

This should teach vs , when either preaching nothing but iudgement , or nothing but mercy ; by the former terrifying Gods children , by the latter imboldning the wicked : this reproueth the people , which either looke still for mercy , or still for iudgement , and which either out of a conceit of the sincerity of their owne hearts , apply mercies vnto themselues , and iudgement belongeth vnto them ; or out of a needlesse or wrong suspicion of their owne hypocrisie , apply Gods iudgements vnto themselues , when as mercies are propounded vnto them , and they are the children of God . Thus of Method .

Touching the End why Saint Iohn doth thus threaten them : It was that they might take notice of their present and miserable estate , and whilest they had time might repent , and so escape the danger . Hence this obseruation doth arise :

That before God doth inflict any iudgement , he giueth aduertisement and warning thereof , that it may be preuented : thus he did vnto the first World , vnto the sinfull Cities , vnto the Niniuites ; thus did our Sauiour vnto Ierusalem , he gaue warning of that lamentable destruction , yea before it came to passe , diuers signes did appeare , aduertisements for desolation , as Iosephus doth relate : and did not God giue vs sufficient warning , and aduertisement of those iudgements which of late haue fallen vpon this Land ; thus doth Iohn at this time to the Pha●isees .

And Iohn doth this , first that those his aduertisements and warnings might moue vs to repentance ; this effect they wrought both in wicked Ahab , and likewise in the Niniuites : the hunter doth not disquiet his prey , but rather waits till it rest , that he may thrust it through ; but God doth rouse vs vp , least we be thrust through . Secondly , that the wicked may be the more inexcusable , yea & forced to approue of Gods iudgements when they fall vpon them .

This serueth for Instruction , Exhortation , and Reprehension : Instruction , to shew vs the truth of that excellent comfort , that God doth not delight in the death of a sinner , if he were desirous to destroy he needeth not to giue vs warning , but because he is vnwilling we should perish , he doth giue vs admonition of our danger that we may repent .

Exhortation , seeing it hath pleased God to giue vs warning , O let vs in time take warning , let vs humble our selues vnder the mightie hand of God ; Ioel 2.14 . let vs rent our hearts and not our garments , and returne vnto the Lord ; wee shall finde him mercifull and gracious , slow to anger , and of great kindenesse .

Reprehension , Iet . 29.29 . we haue not taken to heart Gods aduertisements and warnings : the Lord may complaine of vs as he did of his owne people , that we would not heare : great iudgements haue seased vpon vs already , greater may , as they are daily threatned , because we doe not heare . Both the Israelites and the Iewes were led into captiuitie , the one vnto Syria , the other vnto Babylon , because they would not heare , they despised those warnings which were offered : did not the Spaniard in 88. seeke the destruction of this Land , as he doth now : did not the Papists , Anno 1605. in that horrible Gun-powder treason , plot the death both of Church and Common-wealth ? Doe not innumerable Locusts of the bottomelesse pit of hell , sent by the diuell and that Romish Antichrist , swarme in this Land ? Hath not there beene such a Pestilence of late , that the like was neuer amongst vs ? How many haue died by famine at home , by the Seas and Sword of the enemy abroad ? yet for all those aduertisements we neglect Piette , prophane Gods Sabbath , blaspheme his name , omit the duties both of the first and second Table : where is our amendment and conuersion vnto the Lord , wee rather increase then decrease in wickednesse ? and is not this one euident token that the Lord will yet poure an heauier iudgement vpon vs , a rebellious Nation , contemning the day of our visitation , therefore as Hosea said to Iudah , Hosea 4.1.2.3.4 . loe I say to Britaine , Heare the word of the Lord yee children of Britaine , for the Lord hath a controuersie with the Inhabitants of the Land , because that there is no mercy nor truth , nor knowledge of God in the Land : by swearing , and lying , and killing , and slaying , and wheredome , they breake one , and bloud toucheth bloud ; therefore shall the Land mourus , and euery one that dwelleth therein , shall be cut off , &c. We feare the sword it may seaze vpon vs , let vs then repent in time of all our sinnea . In taking to heart the iudgements threatned , let vs make vse of our time of peace , in being zealous of Gods glory and our owne saluation ; let vs turne to our first loue , from whence we are fallen , ere the Lord make a full end of vs : let vs imitate such as feared the word of the Lord among the seruants of Pharaoh , Exod. 9.20 . who being warned by Moses , made their seruants and their cattell to flye into the houses : let vs , I say , take warning in time ; least iudgements seaze , as vpon the Sodomites in the like kinde , take vs at vnawares , whilst we expect no such thing . These of the end .

Thus in Generall , both touching the Occasion , Substance , Method , and end of this Commination : I come now to speake of the words in particular .