God this being the same will that Adam had in the state of innocencie Obiect Good trees cannot bring foorth euill fruite therefore the Angels being good could not sinne of themselues Answ. A good tree remaining good bringeth foorth good fruite but being changeable may bring forth euill So much of the cause of the fall of Angels The second thing in their fall is the parts of it which here are two first They kept not their first beginning Secondly They left their owne habitation First they fell from their first estate which words are expounded Ioh. 8.44 they stood not in the truth By this truth is meant the image of God in righteousnes and true holines Eph. 4.24 and this image is truly called truth because it neuer deceiueth men as vnrighteousnes doth which maketh a glorious shew of pleasure or profit but indeede it deceiueth men who finde nothing lesse therein Secondly because herein is no hypocrisie it maketh no shew or appearance of other than indeed it is as the manner of falsehood is The sense then is that the Angels voluntarily departed from their originall condition and stood not in that image of God wherein they were created The second part of this one sinne is that they left their habitation which a man might esteeme but a small matter but yet the sinne is not small for God in the beginning appointed most excellent places for his seuerall creatures wherein they were to performe their seruice and homage vnto God as Heauen was the proper place assigned to Angels to man Paradise in his innocencie as after his fall the families of the Patriarches before and in Christs time the Temple since that time the societies and congregations of the faithfull are these places appointed for man to set 〈◊〉 the speciall praises of the Creator in Now the Angels leauing their place incurred two grieuous sinneâ— first they left the presence of God secondly their office and calling in which they ought for euer to haue been employed in the glorifying of God Ob. But doe not the Diuelâ— keepe in the ayre Ans. Some of them doe by Gods permission but not as in their proper place or first habitation for that was in the comfortable presence of God in heauen The third point in this sinne is the measure of it They left that is wholly and toâ—ally their condition they quite forsooke God his image heauen it selfe and that office which therein they were assigned vnto Obiect Here it may bee obiected If the Angels in their innocencie and excellencie fâ—ll wholy and vtterly from God much more 〈◊〉 sinfull man although beleeuers wholy fall from God and vtterly cut themselues by 〈◊〉 from Christ. Ans. But hereunto I answere that there is not the same reason of the grace of creation as iâ— of the grace of regeneration for that commeth farre short of this by the former the creature hath a power either to stand or fall to abide with God or depart from him and this power is in it selfe but by this latter grace of regeneration such feare of God is put into the hearts of the regenerate that they shall not depart from God Iere. 32.40 and this power of not falling is in them indeed but not from themselues neither is it strange that there should bee such difference betweene the state of nature and that which is aboue nature Againe as the grace of creation and regeneration is different so there is a difference of the will created and regenerate Created will hath a freedome to will that which is good so hath the will regenerate also Secondly created will hath a power to will to perseuere in that which is good so also hath the will regenerate The created will hath not the will it selfe neither the act of perseuerance wherein it differeth from the will regenerate which hath both these Heere the Schoolemen deceiued themselues and others in that they taught that in the conuersion of a sinner the will hath a freedome to receiue grace or not to receiue it so placing it in the will of man and putting it in his own hand and power to beleeue or not beleeue But the truth is that in the first conuersion of a sinner the will rebelleth and 〈◊〉 For none commeth to the Sonne vnlesse the Father draw him it is not the will it selfe but the conuersion of it that frameâ—â— i◠〈◊〉 willingnes making it of vnwilling willing to â—â—tertaine that which iâ— truly good Iâ— is vntrue that the will of man is now as the will of Angels was before their fall hauing a power to fall or not fall Vse First in thâ—â— the Angels were condemned for forsaking their first beginning we must bewaile this 〈◊〉 sin in our selues for we also had the same first beginning with them the same image of God 〈…〉 vpon 〈◊〉 which wee haue willingly departed 〈…〉 that remaineth for vs to doe which belongeth not 〈◊〉 them to vsâ— all meanes to obtaine ouâ— first beginnings againe that this image may be restored vnto vs and renued vpon vs vnto which three things are required first that our spirituall vnderstanding be cleered and enlightened secondly that a good heart and conscience bee gotten and preserued thirdly a subiection in our whole conuersation vnto all the lawes and commandements of God Secondly though we haue the same beginning by creation which is lost by our fall yet wee haue another beginning by a new birth and regeneration which they want we haue been borne baptized and brought vp many yeeres in the true faith and profession of Christ now our dutie is to bee more wise than before to be warie lest wee fall from this beginning as wee haue done from the former but cleaue to our faith and stand to our vow made in our Baptisme for otherwise our estate becommeth as remedilesse as the condition of the Angels themselues who are shut vp in the chaines of condemnation for euer Thirdly we see how farre the Scriptures may bee said to bee sufficient to cleere all doubtes and determine all controuersies seeing here it onely propoundeth a generall sinne of Angels and nameth no particular as Peter also saith they sinned and Iohn that they stood not in the truth Thus contenting it selfe with generall tearmes without particularizing the proper sinne deseruing this iudgement and determineth not that great question controuerted among Diuines of whome some say it was a 〈◊〉 in thought otherâ— that it was actuall others that it was enuie some Pride c. which maketh the Papists saye that the Scriptures are not sufficient to determine all hard questions But we must not imagine the Scriptures to be such a iudge 〈◊〉 decideth all doubts which the curiositie of mans braine may cast within it selfe whereof there are 〈◊〉 among the ancient Schoolemen such as this iâ— by scripture indeterminable nay of purpose the holy Ghost â—uâ—teth 〈◊〉 all cause of such curiositie by silence in such â—nnecessarie matters that 〈…〉 the rather 〈◊〉 to â—â—re
multiplication of loue towards God and man yea towards our enemies seeing the more this is multiplied the happier is our estate yea and the condition of the Church vpon earth Vers. 3. Beloued when I gaue 〈◊〉 diligence to write vnto you of the common saluation it was needfull for me to write vnto you that ye should earnestly contend for the faith which was once giuen vnto the Saints Here begins the second part of this Epistle which is the Exhortation reaching to the end of the 23. verse In this verse two things are contained First the causes which mooued the Apostle to write the Epistle Secondly the matter of his exhortation The causes of his writing are three First his loue noted in the word Beloued Secondly his readie and willing minde of himselfe noted in the word diligence which signifieth a carefull endeuour and studie to doe the Church good and it is enlarged by three arguments first in that he gaue all diligence and not some part onely to further the Church Secondly when hee could not speake to the Catholike church he gaue diligence to write Thirdly he writeth not of small matters but of things most weightie such as concernâ— their saluation against which seeing it might be obiected that he was not able to write of such a weightie matter hee therefore calles it common saluation to cut oft that surmise as also to shew that it is common to himselfe and the whole Church of which therefore hauing a share therein he is not ignorant The third cause in the word needfull a necessitie was laid vpon him in that he was called to bee an Apostle and so bound to further the saluation of the Catholike Church Out of these three motiues which caused the Apostle to write obserue First that euery Minister that would deliuer the word faithfully must haue three things to excite him thereto first loue towards the Church to which he is called Secondly a readie minde to further the saluation of their soules Thirdly the bond of his calling stirring him vp to faithfulnes and diligence All these three concurred in Paul first his loue appeared 2. Cor. 5.14 Secondly his readie minde was not wanting Philip. 2.17 Thirdly for his calling that vrged him see 1. Cor. 9.16 Note hence also that whosoeuer would heare the word or reade it to saluation must bring three things in his heart first a loue to the word deliuered This caused Dauid often to muse thereupon Psal. 119.97 Secondly a readie and diligent minde to receiue and reteine it this was in the Bereans Act. 17.11 and in the Galathians when they receiued Paul as an Angell of God Gal. 4.14 Thirdly a consideration of the great necessitie of hearing and reading the word Prou. 29.18 Where vision failes people perish Thirdly in this example of the Apostle all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock for which cause they are called Watchmen because they are to watch ouer their soules Yea Sauiours Obadiah 21. to put them in minde that they are to bothe meanes of sauing men They had noâ— need then be entangled with many charges and other businesses Fourthly as the Apostle writeth of the common saluation of which he hath good experience so euery Minister must see that he haue experience in himselfe of that he teacheth others and haue a taste of that in his owne heart which he would haue others seasoned withall els his teaching shall be cold The second part of this verse is the exhortation the whole matter and substance may be reduced to three heads First that faith is a notable treasure which hath many enemies Secondly that the Saints are the keepers of it Thirdly that the office of euery member of the Catholike Church is to hold and maintaine this treasure For the first that faith is a treasure appeareth 2. Pet. 1.1 where it is called pretious faith 2. Cor. 4.7 a treasure in earthly vessels and by this that a fight is here inioyned against the enemies of it For the cleering of which consider two things first what it is Secondly who be the enemies of it against whom we must fight and them we shal ioyntly obserue with the seueral grouÌ„ds of faith For the first this faith is nothing els but the holesome doctrine of the Gospel called by Paul to Titus 1.1 the truth according to godlines So 1. Tim. 4.1 this faith which many shall denie is opposed to the doctrine of Diuels Now for our more orderly proceeding wee must consider that this doctrine of faith admitteth a distinction which Paul himselfe maketh 1. Cor. 3.11.12 Some doctrines are of the foundation without which religion cannot stand such as are set downe Hebr. 6.1 Others pertaine to the foundation but are not of it as gold and siluer built vpon the foundation It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall reduced by the Apostle to two generall heads Faith and Loue. The wholesome doctrine of faith containes things needfull to be beleeued The wholesome doctrine of loue containes things necessarily to be practised And both these are expresly set downe in Scripture as wee shall sâ—ew in their order Grounds of doctrine to be beleeued First That all the doctrine of the Prophets and Apostles 〈◊〉 giuen by diuine inspiration 2. Tim. 3.16 All Scripture is giuen by diuine inspiration that is all the doctrine both for matter stile and words of Scripture is deliuered by the inspiration of the holy Ghost Hence it followeth that all Scripture is authenticall as hauing the authoritie from God yea and must be beleeued as if God from heauen should speake without disputation or calling any part of it into question This ground must first be laid If it be said the Scripture may be prooued by reason and by the generall consent of the Church Ans. That is vntrue for reason cannot settle the conscience to beleeue in any point But scripture telleth there is a God which reason prooueth Ans. Reason out of nature teacheth there is a God but by the word of God only I doe beleeue it inducements to faith may be brought out of nature but Gods word onely causeth true beliefe Secondly for the authoritie of the Church I beleeue not because the Church saith so but because the Scripture saith it and the Church I beleeue so farre as she consents with the word and speaketh out of it The aduersaries of this ground against whom we must fight First the Turkes and Turkish religion who denie scripture to bee giuen by inspiration and denie the bookes of the Prophets and Apostles and in stead of them stand to their Alcaran Secondly the Iewes who refuse the bookes of the new Testament Thirdly the Atheist who will beleeue nothing of all this Fourthly the painted aduersarie the Papist who vndermines this ground first saying that the Hebrew and Greeke text
things must be taught first what it is secondly what is the vse of it For the first Repentance as Paul describeth it is a conuersion whereby a sinner turneth himselfe vnto God and bringeth foorth fruites worthie amendement of life There be two kindes of conuersion of a sinner first that whereby God turneth man Secondly that whereby a man being turned by God turneth himselfe by grace the former is not repentance properly but the latter Iere. 31.18 Conuert thou me and I shall bee conuerted Surely after that I conuerted I repented Quest. In what part is this conuersion made Ans. It beginneth in the minde but it is of the whole man the minde laying off all purpose of sinning the conscience calling backe from sinne the will not seeking to fulfill the lusts of it but the whole man endeuouring to please God thorough his whole conuersation further repentance is attended with diuers fruites worthie newnes of life These are the duties of the Morall law performed in faith and truth without hypocrisie which because they proceede from the same beginning are approoued of God as repentance is The second point in this dutie is the vse of repentance and that is not to be â— cause of saluation but only a way wherin men must walke to life euerlasting We are slandered by the Popish church while they exclaime that our doctrine requireth nothing but faith to be saued by and so wee become enemies to all good workes But this is not our doctrine for we hold the workes of repentance to be the way of saluation Indeed when we speak of the instrument wherby we lay hold vpon Christ that we say is faith onely not hope loue or any workes but when wee speake of a way to life then faith is not alone but repentance is required hope the feare of God and eâ—â—â—y good worke So women are said to be saued thorough bearing of children 1. Tim. 2.15 namely as a way wherein they practise their faith and obedience Thus Abrahams faith and workes went together Iam. 2.22 Secondly The Aduersaries of this ground are first professors of Religion who content themselues with a fained repentance for most men being pricked and stung with the sense of their sinnes for a while will hold downe their heads like a bulrush breake off their companie come to Church pray heare the word and performe other duties but when the remorse is once past they returne to their former course of licentiousnes and this is thought a sufficient repentance whereas it is but ceremoniall and a fig leafe whereby men seeke to couer themselues for true repentance changeth the minde will affections conscience yea all the actions of life Secondly the Romish Church which for many hundred yeeres hath ouerturned this doctrine as first in generall aboue these 500. yeeres penance and publike confession of persons excommunicated hath bin by them taken and deemed to be repentance it selfe any other hath been scarse taught or knowne in these partes of the world Secondlie repentance is by them turned into a iudiciall proceeding and sentence of the court wherein the Minister must be iudge the sinner must come vnder confession the Minister must passe sentence and the other must make satisfaction accordingly which is an high abuse of this doctrine Thirdly they hold the workes of Contrition Confession and Satisfaction to merit yea and to conferre pardon of sinne and so abolish the merit and satisfaction of Christ. Secondly the world hath bin by that Church deceiued in diuers particulars concerning this doctrine as namely first it hath bin taught that repentance for the originall of it is partly from nature partly from grace partly from God partly from our selues which is a false foundation ioyning light with darkenesse it being wholy from grace Secondly remorse of conscience which the very diuels may haue is made a parte of repentance Saul himselfe nay Iudas wanted not this contrition which is no grace but a preparation vnto it Thirdly they make Auricular Confession whereby euery man is bound to confesse all and euery one of his sins with their circumstances in the Priests eare so necessarilie vnto repentance as without which he cannot haue pardon which is a very gibbet to the conscience Fourthly they turne their Canonicall satisfaction into satisfaction of Gods iâ—â—stice for sinne wherein blasphemously they ouerthrow the most perfect satisfaction of the Sonne of God We are therfore to praise God who hath taken from our neckes this yoke of the Roman Church which neither wee not our fathers were able to beare The second ground of practise is concerning the exercise of repentance Luk. 9.23 If any man wil come after me let him deny himselfe and take vp his crosse and follow me In which ground we will consider three thinges first the meaning secondly the moment thirdly the aduersaries against whom wee must contend For the meaning If any man wil follow me that is will bee my Disciple for Disciples vsed to follow their Maisters and teachers hee must learne three duties First Leâ— him denie himselfe Secondlie take vp his crosse Thirdlie follow mee To the deniall of our selues three things are required First we must for the magnifying of the grace of God abâ—se our selues euen to nothing An example whereof wee haue in Paul 1. Cor. 3.7 I I haue planted Apollo hath watred but neither is he that planteth any thing neither he that watreth but God that giueth increase If the planter bee nothing much lesse the planted We are not able as of our selues to think a good thought And againe All our sufficiencie is of God Secondly wee must renounce our owne reason and will and bring them vnder subiection to the will of God wee must not striue to haue willes of our owne but let Christs will be sufficient for vs his wisedome must be our reason Thirdly wee must esteeme all things as dung for Christ and preserue within vs a readines to leaue and forsake friends riches honours yea ouâ— libertie and life it selfe if need be for his sake and a good conscience The second dutie is To take vp our crosse daily vnto which two things are required first euery member of the Church must make reckoning of and looke for daily crosses priuate and particular in his calling and in his profession Secondly when the crosse commeth it must be taken vp cheerfully and borne with reioycing Matth. 5.12 Reioyce and be glad namely euen when men reuile and persecute you Rom. 5.3 Iustified persons are able to reioyce in tribulations according to the exhortation Iam. 1.2 Count it aâ— exceeding ioy An example of the Saints Hebr. 10.34 who suffred with ioy the spoyling of their goods The third dutie of a Disciple is after the two former to follow Christ. For when Christ saith And follow me it is as though he had said I goe before bearing my crosse let my Disciples follow me step by step in bearing of this crosse This containeth in it the maine
Some are cut off thou standest by faith be not high minded but feare Secondly wee may not be offended when we see the Gospell not receiued yea hated of men and the professors of it persecuted for many are of old ordained to be vnderminers of the truth euen to this condemnation which by disobedience they hasten vpon themselues If the Gospell be hid to any it is to them that perish Thirdly many Diuines ouershoot themselues that seeke to obscure or ouerthrow this doctrine of reprobation teaching that God for his part electeth all and that man himselfe is the cause of reprobation so as man is either the sauiour or damner of himselfe by receiuing or refusing grace offered whereas the Scripture speaketh otherwise and here teacheth vs that some men were enrolled to certen iudgement by God before all worlds The darkning of this doctrine breedeth securitie of spirit wherein grace is made so large and saluation so easie that if men will they may be saued whereas our doctrine leadeth to the feare of God and a care to walke as in his presence continually Lastly in that it is added they were preordained of old note first the time of the reiection of some men namely before all worlds Secondly the proper cause of the decree of God which must needes be in himselfe because it was before the creature was Rom. 9.11 Before they had done good or euill That is before he considered of their good or euill in his decree he decreed to loue the one and hate the other So Ephes. 1.9 whom hee chuseth he chuseth in himselfe Not informing his iudgement nor framing his counsels as man doth from outward respects he goeth not out of himselfe for any motiue to chuse or refuse but as Matth. 11.25 because his good pleasure was such This confuteth the Popish error which affirmeth that God did decree according to his foresight of faith or infidelitie the sauing of some and refusing of other but this cannot stand seeing Gods decree is in order and time before the creature which being the latter cannot bee the cause of the former The third adiunct or property of these seducers is their want of religion Vngodly men they are Vngodlines is a sinne much spoken of but not so wel known and therefore it is requisite to shew the nature of it that wee may know who an vngodly man is the rather because it is a grieuous sinne much greater than any of the seauen deadly sins of the Papists being the ground of them all Secondly because it is rooted in the bottome of the heart and cannot be so easily discerned as others though as dangerous as any Thirdly because it is a sinne more spirituall against the first Commandement of the first table directed against God himselfe robbing him of his due honour For the cleere knowledge of which consider three maine parts or properties of vngodlinesse first that it denieth God the honour due vnto him and that three waies first by ignorance it causeth the vngodly man to rob him of his honour in that he acknowledgeth not the Godhead but in his heart he inwardly denieth the prouidence the presence the iustice mercie power and the other attributes of God Psal. 14.1 The thought of the heart of the foole that is of euery vngodly man is that there is no God not that in conscience he is not conuinced of the contrarie but by reason of his wicked heart vpon occasion offered he is willing to acknowledge none Secondly by not subiecting the conscience and life to the written will and word of God but reiecting and renouncing subiection thereunto Thus Iob bringeth in the vngodly man saying to the Almightie Depart from vs wee will haue none of thy waies which is too outragious to â—ee the speech of the tongue but of the heart casting off the Lords yoke To whom the King shall say Those mine enemies that would not haue mee to raigne ouer them bring them hither and slay them before me Luk. 19.27 Thirdly by not lifting vp the heart by inuocation of God for blessings needfull and in thanksgiuing for benefits receiued the property of the vngodly man is that he calleth not vpon God Psalm 14.4 This point of Atheisme maketh a man like a beast which looketh not vp from wheÌ„ce his food falleth The second propertie of vngodlines is to attribute and giue this honour which it denieth God vnto some thing else than God as when the vngodlie man setteth his loue ioy feare or any other affection vpon any thing besides God Thus the couetous man becommeth an Idolater And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God The third propertie of it is when it giueth God his due honour to denie him the true manner which causeth the vngodly man to content himselfe with a forme and shew of godlines outwardly bearing himselfe as godly but inwardly wanteth the power of it the heart is not single but full of fraud of doubling and deceit before God who looketh into it and delighteth not with the approching of the lippes when the heart is remoued By which wee see the practise of the vngodly man sundrie waies robbing God of his due honour which one sinne entertained breedeth and nourisheth sinnes of all sorts and so much wee are giuen to vnderstand in the placing of it here as the first sinne of the seducers producing a great number of sins more noted in them through the Epistle neither can any other be looked for but that the life should be plentifull in all sinnes where the heart is possessed of this vngodlines Rom. 1.26 The Gentiles acknowledged not God and therfore he gaue them vp to vile affections and this was the ground of all those sins reckoned there aboue twentie in number Abraham thought not amisse that he might easily bee slaine for Sarah his wife whom therefore he durst not confesse if the feare of God were not in Abimilechâ— Court Genes 20. giuing vs to know that where the feare of God is not in the heart there is no bones made of any sinne in the life no not of murther it selfe Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne and heartily to bewaile it aboue all other sinnes as the mother sinne of the rest But some may say We are not tainted with this sinne we abhorre to be counted vngodly Ans. It is too common a sinne among all sorts wee haue indeede an outward forme of godlines we come to heare the word to pray to receiue the Sacraments but the most want the power of it in their hearts for first the lawes binde our outward man to this outward forme but the hearts of men remaine secure seldome thinking of their sinne and damnable estate by it and seldome sorrowing for the same and saying What haue we done Secondly many haue the forme of godlinesse whose hearts are filled with the cares of this life which choke vp
couenant sacrifices worshippe of whom Christ came according to the flesâ— Rom. 3.2 and 9.4 notwithstanding all which prerogatiues the Lord destroyed them If it had been a Heathen people against whom this destruction had preuailed it had been worthie obseruation but much more when it is against Gods owne people Here then we learne that no outward priuiledge can auaile vs nor any oâ—â—ward meanes of saluation bee effectuall or fruitful to our good out of their right vse in faith and repentance Rom. 2.25 Circumcision is nothing vnlesse thou keepe the law Gal. 6. Neither Circumcision auaileth nor vncircumcision but a new creature Iudas had many great priuiledges and yet perished This made Paul though he had many priuiledges to account them all as dung in regard of the knowledge of Christ Phil. 3.8 We must not then content our selues with the meanes of saluation in the Word and Sacraments but vse them aright in faith and repentance otherwise they being out of their holy vse enioyed shall turne to our destruction and greater condemnation as they did to this people who notwithstanding them were destroied The second thing in the example is the time when the Israelites were destroyed that is after their deliuerance out of Egypt God had diuersly testified his loue to this people hauing chosen them out of all the people of the earth he called himselfe their God and hee gaue them many pledges of his loue but especially in that their great deliuerance out of the bondage of Egypt by such an outstretched arme yet for all this not long after they sinning against him hee destroyed them Whence learne that after many great blessings men not walking worthie of them but prouoking the Lord by their sins commeth a great vengeance The whole booke of the Iudges is a worthie proofe of this truth where wee shall see the people still forgetting their deliuerance and are forthwith left to Tyrants to bee afflicted for tenne twentie fourtie yeeres together The same appeareth in the Common-wealth of Israel vnder the Kings In the daies of Salomon the state was most florishing and glorious enioying a most happie peace but Salomon once forgetting the Lord and his Commandements and falling to the Idolatrie of his outlandish wiues there followed most fearefull accidents as the diuision and rent of the tenne Tribes from Iudah a long dissention and hot warre between Rehâ—boam and Ieroboam whose Idolatries brought much euill vpon their seuerall lands and at last vtter desolation the tenne Tribes being carried into Syria captiues and there ended their daies the other two Tribes into Babylon and there remained 70. yeeres which iudgements ouertook them about 400. yeeres after Iacob when hee went ouer Iordan made a vow to the Lord that if God would blesse him and giue him but food and raiment he would in way of thankfulnes returne to the Lord the tenth part of his goods Gen. 28.22 God blesseth him so farre as hee became a mightie man hauing the substance of a Prince in this abundance he forgat his vow or neglected it but what followed of it was there not horrible confusion in his familie Dinaâ— was deflowred Ruben ascended to his fathers bed Hamor was slaine and the Lord is glad to call to minde hiâ— vow Gen. 35.1 Vse This doctrine concerneth vs neerely in this land who by Gods mercie haue enioyed many of his best blessings in this our long peace hauing bin deliuered from the Egypt of Rome and haue 〈◊〉 vnder the Lords protection all the day long but as ouâ— blessings haue been and are many and great so haue been and are our rebellions raging amongst vs especially that sinne of falling from our first loue so as lâ—sse loue of God and religion is to bee found amongst vs than heretofore besides that our peace causeth men to make their heauen here vpon earth and to embrace and affect things below these sins vnrepented of will bring vpon vs daies of affliction wee hauing no more priuiledge than this people had who after their deliuerance were destroyed The third point in this destruction is the cause of it namely because they beleeued not here first obserue what kind of vnbeleefe this was To the answere of which we must know that first God had promised to Abraham that after 430. yeeres hee would giue to his posteritie the land of Canaan for their inheritance this promise they all knew well inough Secondly it was often repeated renued and namely to Moses vnto whom the Lord promised that he should be their guide yea and that himselfe would proâ—ect them in their iournie and safely conduct them thither Thirdly God sealed this promise by many and sundrie signes and miracles both in Egypt at the red sea and in the wildernesse yet for all this they beleeued not that God would accomplish these promises vnto them to bring them to that good land and further seeing the land of Canaan was a type of that heauenlie Canaan they beleeued not that God would bring them to heauen and giue them inheritance in that eternall rest by meanes of the Messias This vnbeleefe then of the promises of God was the cause of their destruction Secondly why are they destroyed for vnbeleefe rather then for their murmuring fornication and diuerse other sinnes which weâ— reade of to haue been rise among them Ans. Although they murmured blasphemed tempted God reuiled their guides c. yet this sinne of vnbeleefe was the foundation and ground of them all the which doth the more displease God in that it was the first sinne that euer was in the world and the mother of all transgression Secondly this sinne in a more speciall manner dishonoreth God in making him a lyer and so toucheth his honour more neerely Thirdly what was this destruction An. It was the destruction of their soules and bodies for their carcasses were left in the wildernesse where they fell and their soules haue their portion in the lake prepared for vnbeleeuers Reuel 21. For the furâ—her hatred of this sinne see 2. Kings 7.19 the Prince who would not beleeue the word of the Lord was troden to death and Moses not waiting but failing in his faith was barred the land of Canaan and onely saw it a farre off Vse Seeing destruction followeth vnbeleefe we must labour to see our vnbeleâ—fe and take out that exhortation Heb. 3.12 Take heede least there be in any of vs an euill heart of vnbeleefe to depart away from the liuing God which place well considered sheweth what are the degrees of falling away which are studiously to bee declined as first when a man is deceiued by sin and giueth himselfe libertie thereunto Secondly when the heart is hardened and made an euill heart Thirdly when infidelitiâ— taketh possession of the hart to rule it and cause it to call in question Gods promises and prouidence Fourthly then followeth apostasie and departure from God now wee must beware of the least and lowest of these degrees of this
must needs bee most admirable diuine and excellent Dauid speaking of the glorie that man once had and in admiration of it being not able to containe himselfe breaketh out into a speech full of passion O Lord what is man that thou art so mindfull of him I thou hast made him little inferiour to the Angels Shewing that the chiefe glorie of men in their best estate is inferiour to the excellent condition of Angels Yea further it is a part of the glorie of God to be attended of them and a part of our glorie after the resurrection to be like them Whence note the scope of the Apostle which is hence to teach vs that no glorie beautie or excellencie of the creature can exempt it from the punishment of sin when it falleth thereinto nay the more glorious the sinfull creature is the more grieuous punishment may it expect if sinne be found therein as the Angels here which may instruct those who are in these schooles of the Prophets in which many men excell in rare gifts of whom in regard of their wisedome and knowledge may bee said as the woman of Tekoah said of Dauid 2. Sam. 14.17 My Lord is as an Angell of God to heare good and bad And they are the Angels of the Lord of hostes Malac. 2.7 Yet for all this let them not be puffed vp hereby but walke in feare and trembling not emboldening themselues to sinne for bee it they were as the Angels in gifts yet if they sinne they shall be as Angels in punishment also Secondly hence note that Angels are substances though inuisible hauing being life sense and vnderstanding and are not onely qualities for pure qualities neither can sin nor be capable of punishment as the Angels are here said to be Ob. It will be said seeing they are capable of punishment they must be bodily substances Ans. No it is sufficient they be substances to be capable of punishment though spirituall for the punishment of hell is spirituall Where wee see the Sadduces and others euen of our daies are deceiued who thinke Angels to be nothing but Motions and melancholy passions and the Libertines also who thinke they are nothing but good and bad successe Thirdly the name Angell is not a name of nature but of office which signifieth that their office was to be the messengers of God who were to stand round about him as attendants readie to be sent foorth at his pleasure for the execution of his will in all the parts of the world In which function of theirs they are propounded patternes to vs and examples for our imitation who ought accordingly to set our selues euer in the presence of God as prest and readie to performe his will for so wee pray daily Let thy will be done in earth as it is in heauen that is Giue vs grace with cheerefulnes and readines to performe thy will here on earth as the Angels in heauen do for whosoeuer would be like the Angels in heauen must be herein like them first in earth Now in that this name is here giuen to the Diuels and wicked spirits it sheweth two things first what their office was in the creation vnto which they were fitted and deputed Secondly the iustice of their punishment for the neglect of the execution of the same Fourthly obserue the distinction of Angels of which some kept their first estate others of which hee here speaketh left their first condition some stoode and some fell the ground of which distinction Paul mentioneth 1. Tim. 5.21 I charge thee before God and his elect Angels Some therefore are elected and because election presupposeth a refusall others are reiected no other cause of this distinction is known to man but the will of God and his good pleasure Ob. If any man say it was because God foresaw that some would fall and others would stand I answere that is no cause for God did not onely foresee the fall of some but decreed also before all worlds to confirme some in their state and to passe by others in his iustice so as the cause shall euer rest in his good will which willing the same maketh it most iust not giuing vs any leaue otherwise to dispute of this doctrine or curiously to search out the secrets of it but rather to stand in admiration and say with Paul O the depth of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his waies past finding out Now followeth the second point namely the fall of the Angels in which obserue three points first the cause secondly the parts thirdly the measure of the fall The cause of their fal in these words which kept not their first estate but left their habitation themselues were the cause of their own fall which is thus prooued Either God must be the cause of their sin or man or themselues but neither God nor man and therefore themselues First God cannot be the cause for that were iniustice to condemne them for that which himselfe caused how vnrighteous were it first to cause them to fall and then to punish them for falling Obiect But it will be said that God did foresee their fall and might haue preuented it and so not hindring it hee seemeth to bee a cause of it Ans. Whosoeuer foreseeth an euill and hindreth it not when hee may is accessarie vnto it so be he be bound to hinder it but God was not bound to hinder it being a most absolute Lord not bound to any of his creatures further than he bindeth himselfe Ob. But God did not confirme them in that grace which he gaue them whereupon they fell whereas if he had confirmed them they had stood whence carnall reason concludeth God to bee the cause of the fall Answ. God gaue them grace in creating them righteous but confirmed them not therein he gaue them a power to will to perseuere but gaue them not the will not perseuerance it selfe and yet he is not to bee blamed because he would not doe it Quest. Why would hee not Ans. I answere with the Apostle What art thou O man that disputest with God Let vs without further reasoning stay our selues in these two conclusions first that God is an absolute Lord neither bound to any action neither to giue reason of any secondly that hee doth all to the glorie of his name in the manifestation of his mercie and iustice Secondly as God is no cause or author of this fall of Angels no more is man for the Angels fell first and were the cause of mans fall and therefore themselues were the proper cause of their owne fall Qu. How can this be Ans. The Angels had in themselues the proper cause and beginning of their own fall and that was a free flexible will whereby for the present they willed that which was good and might will to perseuere in it but that will being mutable they might also will euill and so fall from
sinnes and hereby they are conuinced to bee dreamers seeing they sleepe securely in the middest of such iudgements In handling the words wee will first speak of the fountain because it is first in nature and then secondly of their sinnes flowing from thence The originâ—ll of these sinnes is that they are dreamers which worde leadeth vs to a double cause of them first that they are sleepers made 〈◊〉 with sleepe and secondly in this sleepe of theirs they are deluded with dreames We are then to vnderstand first what thâ—â— sleepe is and in the next pâ—â—ce what bee the dreameâ— which in 〈◊〉 sleepe 〈◊〉 them This sleepe is not that naturall sleepe which oppresseth the bodie but a spirituall sleepe like vnto that in diuers things going ouer the soule binding vp the faculties of the same and bringing a heauines or deadnes rather into all the powers of man so far forth as they ought to be mouing in spiritual actions and affaires It causeth the mind neuer to thinke seriously of God or a mans owne estate the conscience neuer or seldom to accuse for sinne committed the will neuer or seldome to will that which is truly good the affections neuer or seldome to be mooued at Gods word or workes Thus it goeth ouer the whole soule and casteth it in a dead sleepe so as it is altogether vnfit to goe about the actions of an heauenly life Example hereof we haue in the old world they eat and dranke c. and knew nothing till the flood came they dreamed continually of many other things but neuer of their owne destruction Diues also was cast on such a sleepe he fâ—red deliciously euery day hee neuer thought of heauen for he was neuer to come there nor of hell fire till he felt the flame This spirituall sleep is three-foldâ— first the naturall sleepe of heart by which euery one is ouertaken so as by nature no man can so much as moue himselfe to the least good till God awake him and say to him Awake thou that sleepest and stand vp from the dead The second sleepe is a slumber and indeed the remainders of this naturall sleepe in the children of God being awakened out of their dead sleepe for euen they are ouertaken often with a spirituall slumber by reason of remainders of sin in them So the spouse acknowledgeth Cant. 5.2 I sleep but my heart waketh The third sleepe is the increase of that naturall sleepe and deadnes of heart by the custome of sinne when as the heart is made past feeling and altogether senselesse through continuance in sinne Ephes. 4.19 This last kind is that which is attributed here to these deceiuers for so the word notwithstanding importeth for although they knew the iudgements of God against sinne yet they are senselesse and carelesse in the middest of them Now in the next place let vs see what these dreames are here spoken of and they bee nothing else but wicked carnall and vaine imaginations arising from an impure heart and conceiued in a corrupted mind which in the end deceiue and delude men no otherwise than a dreame which while a man sleepeth seemeth to haue some truth in it but as soone as one awaketh it vanisheth away and indeed hath in it nothing lesse An example whereof wee haue in the rich man Luk. 12.19 who in his fulnes and encrease of riches dreamed of an happinesse and a continuance in it many yeeres when that night his soule was taken away The Angell of the Church of Laodices dreamed that hee was rich encreased with wealth and stood in need of nothing whereas hee knew not that hee was blinde poore miserable and naked Reue. 3.17 So the Pharisee dreamed that he was another manner of man than the poore sinfull Publicane but it was but a meere dreame for the other departed away iustified Doct. Hence we may note the cause why so few entertaine the doctrine of the Gospell so few forsake their sinnes and turne vnto God and that is because men are dreamers being cast and lulled asleepe in their sinnes and therein deluded with many false imaginations which draw them from God As first some pleade that they were neuer booke learned they could neuer write nor reade therefore they must be excused in their ignorance as not being bound to know the word of God they need not frequent so many sermons or if they doe they are not greatly to care to carrie them away Secondly others dreame that because they haue liued thus long and yet had neuer any such crosse as they see befall others therfore they are most happie men and God loueth them they finde the blessing of God vpon them in euery thing and therefore they serue God well enough or so much as serueth their turne Thirdly others haue learning and knowledge and begin to dreame that therefore they want nothing they blesse themselues in their naked knowledge and neuer haue care in their hearts to receiue Christ. Fourthly others are prophane and dreame that the Master will not come yet God will not yet call them they shall haue time enough to repent in for they craue but one houre on their death-beds and that shal they haue in the meane time they giue themselues ouer to riot and excesse neuer regarding though all the world crie shame vpon them vntill their Master take them vnawares Lastly it is a common dreame amongst men that the promise of life eternal is but a dreame and so many make but a dreame of the whole word of God and all religion that looke as Sarah did not so much regard the promise as she ought to haue done because she tooke it for a dreame and made a matter of laughter of it Gen. 18.12 and as those who were reduced from the captiuity of Babylon entertained the promise of their returne but as a dreame by their own confession Psal. 126. and Peter wheÌ„ he was deliuered by the Angel out of prison could not bee perswaded that it was so but that he had seene a vision or dreamed a dreame Act. 12.9 Euen so men hold the doctrine of the Gospell but as a dreame seeing they can hold it in opinion but neuer endeuour to reforme their liues by it but such dreames disappoint men commonly of saluation which while men bring to the hearing of the word it is no marueile if we haue such iust cause of complaint for want of profiting vnder it as appeareth euery where at this day The most powerfull Ministrie shall little preuaile so long as men come with their hearts ful fraught with their carnall imaginations and with such heauines of spirit Secondly in that these dreames are made the causes of all sinnes we are taught to learne the lesson of the Apostle Ephes. 5.14 Awake thou that sleepest and stand vp from the dead And 1. Thess. 5.6 Let vs not sleepe as others doe which that wee may doe consider first the reasons and meanes which may bee effectuall to
is the plaine word of God euery way absolutely directing in all points of faith and loue 2. Tim. ◠5 Paul wisheth Timothy to keepe the true patterne of wholesome words in faith and loue which is nothing else but the testimonie of Scripture in points of faith and loue comprised in the Decalogue and Apostles Creede The rule of faith therefore in expounding Scripture is Scripture it selfe The second thing necessarie by their doctrine to be beleeued not contained in Scripture is that the Canonical Scripture is Gods word which truth is absolutely necessarie to saluation to be beleeued but cannot otherwise bee knowne or beleeued but onely by the tradition of the Church Ans. As euery other Arte and Science hath certaine principles of truth to proue all other precepts by but themselues are to bee prooued by none so also hath Diuinity the chiefe of al other Sciences of which kinde this is one principle that Canonicall Scripture is Gods word which not granted inferreth a destruction of all other diuine rules this is a truth therefore confirmed not a thing testified from some other but as a ground of it selfe Secondly in diuine matters saith goeth before knowledge which in humane things is cleane contrarie for if a man would know whether fire bee hot let him put his hand vnto it he shall haue experience of it and then he shall beleeue it but in diuine things first a man giueth credit and yeeldeth consent to the word and then hath experimentall knowledge for although faith hath his knowledge yet experimentall knowledge followeth faith Abraham beleeued aboue hope here faith went before knowledge Ioh. 7.27 If ye do the will of my Father yee shall know whether the doctrine bee of God nor no. Thus then we may conceiue it the tenour of the word of God is this Thus saith the Lord. If the question now be whether the Lord said thus or no I answere to beleeue the Church herein before God is sacriledge but herein we are first to yeeld assent vnto God and then after this experimentall knowledge will follow that Canonicall Scripture is the word of God Thirdly wee know that Scripture is Gods word by Scripture and not by the Church out of which being in humilitie taught and acquainted with the excellent matter of it and manner of writing the end the glorie of God and our owne saluation wee cannot but haue sufficient perswasion of the author of it and that it can proceede from none other but God himselfe Thus notwithstanding the allegations of the aduersaries the written word retaineth that perfection which needeth no tradition to strengthen or further it in that end to which it is appointed Now to the reason it selfe amplifying this sinne in this verse which containeth three points to be considered First the person that durst not raile Secondly the goodnes of his cause which was very iust and yet he durst not raile vpon the Diuell himselfe Thirdly the manner of his speech The Lord rebuke thee The person that durst not raile was Michael the Archangell whom some affirme to bee Christ himselfe others that he is some chiefe arch and principall Angel which opinion is more probable For first the Apostle speaketh of him as one in subiection and standing in awe not daring to breake the law of God for he durst not reuile the Diuell Secondly in 1. Thess. 4.16 The Lord Christ shall come to iudgement with the sound of a Trumpet and the voyce of an Archangell where is a plaine distinction betweene Christ who should come in the clowdes and the Archangell Thirdly Peter explaineth it speaking the same thing and saith The Angels giue not railing iudgement against them 2. Pet. 2.11 It is more probable then that by Michael was meant a principall Angell rather than Christ. Doctr. First from the person wee learne that there be distinctions and degrees of Angels there bee Angels and an Archangell Quest. Is there but one Archangell Ans. The Scripture speaking of Archangels vseth alwaies the singular number neuer mentioning more than one and where the Scripture resolueth not we are not to determine yet I condemne not those who haue probably held that there are more than one Secondly wee haue here an example of Angelicall meeknes and modestie Tit. 3.1 Put them in remembrance that they bee subiect to principalitie and speake euill of no man but shew all meeknes vnto all 〈◊〉 the contrarie practise of railing slandering and obtrecting is a propertie of the Diuell whence he hath his name Reu. 12.10 the Accuser of the brethren and the Aduersarie 2. Pet. 5 8. who is euer readie with one accusation or other to stand vp against euery man the malitious man whose malice caused him to stand vp against Iob and falsely accuse him of hypocrisie vnto Gods own face Let slanderers and backbiters of their brethren see hence whom they imitate and most liuely resemble Secondly consider the goodnesse of Michaels cause which was this It was the wil of God that Moses body should be buried in a secret place vnknown to any man to preuent and auoid al occasion of superstition and Idolatrie amōg the Iewes The Diuell on the contrarie would discouer it that so the Israelites might fall to Idolatrie before it herein the Archangell resisted him and stroue with him for the performance of the will of God and the maintenance of his true worship and yet in this good cause Michael durst not reuile the Diuel himselfe In this cause consider two things First the fight and contention betweene Michael and the Diuell Secondly the cause and occasion of it about Moses bodie In the former wee may obserue that there is a sharp and serious contention betweene good and bad Angels in which the good Angels labour to defend all that are in Christ against the rage and furie of the Diuell and his angels As Psal. 34.8 The Angels of the Lord pitch their tents round about those that feare him And on the contrarie the Diuell and wicked spirits cast about how to destroy the bodies and soules of men 1. Pet. 5. Our aduersarie the Diuell goeth about continually seeking whom he can deuoure This combat concerneth and is conuersant about either first the persons or secondly the societies of men The fight about the persons concerneth either infants or men of yeres First for infants the Diuell seeketh how to spoyle and destroy them especially those of elect and faithfull parents in regard of their weaknes and tendernes both of minde and bodie but the Angels of the Lord haue charge giuen thē to defend them against this malice of Satan As Psal. 91.12 They shall beare thee vp in their armes that is they shall bee as nurces to beare them in their armes preseruing them from danger Mat. 18.10 Despise not one of these little ones for their Angels alwaies behold the face of my father which is in heauen Secondly concerning men of yeeres the diuell and his angels striue to driue them out
necessarily obserued first there must be iust cause and that which is so alienated must bee employed to some good vse in the Church or Commonwealth and this is foure waies first in case of present necessitie for tenths haue bin in some cases of necessity lawfully paied in way of tribute and otherwise neither Church nor Common-wealth could haue been preserued Secondly in way of exchange when the alienation of some lands shall be rather more conuenient both to the Church it selfe and to whom such lands are alienated Thirdly when as some great profit shal ensue vnto the Church and common-wealth vpon which ground King Henry the 8. of famous memorie most iustly alienated most of the Church lands called Abbey lands that Monks Friers Abbots and such like idle Drones should neuer haue more footing in this our land Fourthly in way of reward for Kings and Princes that are the Patrons protectors of the Church may alienate Church lands where there are excesse vnto such as haue bin faithfull in the defence of Church or Common-wealth and that in way of requitall and reward of their seruice The second condition is that there must bee reserued a sufficient reliefe for the poore and maintenance for an able Ministerie Some there are which teach otherwise and they reason thus Tenths say they standing by Gods law are not to bee alienated but the goods and lands of the Church stand chiefly in tenths and therefore admit no alienation Ans. In England tenths staÌ„d not by Gods laws but by the positiue lawes of the land so as if it please the King he may appoint eights or more or lesse as well as they which if it were not so no Minister were to meddle with the tenths of his Parish for by Gods law tenths were brought to the storehouse of the ouerseers and distributed by them to the Leuites according as euery man had neede but the Leuites themselues neuer medled with theÌ„ Againe if tenths stood now by the law of God then the poore should haue euery third yeere all the tenths of the earth for so it was among the Iewes while they stood in force by Gods law Secondly they obiect that in the Prouerbs chap. 20.25 It is a snare to deuoure tenths Ans. The place is to be vnderstood of tenths theÌ„ standing in force by Gods law not of ours which stand by mans Thirdly they alleage that some decrees were made in the Primitiue Church that the alienation of Church lands should become sacriledge Ans. But those decrees concerned priuate persons who might not not may not on their owne heads impropriate the Church goods as also they debarred the taking away of necessaries from the Church for then the Church was farre from that superfluitie which sithence it hath obtained so that for a lay man to hold lands impropriate the former conditions obserued is no sacriledge Now if the question be concerning the impropriations of Colledges whether they lawfully hold them or no then I answere secondly that I take it they hold them by a more speciall right for they being giuen at the first vnto the Church they are not being impropriate to Colledges generally and wholie alienated from the Church but remaine in this speciall vse of the Church for the maintaining of the Seminaries of it without which the Church must needs decay and this seemeth a sufficient cause of reseruing vnto them this maintenance so as caâ—e be had of the people and poore for their reliefe instruction Secondly whereas the Primitiue church first feasted and then receiued the Lords Supper wee note first the lawfulnes of feasts so as the poore be regarded superfluitie and riot auoided and the right end intended which is the praise and glorie of God expressed in thankfulnes for the abundance of his good blessings So after the sacrifices offrings Aaron and the Elders of Israel came to feast with Iethro before God Exod. 18.12 So Ezra 8. Goe your waies eate the faâ— and drinke the sweete and send part to them for whom none is prepared for this is the day of the Lord. Secondly the Papists are deceiued who teach it necessarie to come to the Sacrament of the Supper fasting for these feasted before it Thirdly in the Primitiue Church and in the Apostles daies there was no priuate Masse in which one Priest should eate vp all alone but there were feastings which cannot bee performed by one man alone but the whole congregation Fourthly hence wee may note the end of the Lords Supper to be the increase of our fellowship communion with Christian men as well as our vnion with God and that wee are to come together in loue and Christian vnitie for the testifying of which charitable affection the ancient beleeuers in the Apostles daies had these feasts of loue before they came to the Lords table Further in that these seducers are called spots in these feasts I note first that open offenders should be hindred and repelled from the Sacraments being as spots in the face which because they are blemishes must bee washed away so ought these by the censure of excommunication to be vntill their repentance cut off from the face of the congregation Secondly that euery one that professeth the faith is not a true member of the Catholike Church as the Papists erroneously hold that let a man be what he will if he professe the faith it is sufficient to make him a member of the Catholique Church Whereas open offenders are to be accounted as spottes which no man will say are true parts of the bodie but blemishes to bee pared away that their bodie may be the more perfect and entire Feeding themselues without feare In feasting we are to preserue feare within our hearts which is two-fold first of God secondly of man The former is seene Exod. 18.12 The men of Israel feasted before the Lord. Iobes feare was lest his sonnes should cast this feare of God out of their hearts in their feasting and so offend God The latter is prescribed Prou. 23.1 â— When thou fittest to meate before a Ruler put the knife to thy throte that is bridle thine appetite haue respect not to passe the limits of sobrietie tempetance and moderation And as wee are to eate and drinke so also to season all other our actions with the feare of God and men which one grace would cut off many gracelesse practises euery where raigning amongst men But a speciall thing here aimed at is that we should neuer come to eate the Lords Supper without feare and reuerence which because the Corinths wanted Paul complaineth that one came hungrie another drunke and so prophaned that holy institution 1. Cor. 11.21 Ob. But in that place it seemeth Paul condemneth these Loue-feasts which Iude here dispraiseth not where hee saith euery man eateth his supper before vers 21.22 Ans. These Loue-feasts were indifferent and might bee vsed or not Paul condemneth the great abuse of them in Corinth because some were made by them drunke
in whom frailty faileth grace for a time the drunkard may excuse himselfe and say his sinne is his infirmitie yet is it not but a wickednes wickedly committed so of the couetous person and other sinners Thirdly marke Gods great mercy with much thankfulnes in that the regenerate doing wicked actions aswell as the wicked are not condemned for them as the wicked are For there is no condemnation to them that are in Christ Iesus Rom. 8.1 The second cause of the iudgement is the speeches of the wicked set out by two properties first they are cruell secondly they are vttered against God An example of such speech we haue in Lamech Genes 4. Whosoeuer killeth Caine shall be reuenged seuen fold but whosoeuer offendeth me I wil reuenge my selfe seuentie times seuen fold a cruell and bloodie speech vanting it selfe euen against God himselfe Vse First hence it followeth that wicked words and works are causes of lust condemnation Ob. Then good words and workes are causes of saluation Ans. The reason is not good for wicked mens sins be perfectly wicked but the actions of the regenerate are not perfectly good Secondly we are hence to bewaile the vngodly words and workes that haue passed vs which binde vs ouer to condemnation and aboue all things in the world to sue to God by prayer for pardon yea to giue our selues no rest till we haue within vs the witnes of Gods spirit witnessing to our spirits that we are graciously accepted and that our vngodly workes are remoued out of his sight Thirdly wee are to marke those persons whose liues and mouthes abound with vngodlines and communicate not with such but mourne for them as Lot did whose righteous soule was vexed not onely in seeing the wicked workes but also in hearing the filthy speeches of the vncleane Sodomites My teares saith Dauid haue bin my meate day and night while they daily say vnto me where is thy God Fourthly our dutie is to auoide euery wicked way and word and endeuour to haue our speech seasoned with salt and ministring grace to the hearers Fifthly consider hence what we in this land may iustly be afraid of seeing vngodlines so exceedingly aboundeth godlines decreaseth the godly are taken away the wicked reproch those that are left euen for religions sake and for such religious practises as stand both by Gods law and the lawes of the land by such speeches as these Thou art one that runnes to sermons doest thou learne this and that there thou art full of the holie Ghost the Diuell is within thee And such like most wretched and vngodly speeches iustly deseruing fearefull iudgements The wickednes of inhabitants ouerturne whole kingdomes Prou. 28.2 It behoues vs then to betake our selues to speedie repentance lest speedie vengeance ouertake vs vnawares Vers. 16. These are murmurers complainers walking after their owne lusts whose mouthes speake proud things hauing mens persons in admiration because of aduantage IN this verse the Apostle returneth againe to his former purpose and still continueth the rehearsall of the sinnes and vices of these false teachers against whom he writeth and against whom he hath alreadie alleaged twelue seuerall sinnes and in this verse addeth sixe more of which some notwithstanding haue been touched in the sins formerly condēned Herein we will first shew the nature of the vices themselues and secondly lay downe the contrarie duties so farre as they shall concerne vs. These are murmurers By murmuring wee are to vnderstand a certaine fruite of impatience whereby men shew themselues displeased with the worke of Gods prouidence especially when his hand is vpon them and they are vnder the crosse Example whereof wee haue in the Israelites who when Moses had brought them out of Egypt they murmured and repined that they were fed with Manna only and wanted their flesh-pots which they had in Egypt see Deut. 1.26.27 where this sinne is called rebellion against God and therefore is no small sinne For the auoyding and preuenting of which sinne wee must learne two duties first in silence and subiection to calme and quiet our harts in the reueiled will of God vpon vs though therein our owne willes bee crossed Psal. 4.4 Examine your selues and be still Psal. 37.7 Be silent vnto God and waite on the Lord. Which is al one as if he had plainly said Let Gods will be your will also Isai. 30.15 In quietnes and confidence shall be your strength Herein our strength must be exercised not in resisting but enduring the hand of God Secondly wee must shew our selues truly thankfull to God in all things befalling vs yea euen in euill things which otherwise may be occasions of murmuring Iob. 1. The Lord hath giuen and the Lord hath taken blessed be his name Ob. But this may seeme harsh and contrary to reason to blesse God for crosses Ans. Not a whit if we conceiue that according to our deserts he might plunge vs into the pit of hell and therefore if he mitigate of that iustice and remember his mercie more easily correcting vs herein all the praise of mercie is due vnto him Complainers So called for two causes first because they are discontented with their present outward estate wherin God hath placed them the portion that God hath allotted thē liketh them not they are displeased that they are not as others be and that they haue not as others haue Secondly because vpon the frowardnes of their dispositiō they are easily displeased and hard to please again soone incensed and not so soone satisfied and thereupon are commonly complaining of the hard measure they seeme to receiue at mens hands But especially they are so called in respect of the former reason This is not the sinne of that age onely neither only of those persons but is euen a common sinne of our times and that of the richer sort for these are the poorest amongst men euer whining and complaining that their state is not so good as others nor as they would haue it and although they know as we say no end of their wealth yet know they no end of their wishings and desires We on the contrarie are hence to learne first to thinke well and speake well of that estate in which God in his prouidence hath setled vs bee it better or worse Phil. 4.11 In what estate soeuer I haue learned therewith to be contented Heb. 13.5 Be content with that you haue First carrie not couetous aspiring and malicious mindes and affections but if thou must needes bee desiring satisfie thy selfe with Iacobs desire Onely the Lord be with me and if hee giue me foode and raiment in this my iourney it is sufficient Secondly our hearts must be set to obey God euen in pouertie and affliction and beare aduersitie with an equall and moderate minde our obedience must not onely be actiue in doing but passiue also in suffering his wil. Phil. 4.12 I can want and abound I can doe all things through Christ that strengtheneth me Hebr. 10.34