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
they which take libertie to sinne and vnto them addeth this fourth That they haue followed the way of Caine. In which first we will shew the meaning of the words and then obserue the doctrines In the former consider two things first what is the way of Caine secondly why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself in following the lusts of his owne heart against the will of God It is described in Gen. 4. of which way there be seuen steps or degrees but euery one out of the right way The first step was his hypocrisie he worshipped God by offring sacrifice as Abel did but his heart was not a beleeuing heart as Abel◠was his worship was outward ceremonious but not in spirit and truth for his heart was an euill heart of vnbeleefe The second his hatred of his owne onely and naturall brother prosecuting him with wrath and indignation testified by the casting downe of his countenance vpon him the reason of all which was because his own works were euill and his brothers good 1. Ioh. 3.12 so as his brothers offering being accepted and his reiected he feared that Abel might get the birthright and become the Priest Prophet and King in the familie and euery way as he deserued be preferred before him for thus much is signified in these words Genes 4.7 that if he did well Abels affection should bee subiect vnto him and he should hold his rule ouer him The third his murther whereby hee slew his righteous brother The fourth his lying vnto God saying he knew not where his brother was hauing slaine him and extenuating his sinne denied himselfe to be his brothers keeper The fifth his desperation after that God had conuicted him and pronounced sentence against him for being cursed for his sinne he cutteth himselfe off from the mercie of God in saying My punishment is greater than I am able to beare The sixth his securitie and carelesnes hee regardeth not his sinne nor the conscience of it but busieth himselfe in building a Citie and calleth it after the name of his child that seeing his name was not written in heauen he might yet preserue his name and memorie in the earth The seuenth and last which was the highest step of his way was his prophanenes for from thencefoorth he cast off and contemned all the care and practise of Gods worship which appeareth Gen. 4.26 Then men began to call vpon the name of the Lord. Which wordes haue relation to the whole chapter going before concerning Caine and his posteritie who had vtterly reiected the seruice of God and betaken themselues to other affaires Caine himselfe to his building Lamech to his lust being the first founder of Polygamie for hee tooke vnto him two wiues Iabal to the framing and pitching of Tents Iubal to Musicke Tubal Caine to other curious works But when Enoch was borne then men began to affect better things to call vpon the name of the Lord then the true worship of God formerly neglected began to bee restored This is the path wherein Caine walked The second point is in what regard these seducers are said to follow Cain◠way and that is in regard of all these seuen sinnes but especially in the hatred and crueltie which he practised against his brother for as he was bloodily and maliciously minded towards his brother though he gaue him good words till he saw his time conuenient to execute his conceiued malice so is it with these seducers they may seeme for the season otherwise affected yet indeed they carrie a hatefull affection to the Church of God and against those also that endeuour in the building vp of the same Doct. Hence first note that the way of Caine is the high and broad way of the world The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes in that they denie and despise the Messias the Sonne of God yea and persecute with a deadly hatred all Christians and are neuer satisfied with the spilling of their blood The way of the Papists also is the way of Caine carrying within them the same heart towards Protestants which Caine did towards Abel without any conuiction of them either of heresie or of wickednes and no otherwise than Caine they now carrie themselues quietly and silently till opportunitie may serue them which if it were offered we should feele and haue fearefull experience of the fruits of a Cainish heart in them as Abel did Besides the doctrine of the Romish Church teacheth the way of Caine for it stādeth wholy in outward Ceremonies borrowed partly from the Iewes partly from the Heathen yea it traineth vp men to bee hypocrites because it is onely a dumbe and dead shew without any power or life of godlines Againe it teacheth desperation in that by it no man ought to be assured of his saluation for that were presumption as also that a man must satisfie the iustice of God for his sinnes and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest And to come neerer home euen among our selues this way of Cain is not vnbeaten our hypocrisie lying malice but aboue all our prophanenes will conuince vs hereof Doe not men goe backward in religion as those that shake off the waies of God Is not the Gospell of farre lesse reckoning among vs than it hath been heretofore Is that wholsome doctrine not lesse respected now than it was twentie yeeres agoe and much lesse therfore obeyed which is a manifest argument that Caines way is generally the beaten way of this age 2. Doct. Secondly wee must be warned to turne out of the way of Caine into the waies of God Qu. Which is the way of God that wee may walke in it Ans. It is altogether contrarie to the way of Caine for first in Gods way is sinceritie God is worshipped in the spirit and not in hypocrisie Secondly loue of God and men testified in word and deede opposed to Cains hatred Thirdly in Gods way is faith which resteth vpon Gods mercie and prouidence euen against feeling both in life and death opposed to Caines desperation Fourthly wisedome whereby the heart is stirred vp to seeke Gods kingdome peace of conscience inward ioy and in the second place for the things of this life Fifthly in Gods way is faithfulnes and constancie men that begin in the spirit end not in the flesh but are faithfull to the death whereas the way of Caine is to begin with sacrifice but end in profanenes This is the way of God in which we must walke vsing all good meanes whereby wee may be both set and contained therein especially the word preached and the Sacraments which meanes the very Pharisie himselfe could acknowledge when he said to Christ Master thou teachest the way of God truly So the Prophet Esay saith Ye shall heare a voyce behind you
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
the power of godlinesse and will not suffer it to feaâ—e it self there seeing the loue of the world and the loue of God cannot stand together Thirdly many hauing this forme cannot abide to subiect their hearts and liues vnto the lawes of God yea they would exempt their speeches and affections from such strictnes and count it too much precisenes these are al fruites of the vngodly heart of which the fewer wee can see in our selues the more they be and the more to be bewailed 2. Vse Further hence wee are to take out that lesson which the Apostle teacheth 1. Tim. 4.7 To exercise our selues vnto godlinesse for if vngodlinesse bee such a mother sinne we must endeuour our selues to the contrarie For which purpose we must first prepare our selues thereunto else wee shall faile in the whole exercise by learning to acknowledge Gods prouidence presence mercie and iustice in euery thing Gal. 4.8 When the Galathians know not God they worshipped them which by nature were no gods no godlinesse can stand with the ignorance of God neither can it be exercised in particular actions vnlesse we behold him thus in the particulars Secondly to this exercise of godlinesse wee must first inwardly worship God in our spirits soules hearts affections not in lips only speeches outward actions For the right worshippers worship him in spirit and truth Paul serued God in his spirit Qu. How shall a man doe this Ans. True inward worshippe standeth in two things first in faith secondly in the actions of faith Faith is that whereby a man generally beleeueth the whole word of God containing the Law and the Gospell to be the truth of God it selfe and particularly concerning himselfe three things first Gods mercie in the forgiuing of his owne sinnes Secondly his presence in all his actions Thirdly his prouidence ouer all euents good or bad that befall him The actions of faith are two first subiection of the heart vnto God in three respects first to Gods iudgement that seeing hee passeth sentence against our sinnes we also should call our selues to account for them confesse them condemne our selues for them and intreate for mercie Secondly to his word and lawes of both Tables by heartie and conscionable obedience willingly taking vp his yoke suffering our selues to be directed by all his lawes Thirdly to the good pleasure of God knowne by the euent whether sicknes or health want or abundance in departing from our owne wils and patiently yea thankfully submitting them vnto his blessed will The second action of faith is the eleuation or lifting vp of the heart vnto God incessantly both in suing for his grace and aide in the seasonable supplie of our necessities as also in blessing him for blessings receiued In these stand the practise of the true worship of God in the spirit which is true godlinesse vnto which wee may be incited by these reasons first because this godlinesse hath the promise of this life and the life to come 1. Tim. 4. that is the godly man hath title to all blessings of all kindes Secondly Godlines is great gaine 1. Timoth 6. Euery man affecteth gaine but if any man would attaine it let him bee godlie Men are often crossed in the world and things succeede not with them they are not prospered in their callings and duties of it and seeing no reason of it marueile why they should not thriue as well as others whereas indeede being vngodly men they want that which should bring in their gaine Thirdly leâ— the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vs hereunto 2. Pet. 3.11 Seeing all these things shall be dissolued what manner of persons ought we to be in holy coâ—â—â—rsation and godlines As though hâ— had said seeing nothing else shall stand vâ— in stead but godlines how are we to 〈◊〉 our selues to the practise of it Fourthly the appearing of grace teacheth vs to denie all vngodlines and to liue 〈◊〉 in this present world Tit. 2.12 If this be the end of the Gospels appearing and we haâ—e been they to whom 〈◊〉 hath appeared with peace and prosperitie aboue fourtie yeeres how can wee bee but vnexcuseable and speechlesse before God if wee remaine vntaught in this dutie but continue still in the waies of vngodlinesse The fourth adiunct whereby the seducers are described is their doctrine in these words They turne the grace of God to wantonnes In which consider two points first the sinne or vice here condemned Secondly the duâ—ie or contrarie vertue commanded Before wee can know the former we must search out the meaning of the words And first by grace is meant the doctrine of the Gospel called in the former verse by the name of faith so it is called Titus 2.11 The grace of God hath appeared teaching vs c. because it teacheth vs that remission of sinnes and life euerlasting are obtained onely by the meere grace of God in Christ. By wantonnes is properly vnderstood that sinne whereby men addict themselues wholie to intemperance incontinencie and vnlawful pleasures but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning Turne that is they displace the grace of God applying it from a right to a wrong end and that not onely in practise of life but in propounding of doctrine tending thereunto As though hee had more plainly said that whereas the doctrine of grace in the Gospell teacheth men free iustification by faith in Christ without the workes of the law these men peruert this gratious doctrine and teach that therefore men may liue as they list and so themselues doe also by which same sinne such seducers are elsewhere noted in the Scripture Rom. 3.8 Some gathered from Pauls doctrine the same libertie saying Why doe wee not then euill that good â—ay come of it And 2. Pet. 2.19 some such are mentioned who beguiled diuers with wantonnes through thâ— lusts of the flesh promising vnto them libertie Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies 〈◊〉 the Libertines Simon Magus and his disciples who â—â—ught that men might lawfully commit fornication So also the disciples of â—aâ—ilides Euâ—omius and the â—â—osticks Heretikes who taught that men might liue as they list seeing â—ow such libertie was procured them being freed from being vnder the Law any longer which sinne died not with those cursed heretikes but the Diuell hath in these last daies reuiued it especially in foure sorts of men first the Libertines of this age who hold with the former that being vnder grace wee are free from the obedience of the Law Secondly the Anabaptists who vpon the consideratioÌ„ of abundant grace peace in the new Testament and of the libertie obtained by Christ teach that Ciuill iurisdiction and Magistracie is vnlawfull as also to make warre and to take an oth before a Magistrate which sort of men are not so well knowne here as
defection and departure from God Secondly if they were destroyed for vnbeleefe wee must on the contrarie exercise our faith daily and inure it in the daily apprehension of Gods prouidence power protection iustice and mercie and thus walking vndismaid we which haue thuâ— beleeued shall enter into the rest prepared for the people of God when as many shall not enter for vnbeleefes sake Heb. 4.3 and 6. Euen as Caleb and Iosua only entred into that good land because they beleeued that God could and would bring his people thither Thirdly this must teach vs obedience for vpon this ground that they were destroyed for vnbeleefe Dauid inferreth this coÌ„sequent Psal. 95. To day therefore if yâ— heare his voyce harden not your hearts which Moses also maketh the ground of his exhortation to the people â—o feare the Lord because 〈…〉 destroyed for vnâ—eleefe Deut. 1. â—â— c. Fouâ—â—hly in that destruction of bodie and soule followes of vnbeleefe let such persons as when iudgements are vpon themselues wiues or children runne to Witches and Wizards for ease as though they were bewitched and make that the ground of their harmes bee enformed that their owne wretched hearts haue bewitched them which being full of vnbeleefe bring plagues of al kinds not onely vpon their bodies but their soules also Art thou strangely diseased the witch that hath brought it vpon thee is thy owne wicked heart which knoweth not to relie it selfe on Gods promises and protection Fiftly were they destroyed because of their vnbeleefe let not vs iudge of our sinnes by the crooked rule of our owne reason but by the law of God wee can iudge murther theft and adulterie great sins but wee neuer espie the mother sin of all which is our infidelitie the maine sinne of the first Table and the nurcerie of other sins we neuer bewaile it we account lightly of it and therefore the Lord taketh the reuenge of this sin into his owne hands and punisheth it with destruction both of soule and bodie so odious it is in his eyes and ought therefore to bee as hainous in ours also The fourth thing in the example is the manner of the speech which at the first seemeth to bee generall as though all they had been destroyed which beleeued not whereas indeed it is special for all that beleeued not were not destroyed seeing that all vnder twentie yeeres were exempted and saued Num. 14.29 who were reserued that God might still haue his Church among theÌ„ and that there might be of them a people left to possesse the good land according to the promise where note that to bee true which Habacuâ—ke ascribeth to God that in his iustice he remembrâ—th mercie by which mercie the younger soâ—â— are here spared which warranteth vs to pray in common iudgements that the Lord powre not ouâ— his whole wrath vpon vs neither in our temptations vtterly forsake vs and giue vs ouer to Satans malice seeing hee hath manifested such goodnes towards his Church that in iudgements he hâ—th remembred his mâ—rcie But here it may bee asked 〈◊〉 this can stand with equitie that eâ—en thâ—se men should bee destroyed for it seemeth that they repented of this sin Numb 14.40 yea they confessed it and mourned for it and offered to passe into Canaan yea and were very readie to hasten into the land Ans. They repented indeed but fainedly it was farre from true and sincere repentance and sorrow for euen in the very same place it appeareth that they disobeyed God for when he had passed sentence against their sin commanding that they should returne into the wildernes of Arabia vers 25. and there abide fourtie yeeres and die there they would not submit themselues to that sentence but in all haste they would goe forward to Canaan according to the promise although against a particular commandement yea Moses himselfe could not stay them but that brought on their neckes a more speedie destruction as appeareth in the end of the Chapter Whence note the wicked nature of the deceitfull heart of man which in distresse when Gods hand is stretched out against it can faine a false repentance and counterfeite humiliation which causeth many a man in sicknes to vow amendement of life if euer God raise him againe and yet as soone as the scourge is ouerpassed he forgetteth the hand of God his owne vowes and promises and falleth backe into the same bad courses againe which consideration may mooue vs to watch ouer our hearts and suspect them of this deceit whereby they can frame and faine a false repentance when indeede there is nothing lesse then soundnes in it The fifth point in this iudgement is the generall vse of it namely that wee should frame our selues to repentance for this particular sin of vnbeliefe vpon which we behold such a fearefull destruction in Gods owne people To the practise and performance of which we must doe foure things first laying aside the common perswasion of the fulnes of perfection of our faith we must come to the discerning of this sin in our selues which is the first step to repent of it and the rather because it is our mother sin Now because this sinne is so inward and secret and so hardly to be discerned for our helpe herein some directions may be giuen for the especiall of it in some signes and fruites thereof which euery man shall find in himselfe lesse or more For first we beleeue not as we ought the particular presence of God in all places and times towards vs for we are ashamed to doe and speake many things in the presence of men which in the presence of God men not being by wee make no bones of either to speake or doe so as mans presence keepeth vs in some awe which Gods presence cannot doe Secondly wee beleeue not the particular prouidence of God watching ouer vs but either not regard it at all or not as wee ought which appeareth by these three things first if wee haue health wealth friends fauour means we are well contented we can think our selues very well and can then relie our selues on God but if God take these away oh thâ—n wee are troubled much disquieted and discontented the reason whereof is because the heart is not setled in the perswasion of Gods special prouidence which if it haue a pledge of God can trust him otherwise not at all but as the Vsurer trusteth not the man but his pawne so men relying themselues on these pledges trust neither God himselfe nor for himselfe Secondly in any distresse let our friend promise vs helpe wee are well cheered but let God in his word promise supply of all good and ease in our troubles we reape little or no comfort from thence this is a manifest fruite of inbred vnbeleefe Thirdly in sicknes or any iudgement any meanes is vsed for case and freedome yea there is too common running and riding to Witches Charmers Cunning men and women for men waite not on
God nor expect the same hand in healing them which hath smitten them He that beleeueth maketh not haste saith the Prophet which if it be true then this hastines to be disburdened of the hand of God is a token of distrustfulnes of God and want of faith Nay this practise argueth not only want of a true faith but a presence of a false and Satanicall faith for if there bee no faith in the Charme it will not worke Thirdly wee beleeue not the Lord to be the Lord of bodie and soule as one hauing soueraigne Lordship and power to saue and destroy for let any ciuill man be pressed by temptation vnto sin he will bee easily brought to make no bones of very dangerous sinnes what other is the reason hereof but that hee esteemeth not the Lord to be his Lord and accounteth of his commandements but as dreames not serious or giuen in earnest whereas if Gods Lordship were rightly acknowledged sinne would not be so ripe and rife as it is Fourthly wee beleeue not the mercie of God in the pardon of our sinne as we ought for howsoeuer in our peace wee thinke our faith strong enough for any encounter yet let a temptatiō assaile vs then we begin to doubt whether we be the children of God or no and are full of impatiencie Example hereof we haue euen in Iob himself who before his triall thought himselfe safe in his nest but when Gods hand was heauy vpon him then he brake foorth in speeches full of impatiencie as that God was his enemie and did write bitter things against him wherein he bewraied his want of faith and his crooked and cankered incredulitie and the same weakenes may the dearest strongest of Gods childrē one time or other espie in themselues Fiftly wee know not as we should the agonie and passion of Christ he suffered the first death and the paines of the second death for our sinnes they were the speares that pearced his heart but we carrie vp our heads and can take delight in them as though there were no danger in them whereas the remembrance of them should make our hearts to bleede and faith in the heart should cause vs die to sinne seeing those who are Christs are crucified with him but because men wil not depart from their sins which are not killed but liue and are strong in them and no man saith what haue I done it is a plaine euidence that the life of faith is not to be found in the liues of most men Sixthly wee beleeue not that wee did rise with Christ and ascended with him into heauen because in this our long peace our thoughts are set vpon the world and we mind earthly things still whereas if we were risen with Christ we would seeke the things that be aboue Coloss 3.1 Seuenthly we doe not beleeue as we ought the last iudgement because wee are not smitten with feare and reuerence in speaking and meditating of it Paul speaking of it calleth it the terrors of the Lord 2. Cor. 5.11 and this made him so forward in al good duties yea this same consideration of the last iudgemēt made him endeuour to keepe a good conscience before God and all men but men make no conscience of their waies Eightly wee beleeue not aright our owne death and resurrection in the last day for men commonly deferre their repentance and amendement of life till the last day of their daies and then they crie and call on the bed of their sorrowes which argues a counterfeit faith for if a man did beleeue his death it would driue him to the daily amendement of his life By these notes we may easily discerne this secret sinne of vnbeleefe within our selues Secondly when wee haue thus found out this sinne wee must bewaile it an◠mourne for our vnbeleefe as being the mother of all our sinnes confesse it before God and craue increase of faith as the man in the Gospell Lord I beleeue helpe my vnbeleefe and with the Disciples Lord increase our faith Thirdly we must set before our eyes and acquaint our selues with the promises of the pardon of sinne and life euerlasting by Christ as also all other dependant promises whereof some concerne our prosperous successe in our waies and Gods protection in our labours and callings and others concerne afflictions promising happie issue and deliuerance therefrom with strength in temptation to the which all promises may be referred which we must alwaies haue in our eye that our faith may ground it selfe vpon them Fourthly we must truly relie and rest our selues in these promises settle and content our hearts in them that looke as the earth hangeth without proppe or pillar in the middest of the world onely by the word of God so must our hearts be staied in the same word and promise of God yea if wee should see nothing but destruction before our eies our faith must then be our subsistence and when our vnbeleefe would vnloosen our hold and make vs giue backe let our faith in these promises make resistance as Dauid Psal. 42.5 My soule why art thou so disquieted within me trust still in God especially seeing wee haue promises which assure vs in our troubles either of their mitigation or remouall after all these followeth the subiection of faith when the heart and life are conformed to the obedience of all the Commandements of God And thus we purging our harts of vnbeleefe shall escape such fearefull iudgements as this first example hath put vs in minde of Vers. 6. The Angels also which kept not their first estate but left their owne habitation hee hath reserued in euerlasting chaines vnder darknes vnto the iudgement of the great day THese words comprehend the second example whereby the first part of the former reason is confirmed namely that whosoeuer giue themselues libertie to sinne shall be destroyed here prooued by this example of the Angels themselues In which consider three points first the persons that sinned The Angels Secondly the sinne or fall of the Angels which kept not their first estate but left their owne habitation Thirdly their punishment he hath reserued in euerlasting chaines In the persons sinning wee haue sundrie considerations as first that it pleaseth the spirit of God to chuse this example of the Angels to prooue his purpose and that most fitly because they are the excellencie of all creatures for so the Scriptures euery where speake of them as when the highest praise that belongeth to inferiour creatures is attributed vnto them in Scripture the speech is drawne from the glorie of Angels Gen. 3 3. Iacob commending the fauourable countenance of Esa◠being reconciled vnto him saith he saw his face as the face of an Angell So Manna is called Angels foode that is a most excellent foode that if those excellent creatures should neede foode they could wish no better 1. Cor. 13.1 Though I should speake with the tongue of men and Angels Signifying that if Angels had tongues they
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
make account of that daye of generall iudgement yet may we well reckon vpon the day of our particular iudgement and the day of our owne death that so wee may be fitted thereto For as this shall leaue vs so that shall finde vs. A necessarie doctrine and dutie to be enforced in these drowsie daies wherein euery man almost putteth off the euill day and maketh league and couenants with death and hell the young man presumeth of length of daies the olde man dreameth he may liue one yeere longer both of them deferre hereupon their repentance in that they both are of one minde namely that their Master will yet deferre his comming Thirdly we must not only carrie within vs a conceit and opinion of this day but also must be inwardly affected with it that we may walke in awe and reuerence before God in regard of it 2. Cor. 5.11 Knowing therefore the terrors of the Lord we perswade men c. Now in the latter part of this verse the attendants of the Lord in his comming are mentioned in these words With thousands of his Saints which must be vnderstood not only of Angels but men also 1. Thess. 3.13 at the comming of the Lord Iesus Christ with all his Saints Qu. How can this be and how shall the Saints come with him Ans. All men shall rise with their owne bodies good bad at the sound of the Trumpet then shall the Saints be taken vp into the clowdes to meete Christ and shall be made a part of his attendance but the wicked shal stand vpō the earth wishing the mountaines and hils to fall vpon them and hide them from the presence of the Iudge Which affoordeth a most speciall comfort vnto all them who know themselues to be the members of Christ they shall not need to be dismaied at that day nor feare the face of the wicked seeing they shall be receiued in the clowdes into fellowship with Christ before the iudgement begin which manner of proceeding the Apostle hauing described concludeth with the same Wherefore comfort your selues one another with these wordes vers 18. Here also may bee noted the power maiestie and omnipotencie of Christ in his second comming although his first comming was base and in the forme of a seruant now he shall come with many millions of Angels and Saints whom all creatures cannot resist let no wicked man thinke then either to absent himselfe or escape his fearefull wrath the only way to auoide it is in thy life time to meete him by repentance Vers. 15. To giue iudgement against all men and to rebuke all the vngodly among them of all their wicked deedes which they haue vngodlily committed and of all their cruell speakings which wicked sinners haue spoken against him THe second point in the testimonie is the iudgement of the Lorde which together with the cause is in this verse described Concerning the iudgement wee must knowe that it is either generall or speciall both of them here mentioned the former in these wordes To giue iudgement against all men the latter in these words following And to rebuke all the vngodly among them In the generall iudgement it may be asked how Christ can bee said to giue iudgement against all men seeing the Saints shall come with him and hee will passe no sentence against them Ans. The meaning is he will giue iudgement vpon all men for the godly shall receiue and heare a sentence but of absolution and amongst all men he will rebuke the vngodly all persons shall come vnto iudgement without exception of what age sexe or state soeuer they be This vniuersall iudgement teacheth vs first to redresse before this day come whatsoeuer within vs would when it commeth confound vs for euery man must appeare in his owne person no Procter shall be allowed to speake or solicite for any man the secrets of all hearts must bee disclosed and euery man shall receiue accordingly to that he hath done It standeth men therefore in hand to reforme things amisse before hand for they shall appeare nakedly euen as they are Quest. How shall this bee done Ans. 1. Cor. 11.21 Iudge thy selfe before hand and thou shalt not bee iudged of the Lord arraigne examine cast and condemne thy selfe sue for pardon as for life and death and thou shalt escape that fearefull iudgement For hee that confesseth his sinnes and forsaketh them shall finde mercie Prou. 28.13 Thus doe and mercie belongeth vnto thee Vpon the same ground Paul raiseth the same dutie admonishing all men euery where to repent because he hath appointed a day in which hee will iudge the worlde in righteousnes Act. 17.30.31 Secondly seeing there is a day of vniuersall iudgment seeke in the meane time to stop the mouth of thy conscience that it may then stand with thee to excuse and acquite thee and neuer dare to offend againe and wound it for it is a deputie Iudge vnder God which if it condemne thee much more shall God the great Iudge being greater than thy conscience Thirdly hence in all actions our care should be to approoue our hearts vnto God especially in hearing and speaking the word prayer vse of the Sacraments yea and all our endeuours should be to please and obey him who one day will giue an vpright sentence vpon them all Thus the consideration of the iudgement to come made the Apostle Paul endeuour to approoue all the actions of his life vnto God 2. Cor. 5.11 So Peter 2. Epist. 3.11 seeing all these things shall be dissolued what manner of men ought we to be in holy conuersation and godlines looking for the hasting vnto the comming of the day of the Lord The speciall iudgement is laid down in the next words and they containe two things first the persons who shall be iudged All the vngodly among them Secondly the manner of their iudgement in the word rebuke or conuince The persons are set out by their propertie of vngodlinesse which is a sinne directly against God and the vngodly man is he who denieth God the honour due vnto him of whom that we might the better know him the Scripture hath giuen fiue notes or properties as first that he knoweth not or acknowledgeth not the true God aright according to his word Psal. 10.4 All their thoughts be that there is no God that is they acknowledge him not in his presence prouidence iustice or mercie Secondly he subiecteth not his body soule and conscience to the laws of God in al things but taketh libertie to liue as hee list Iob. 21.14 They say to the Almightie Depart from vs we will none of thy waies Psalm 50.16 They hate to be reformed Thirdly in heart and life he dependeth not himselfe vpon the will power prouidence and good pleasure of God but on something out of God in himself or some other creature Abac. 2.4 whereas the iust man liueth by faith the wicked man exalteth himselfe and is puffed vp as bearing himself vpon