hast iustified thy Sisters namely Samaria and Sodom in all their abominations So these last times iustifie Sodome in her abominations which I prooue thus First the Church of Rome is that Sodome wherein the two Prophets were slaine Reuel 11.8 It is there so called because it matcheth Sodom in her sinnes in that it teacheth the sins of Sodom in making lawes to inhibite lawfull mariage in sundry sorts of men to toleâ—ate fornication and such filthinesse yea not onely by the Scriptures but in many other sundrie ancient and some of their owne recordes it is manifest that Rome is a Sodome Whence wee see not onely the dutie of euery Lot and righteous person namely to hasten out of her but also the end and destruction that abideth her to be euerlasting 〈◊〉 Secondly againe in these times iâ— must bee verified and is also which was applied by Christ vnto them of his age Luk. â—7 28 It is in these latter times as it was in the daies of Lot men eate and drinke buy and sell marrie and giue in marriage and thinke of nothing and 〈◊〉 the wonderfull 〈◊〉 of many 〈…〉 that many 〈◊〉 in the midst of the Church herein may match if not exceede euen Sodom Gomorrha themselues Thirdly whosoâ—uer saith Christ shall not beleeue and obey the doctrine of the Gospell it shall be easier for Sodome and Gomorrha in the day of iudgement than for them Which sentence might moue most men to tremble who whilest they take themselues freed from Sodomes sins fornication and following strange flesh they nourish a sinne within them which maketh them as farre off their saluation as Sodom it selfe is and that is the not receiuing of the Gospell as they ought most men content themselues to liue ciuilly and out of danger of humane lawes but as for the doctrine of religion and yet much more the power and life of it it lieth horribly neglected But Sodom it selfe shall bee saued before such men Doct. 2. In that fornication and following strange flesh are the sinnes of Sodom wee are taught to auoide this sinne of fornication and al sinnes of vncleannes For first the heauie curse of God is passed not only against Sodom and Gomorrha for thâ—se sinnes but whâ—â—esoeuer they be found they be sins that burne to destruction Iob. 3â— 22 they set families on fire and deuoure them vtterly waste and consume them Againe no fornicators adulterers wantons bâ—ggaâ—ers shall euen be admitted into the kingdome of heauen and in verse 13. the same Apostle propoundeth sixe reasons why we should flie fornication first our bodies are the Lords and must be seruiceable vnto him Secondly wee looke they should be raised to glorie in the last day and therefore wee must in the meane time keepe them honorable Thirdly they are the meÌ„bers of Christ we may not thâ—n make them the memberâ— of an 〈◊〉 Fourthly whereas all other sinnes are without the body this directly is against the body Fifthly the body is the 〈◊〉 of the holy Ghost and thâ—se sinnes make it the Diuels 〈◊〉 and 〈◊〉 Sixthly our bodies are bought with a price and it is sacriledge 〈…〉 glorifie God in the body as well 〈…〉 soule 〈◊〉 both are alike his Now if any man 〈◊〉 solicited by temptation vnto 〈◊〉 and would know how 〈◊〉 might ouermaster them hee must begin with his heart and obteine and reteine within it the feare of God which onely is able to ouerrule him This grace alone preserued Ioseph being daily inticed by Poâ—iphars wife How should I doe this wickednes and sin against God Gen. 39.9 The third point in this example is the punishment it selfe in which three things may bee noted first the matter of it they suffered the punishment of eternall fire by fire we must not vnderstand our fire noâ— such materiall and bodily fire as ours is but an eternall fire that is the endlesse and comfortlesse apprehension of Gods wrath for sinne eternally burning that is alwaies terribly tormenting the sinner called fire because as burning of fire is the most horrible and sensible torment vnto nature so much more terrible is this torment which elsewhere is called by other names as the worme that neuer dieth c. Where in the fearefulnes of the punishment marke the grieuousnes of this sinne it were therefore to bee wished that whoredome might bee punished with death The theefe doth not more if so much harme against families and Common-wealths as sinners of this kinde and qualitie The second thing is the 〈◊〉 of their punishment 〈◊〉 when they gaue themselues wholie to fornication were come to the height in their sins Where note that though the Lord be slow to wrath yet hee recompenseth that slownes with the heauines of it when hee commeth seeing he commeth not till he must needs and that is not till sin bee at the height and most of necessitie bee taken downe as appeareth in those foure hundred yeres allotted for the filling vp of the Amorites sinnes Let vs then beware of abusing Gods patience by adding to our sinnes for then he is adding vnto and heaping his iudgements and wee shall finde that though he come slowly yet he will strike surely if we giue not 〈◊〉 a stroke to our sinnes by repentance as in 〈…〉 his iudgements may bee preuerned The third thing noted here is the vse of this punishment namely 〈…〉 they 〈…〉 an example to the whole world Which 〈…〉 that 〈…〉 so 〈…〉 all 〈…〉 of the son 〈…〉 for God teacheth not â—nely 〈◊〉 by his word 〈…〉 of it but really also by his workes in the execution of his iudgements Iob saith that God speaketh to men once or twice therein teaching that corrections are the speeches of God in mens 〈◊〉 so as no person or people can go cleere away with that plea that they wanted all meanes of instruction seeing the whole earth is filled with the iudgements of God Vers. 8. Likewise notwithstanding these dreamers also defile the flesh and despise gouernment and speake euill of them that are in authoritie NOw the Apostle commeth to the proofe of the second part of the former reason namely that these seducers are they which take libertie to 〈◊〉 and therefore they shall be destroyed This is prooued in this and some verses following by a particular rehearsall of certaine sinnes apparant in these men In this verse three things are offered to be considered of vs first the 〈◊〉 downe of two vices vnto which these men were addicted first they 〈…〉 flesh secondly they despise gouernment Secondly the fountaine of these and other their sins in this word 〈◊〉 Thirdly the manner of their sinnes in these two words Likewise notwithstanding namely in two things first as Sodome and Gomorrha sinned so â—â—ned these likewise no otherwise than they Secondly they did not only sinne as they of Sodome did but notwithstanding they knew what had befallen Sodom and Gomorrha they not being afraide of these iudgements rush into these
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
is corrupted so as wee may not build vpon it that thereby they might bring their Latin Bible into credit as most authentical and yet that they might make the sentence of their Church the rule of faith the most learned of al that Church hold that the Latin Bible is also corrupt so indeede they couertly renounce all scripture that the sentence of the Church may obtaine the chiefe stroke Secondly in teaching that the authoritie of the Church in regarde of vs is aboue the Scriptures because wee knowe not the sense thereof but by the Church Thus putting downe the true and principall ground of Scripture that they might more easily set vp their own dotages The second ground concerneth the sufficiencie of scripture and is this The Scripture of the Prophets and Apostles is a perfect rule of faith and manners It is of all things to be beleeued or done to saluation 2. Tim. 3.16 The Scripture is profitable to teach improue correct instruct in righteousnes to make the man of God absolute yea perfect in euery good worke If it make him perfect in al kind of teaching it is also able much more to make euery man perfect to all the duties of his calling Gal. 1.8 If an Angell should teach otherwise that is diuerse or besides though not contrary to that which is taught hee shall bee accursed many doctrines indeed of Artes and other things are diuers and besides it but the meaning is that no doctrine of saluation must be brought no not besides it therfore the bookes of the Prophets and Apostles containe a perfect rule Many things which cannot bee found in scripture may be supplied by tradition Ans. Traditions can neuer settle the conscience for though diuerse of them are found in the writings of the fathers yet they were subiect to error and so might and did erre in them Aduersaries of this ground to bee contended with First all men by nature Iob. 22.14 Who say to the Almightie Departe from vs for wee desire not the knowledge of thy waies yea our common Protestants who in iudgement acknowledge this rule yet in their life they leaue it and take the leaden rule of naturall reason sense sight and feeling and few there be that liue by faith Secondly the Romish Church for first they make the written word a thing ruled by setting vp another Rule saying that there are two kindes of Scripture The first is inward written in the heart of all Catholikes which is the vniuersall consent of the Church The second is outward written by the Prophets and Apostles an inken scripture say they and a dead letter without the former Whereas the cleane contrarie is true the true rule being the scripture of the Prophets and Apostles and the other in the heart in this life but an imperfect patterne drawne according to the former Secondly they ouerturne the ground in ioyning to the written word vnwritteÌ„ traâ—â—tions so making it but half a rule and indeed as good no rule but where are these traditions In the writings of Fathers they say But how shall we know them to be scripture Because the Fathers say so But how shall wee know they say true Here must they flie to man whereof yet no man can assure vs. Thirdly in teaching that the true sense of scripture cannot be found without the Churches determination and so indeede make it no rule because a right rule both ruleth it selfe and is plaine to rule other things also The third ground is There is one true God By one I meane one in number not two 1. Cor. 8.6 To vs there is but one God that is to the Church to vs that looke to bee saued which is plaine by this reason for there can be but one infinite and if there were two or moe Gods there should be two or moe infinites which is impossible Aduersaries to this ground First the common Protestant who in iudgment holdeth one God yet in heart and life he setteth vp two or moe some riches some pleasure some one sinne or other for where a mans heart is there is his God Paul saith some make their bellie their God and that the Diuell is the God of the world Secondly the maine Enemie is the Popish Church which in word holdeth one God but diuers waies set vp diuers gods As first the Pope himselfe who by their reformed Canon law is to iudge all and to be iudged of none Who maketh himselfe a forgiuer of sinnes and that properly yea a maker of lawes to binde conscience aswell as Gods lawes which is horrible blasphemie Secondly the Virgin Mary whom they make a Goddesse as Christ a God as Christ a King so her a Queene as he a Lord so her a Ladie yea they set Christ below her whom they desire to commaund her sonne by the right of a mother yea and in some of their reformed Seruice bookes they trust in her for saluation Thirdly the Saints whom they pray vnto wherein they attribute vnto them the knowledge of the secrets of mens hearts and omnipresence for they must also be in all places which are things proper vnto God alone The fourth ground is that God is all sufficient in himselfe Gen. 17.1 I am all sufficient that is he hath in himselfe all perfection for first he taketh being from none but giueth being to all Secondly for substance he is a Spirit of perfect nature Thirdly euery way infinite in regard of time place attributes This may well be called a ground for whosoeuer placeth any want or imperfection in God denieth God and maketh him no God Aduersaries hereof First the common people who conceiue a God made all of mercie without his iustice Secondly the Papist who robbeth God of his perfection two waies first they attribute an imperfect iustice vnto him namely such a one as may be satisfied by mans satisfaction Secondly an imperfect mercie whereof our own merits must make a supplie teaching that indeed Christ must make vs iust but we must make our selues more iust and merit saluation The fifth ground is There be three in heauen the Father Sonne and holy Ghost and thâ—se three are one God 1. Ioh. 5.7 How can it be that three are one God Ans. It is a mysterie which the ancient Church answered thus They be three in person and one in substance so wee also say they be three in manner of subsisting but one in nature and Godhead Three they be distinguished in person the Father not being the Sonne nor the holy Ghost and so in the other persons 3. subsistences in one nature Ioh. 17.2 This is life euerlasting c. This is a grouÌ„d because wee must worship one God in three persons neither can wee aright thinke of God out of the Trinitie Aduersaries of this ground First Heretikes innumerable whose memorie is accursed as Arians of former and later times denying the Godhead of Christ. Secondly the Turke and Iew
doctrine accounteth the breach of any of these mortall sin Ob. Yea but they forbid flesh for temperance sake because it stirreth vp lust Answ. But they forbid not the hotest wines spices Conserues such meates and drinkes which more stirre vp lust than flesh and therefore this is but a shift The 18. ground is in Matth. 18.18 Whatsoeuer the Church bindeth in earth is bound in heauen and whatsoeuer it looseth in earth is loosed in heauen In which ground obserue first the meaning secondly the moment thirdly the aduersaries First to know the meaning two things are to be handled first what iâ— this power of binding and loosing which the Church hath Secondly what is the ratification and efficacie of this power out of those words is bound and loosed in heauen Concerning the former This power of binding and loosing is that authoritie giuen by God to his Church on earth whereby it pardoneth or retaineth vnpardoned the sinnes of men for mens sinnes are cords and bands which binde them Prou. 5.22 and chaines of blacke darknes wherein men are reserued vnto damnation 2. Pet. 2.4 and hence fitly when mens sinnes are pardoned are they said to be loosed and bound if they be not This power is called Matth. 16. the power of the keyes of the kingdome of heauen for mens sinnes are as lockes yea bars and bolts shutting vpon them the doores of heauen and hence also when the Church pardoneth sinnes the doores of heauen are said to be opened and when it retaineth them heauen is shut against the sinner Indeede pardon of sinne is properly granted and giuen by God but yet men are truly said to pardon and retaine sinne when ministerially they pronounce that God pardoneth or doth not pardon Ob. It will be said that men vpon earth know not whose sins God will pardon and whose he will not Ans. It is possible for man to know whose sinnes God wil pardon and whose hee will not for God hath generally made knowne that he will remit the sinnes of all beleeuers and repentant sinners but will retaine their sinnes who goe on in the same Now we may know particularly who these bee that doe repent and beleeue for the tree is knowne by the fruite according vnto which the Church may pronounce a true sentence Further to know more distinctly what this power is the parts of it are to bee considered and they bee two for it standeth partly in the ministerie of the word and partly in the iurisdiction of the Church vpon earth The ministery of the word is either publike or priuate First the publike ministerie of the word is called the preaching of it in which is this binding and loosing opening and shutting it being an ordinance of God in which Ministers are called of God to pronounce in the name of God pardon of sinne to the penitent and condemnation to the obstinate and here must bee noted that this binding and loosing in the publike Ministerie is generall vnto all but with exception of faith and repentance Ob. But seeing it is generall it is of no great force Ans. It is for euery hearer must applie this general doctrine to his owne person and say with the Virgin Mary applying to her self the Angels speech Be it vnto me according to thy word this maketh it forcible in the conscience The priuate Ministerie standeth in two things first priuate admonition secondly priuate comfort Priuate admonition is Gods ordinance whereby the Minister in Gods name bindeth a man to iudgement for his sinne except hee repent thus Peter dealt with Simon Magus Act. 8.21.22 Priuate comfort is when vpon true repentance the Minister pronounceth vpon the beleeuer pardon of sinne without condition Thus dealt Nathan with Dauid 2. Sam 12.22 Dauid said I haue sinned Nathan hereupon telleth him his sinnes are forgiuen Secondly concerning the Iurisdiction of the Church It is a power giuen of God to the Church whereby it vseth correction vpon open sinners for their saluation and it standeth in excommunication and absolution Excommunication is a sentence excluding open and obstinate sinners out of the kingdome of God and consequently from the societie of the Church for this followeth the former If he will not heare the Church let him be an heathen Paul calleth this sentence a giuing vp of a man vnto Satan Ob. But no man can exclude another from the kingdome of God Ans. The Church excludeth not properly but by declaring that God hath excluded such Ob. But the true childe of God may bee excommunicated and yet is not shut out of heauen Ans. In some sort and for a time he may be said to be shut out of heauen but conditionally and vntill repentance The contrarie hereof is publike absolution when open sinners repenting are by the Church openly declared to be members of the kingdome of heauen and so admitted and receiued againe into the Church This power of the Church differeth from the power of the Ciuill Magistrate in foure things First the power of the Church is ordered onely by the word but Ciuill power by other ciuill lawes also Secondly the former correcteth only by voice in admonition suspension and excommunication the latter by reall and bodily punishments Thirdly all spirituall correction as excommunication it selfe standeth at the repentance of a sinner and proceedeth no further but the punishments of Ciuill power stay not at repentance but proceede on euen to the death of the malefactor notwithstanding his repentance if he be a man of death Fourthly in the Ciuill power bee three degrees of proceeding first the knowledge of the cause Secondly the giuing of the sentence Thirdly the execution of the punishment In Ecclesiasticall are the two former but the last belongeth to God alone The second thing in the meaning is to know what the ratification of this power is namely to be bound and loosed in heauen that is when the Churches iudgment following the iudgement of God doth acquite or condemne a sinner God in heauen hath done it alreadie and ratifieth it For in absolution as also in the other pardon of sinne is first giuen in heauen secondly the Church pronounceth this according to Gods will thirdly God ratifieth it thereupon in heauen and confirmeth it as sure as if on earth he had pronounced the pardon The second point The weight of this ground may appeare Mat. 16.18 where the maine promise of the Gospell for the stablishment of the Church is contained Vpon this rocke I will build my Church and the gates of hell shall not preuaile against it and the ground of our assurance thereof is added vers 19. I will giue thee the keyes of the kingdome This maketh the Church preuaile against the gates of hell because it openeth shâ—â—teth heauen Secondly hereby the word and Sacraments are preserued from pollution and prophanation the soules of men pulled out of the snares of the Diuell and Gods kingdome set open vnto them
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
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
neâ—â—ssarieâ— yet is the Scripture a iudge sufficieâ—tly able to resolâ—e thy spirituall minded man in any case concerning conscienceâ— or in any matter concerning saluation all which it is the sole and proper determiner of now as for the particular sin of Angels it is not necessarie to saluation to know it but seeing the Scripture concealeth it it is a safe and learned ignorance to be rested in without further desire to know that which the Lord hath hid in secret with himselfe Fourthly wee are hence taught to seeke to enter into our habitation and true resting place which is not the earthly Paradise for that was our dwelling place before the fall but Heauen it selfe which since the fall is assigned and prepared to be a rest for the people of God this was the citie which Abraham looked for Heb. 11. so the Saints departed are said to be at home with the Lord being in heauen Christ telles his Disciples he goeth to prepare them these dwellings in heauen Ioh. 14. which elsewhere he calleth euerlasting habitations Make you friends of vnrighteous maâ—man c. Now for our better practise hereof this must be marked that howsoeuer this our habitation be in heauen yet the suburbes and the gate of it is here in earth for all the assemblies of the people of God are the 〈◊〉 and gates of heauen it selfe yeâ— the â—ery entry into it Iacob when he saw the testimonies and tokens of Gods presence and fauour built aâ— Altar in the place for his worship and called it Bâ—thel and said it was the very gate of heauen Gen. 28.17 and therefore we must while we liâ—e here seeke to enter if we would be adâ—iâ—ted within that glorie hereafter Qu. But what 〈◊〉 may wee vse to help vs forward herein Ans. These fiue First wee must alwaies endeuour to be found readie to enter into that heauenly habitation for which purpose our hateâ— must be at this our hoâ—e yâ—â— our whole conuersation must be in heauen wâ—â—lest our 〈…〉 are vpon earth our walking must bee in the path of life euerlasting â—â—ll containing ourselues in the waies of repentance obedience and daily mortification whereby wee denie our selues take vp our crosse and follow Christ. Secondly 〈…〉 loue 〈◊〉 assemblie of Gods people and â—oyâ—e our selues vnto thâ—â— iâ— thâ— holy vse of the Word and sacraments whereby wee draw neere vnto heauen it selfe yea and keepe at the gates of this Citie and with Dauid thinke it a speciall priuiledge to be a doore-keeper in the house of God Psal. 84. Moses chose rather to suffer with the people of God great affliction than to enioy the treasures and honors of Pharaohs Court yea euen wicked Cain himselfe thought of this as the greatest part of his punishment and which he most complained of that hee was cast out from the face of God that is out of Adams familie where Gods face was to be seene in his worship Thirdly we must weine our affections from our earthly inheritances which are but Tents that they may be fixed vpon this sure habitation in heauen without the assurance of which all earthly reuenews and treasures can adde but little comfort to the heart Cain built a Citie hee had besides great lands and faire possessions but yet euen then the holy Ghost brands him with the name of a Vagabond because he was cut off from Gods people and cared not to ioyne himselfe vnto them againe by repentance Fourthly we must euery day addresse and prepare our selues to our death seeing our death is a meanes to bring vs home to this habitation euery new day must occasion vs to renew this our preparation and this will cause vs neither to feare our owne nor excessiuely to sorrow at the departure of our faithfull friendes seeing they haue passed these first things and are onely gone before to their longed-for habitation Fiftly if God call vs hereunto wee must bee contented to leaue and forsake goods friends natiue countrie and all for assurance of inheritance in this our countrie and if we cannot finde the doores hereof in our owne countrie wee must seeke them elsewhere where we may enioy them making light reckoning of all things for this one thing of highest account The last vse of this doctrine is to teach vs from this sinne of the Angels our contrarie dutie they by their office were to doe homage vnto God and performe all dutie as children to their father for so Iob calleth them the sonnes of God but this office they departed from we now being by adoption the sonnes and daughters of God being called vnto holinesse are to take heede of this sinne of forsaking our calling yea on the contrarie to walke worthie thereof as the sonnes of God approouing our faithfulnes vnto him And it standeth vs in hand so to do seeing the contrarie hath such iust vengeance attending vpon it as now in this example we are in the next place to behold The third point in this example is the punishment of the Angels which hath two degrees first their custodie in these words He hath reserued them namely in durance Secondly their full punishment vnto the iudgement of the great day The former is set foorth in two things first in that they are reserued in chaines Secondly vnder darkenes By these chaines are signified first that mightie power of God which bridleth and restraineth the might and malice of the Diuels themselues as Reu. 20. the old Dragon was bound for a thousand yeeres the power of God was the chaine that curbed and ouermastred him and this is one part of his present punishment Secondly the chaines signifie also that guiltines of the Angels which by the tenour of Gods iustice bindeth them ouer to destruction these bonds be vpon the consciences of the wicked Angels they know they are adiudged to damnation for their sinne so aâ— let them be where they will in the earth or ayre or wheresoeuer these chaines of guiltie consciences binde them ouer to iudgement where we are taught two things first to beware of guiltie and accusing consciences for these are Gods chaines binding bodie and soule vnto euerlasting vengeance and therefore for time past if thy conscience accuse thee seek in due time to be loosed and freed by Christ that thou maist be able to say with Paul I knowe nothing by my selfe and for time to come beware of sinne euen small sinnes as well as great for so many sinnes as thou committest are so many chaines binding thee ouer to iust damnation Secondly hence wee also learne that the seruice of God is a most happie and sweete libertie any libertie else is straite bondage men thinke that to be tied to the daily seruice of God is a yoke and bondage intolerable and they must needâ— haue libertie to sinne but they deceiue themselues for while they seeke for libertie by this meanes they plunge themselues into captiuitie and lay chaines vpon themselues yea bolts which hold them in
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
Papall authoritie but euen the Pope himselfe ought to bee subiect to his Emperour if hee would auoide his most iust title of a most vniust vsurper Vse 2. Hence also may be obserued that the exemptioÌ„ or immunitie of the Clergie from the authoritie of the Ciuill Magistrate is wicked and a kinde of rebellion and this is the condition of the whole Romane Clergie Ob. They pleade that Kings and Princes of their bountie haue granted these priuiledges vnto them Ans. The law of nature acknowledgeth a ciuill subiection the law of God straitly enioyneth it and no law of any man may offer violence or derogate from either of these Thirdly the Pope vsurping a power to free subiects from their alleageance and their oath of obedience hath been for many hundred yeeres a most wicked instrument of rebellion as the kingdomes of Europe haue had too wofull experience of If here they say the Pope may dispense with the lawes of kingdomes I answere were it so that he could dispense with humane lawes of Kings and Princes in their Countries and Prouinces which is grosse vsurpation yet with what face dare he challenge to dispense with the lawes of God and nature Fourthly wee see hence what we are to esteeme of the Romane Religion namely as of a Religion to bee abhorred as are these seducers themselues because it is cleane contrarie to Christian Religion which teacheth to feare God and honour the King but the Romane Religion pretendeth to â—each men to feare God but putteth downe the honour of the King nay he that professeth that Religion must sweare the flat contrarie to the Kings honour Fifthly wee are hence directed what to thinke of that oath of the supremacie vnto the Bishop of Rome namely to be such a one as fighteth directly against the law of God and nature seeing it giueth all ecclesiasticall gouernment vnto the Pope which belongeth properly to Kings and Princes in their seuerall dominions Sixthly if euery man must be subiect to the power of the Magistrate for conscience sake then all wandring beggars and rogues that passe from place to place being vnder no certaine Magistracie or Ministrie nor ioyning theÌ„selues to any set societie in Church or Common-wealth are the plagues and banes of both and are to bee taken as maine enemies of this ordinance of God and seeing a most excellent law is prouided to restraine them it is the part of euery good subiect or Christian to set themselues for the executing strengthening and vpholding of the same And speake euill of them which are in authoritie In these words the Apostle sheweth how these false teachers pull down authoritie by their practise as in the former they did by their iudgmeÌ„t for when they cannot quite put downe all authoritie and Magistrates they speake euill of them and blaspheme those that exercise the same that is as the word signifieth those that are in dignities and glories for that is his meaning when hee calleth Princes by the name of Glories Here two things are to bee considered first their sinne speake euill secondly the amplification of their sinne partly in this verse and partly in the next The sin is mentioned and condemned in Exod. 22.28 Thou shalt not speake euill of the Rulers of thy people Eccles. 10. Curse not the King no not in thy heart for the birds of the ayre shall bewray it Which sinne wee should be so farre from as that wee should not receiue any accusation against any Elder vnder two or three witnesses 1. Timoth 5 If we may not receiue slanders against Rulers much lesse may we raise them Vse 1. See here as in a glasse the common sinne of these daies wherein the common practise yea and table talke of men is the censure of the doings of the Magistrate and the doctrine of the Minister Paul when he called Ananias a painted wall being reprooued answered that he knew him not to be the high Priest for then he would not haue reproched him that is he acknowledged him not but knew him rather to be an vsurper which made him vse that boldnes Secondly if a man may not speake euill of a Ruler then much lesse may any priuate man take a sword in hand to take away the life of a Prince or Magistrate Dauid knew that he was to succeed Saul in the kingdome and that Saul sought his life daily and yet his heart smote him when finding Saul at aduantage that he cut off but the lap of his garment whereas he might haue as easily taken away his life the ground of his griefe was because hee was the Lords annointed Where take notice of the spirit that leadeth and ruleth those Romish vassals who are sent out into Christian lands with Commission to take away the liues of the Lords annointed ones who will not stoope vnto that Antichristian tyranny Instruments of Satan they are inflamed by Diabolicall furie fighting for their Babylon with the weapon of most monstrous and vnnaturall crueltie Thirdly we are on the contrarie taught hence to blesse our Magistrates especially the Lords annointed ouer vs as also other inferiour Magistrates who although their persons may bee meane yet are vnder the supreame as hee vnder God is a Steward and Deputie for our wealth The Apostle Paul willeth that prayers be made for all men but especially for Kings and Princes and those that are vnder them in authority that we may lead a quiet and peaceable life in all godlinesse and honestie Ieremy wisheth the people in captiuitie to pray for Nebuchadnezzar an Heathen King that vnder him they might haue peace Hence is that good order commended vnto vs wherby in our publike prayers we make solemne mention of our lawfull Magistrates testifying both our desire of their good and our thankfulnes for their gouernment Secondly the amplification of their sinne standeth partly herein that they speake euill of Dignities Glories Maiesties that is of those whom God hath adorned with these in detracting and detaining from them their due honour It may bee here asked why doth the Holie Ghost call Magistrates by the names of glorie and dignitie Ans. For two causes first because the Lord hath set them in his owne roome and place and accordingly honoureth them with titles befitting the same Psal. 82.1 God standeth in the assemblie of Gods that is of Magistrates called Gods not onely because he hath set theÌ„ in his place but also because they haue receiued a particular charge and commandement and therwith a power of executing his own iudgements amongst men vpon earth as his deputies 2. Chro. 19.6 They execute not the iudgements of man but of the Lord. Secondly these titles are giuen them because the Lord doth vsually furnish them with worthie and peculiar gifts though not alwaies of sanctification yet of regiment and gouernment to bee answerable to their former designement as of wisedome courage zeale c. 1. Sam. 10.9 when Saul was made King the Lord gaue
by God Yea so farre haue they gone on in this delusion that they are become spectacles of follie to the whole world for if Iohn Baptist had had so many heads as the Papists brag of he had been a monster of men besides though the Crosse wheron Christ was crucified was no greater than as ordinarie man might beare yet so many seuerall peeces thereof they pretend themselues to haue in seuerall places as would load a shippe Ob. They say they had all those â—â—likes by reuelation 〈…〉 Ans. These 〈…〉 are but 〈…〉 illusionâ— to maintaine Idolatrie besides that 〈◊〉 the word being 〈…〉 perfect 〈◊〉 in all matters to bee beleeued or done vnwritten reuelations are no proofes of doctrine but are luâ—â—ly to be suspected The third thing in the verse is the manner of his speech in which obserue three things first what speech the Archangell would not vse He would not speake euill Secondly what speech he vsed The Lord rebuke thâ—â— Thirdly the reason or cause of both because he durst not speake euill First of this cause as being first in nature which is sâ—â—d to bee feare Now to know what kinde of feare it was consider that the 〈◊〉 is a three-fold feare first from entire nature secondly from the corruption of nature thirdly from grace The first is a naturall propertie whereby the creature seekâ— to preserue it selfe and to shunne danger which feare is not 〈◊〉 in it selfe for it was in Christ when he said his soule was heauie euen vnto the death and if 〈…〉 possible let this cup passe from me but this is not here meant The second feare proceeding from corruption of nature in men and Angels is that seruile feare when the creature feareth nothing but due and deserued punishment the conscience being guiltie vnto it selfe and accusing for sinne and the heart destitute of faith and loue of God which if it were present would cast out this slauish feare which is no other than the feare euen of the Diuels themselues who beleeue and tremble Iam. 2.19 but neither was this the feare of the Angell The third feare is from grace and it is a gift of the spirit of God who therefore is called the spirit of feare working in men and Angels a care to please and a feare of displeasing God in all things this is the feare here meant which was in the Angell In which consider three things further first the beginning of it which is faith euen in the Angels themselues whereby they beleeue the power iustice soueraigntie and Lordship of God ouer them and that they must be subiect and obedient thereunto but in man it is a faith apprehending the mercie and fauour of God reconciled by Christ this feare in Angels and men therefore is the fruite of their faith Seconâ—â—y the propertie of 〈…〉 is to make the subiect of it to feare the offence of God 〈…〉 euill of the world to 〈…〉 properly 〈◊〉 of all because by it God is displeased and in the next 〈…〉 of iudgement consequently but 〈…〉 the first place Psal. 119.12 〈…〉 trembleth for feare of thee and I 〈…〉 stand of thy iudgements This was the religious feare of Dauid first a fearing of Gods offence and then a standing in awe of his iudgements thirdly the vse of it which is to make man and Angel make conscience of sin Exod. 〈…〉 the Midwiues spare the Hebrew 〈◊〉 it will not suffer the Angell hereto reuile the Diuell The feare of God saith Salomon causeth to 〈◊〉 euery 〈◊〉 way yea it frameth to obedience and i◠〈◊〉 because it keepeth the heart from defiling it selfe Our dutie hence is to pray that the Lord would put into our heartâ— this religious feare which they containe vs in awe of his Maiestie and so keepe vs from offences wherein wee may resemble this Angell as also to be a welspring of life vnto vs not onely 〈◊〉 escape the snares of death but to quicken and prouoke vs in the wâ—â—es of life euerlasting Secondly wee must auoide the sinne which the Angell was 〈◊〉 of namely the boldnes of sinning especially in these daies wherein then aduenture and rush vpon sinne without feare or shame The second point herein is what speech the Archangell would not vse that is cursed speaking or railing iudgement Which to know what it is obserue the differences of iudgement which is two-fold either publique or priuate Publique iudgement iâ— when a man is called by God to iudge the creature and this is two-fold first of the Magistrate secondly of the Minister The Magistrate is called by God to seeke out the misdemeanours of men and according to the offence is to pronounce a righteous sentence 〈◊〉 to the taking away if the cause 〈◊〉 of the temporall life it selfe The Minister is also in the name of God to pronounce the curse of the law vpon vnrepentant sinners and the promise of the Gospell vnto the penitâ—nt Secondly priuate iudgement is when the creature passeth iudgement against â—â—other without calling from God but vpon priuate grudge anger stomacke and reuenge this is here called railing iudgement and it is practised three waies first in speaking falsehoods and vntruths against others Secondly in speaking truths but with intent of slandering and detracting from the good name of others Thirdly in misconstruing mens sayings and doings to the worst part when they may be taken in the better this railing speech the Angell durst not vse Hence we learne to make conscience of this sinne of slandering reproching and reuiling others from which the Archangell abstained dealing euen with the Diuell himselfe but many of vs who can vtter the prouerbe That it is a shame to belie the Diuell are contented yea and readie to belie and detract from the children of God our brethren by this railing iudgement Some will say what may we neuer vse this kind of iudgement Ans. Neuer no not against the Diuell but if wee would take vp iudgement against any creature let it bee against our owne selues for our sinnes here we may passe sentence freely and so escape the iudgement of God as for others wee are to iudge by the iudgement of loue which hopeth speaketh thinketh and suspecteth the best and couereth the worst euen a multitude of sinnes The third point is the speech which the Archangell vsed in these words The Lord rebuke thee Which words are a forme of prayer in which he commendeth and remitteth reuenge vnto God desiring that the Lord to whom iudgement belongeth would restraine correct and repay the Diuell for his malice Here it may bee asked what shall we doe when wee are wronged Ans. Learne of the Angell not to requite and repay euill for euill neither in action speech or affection but leaue all reuenge vnto the Lord. Zachariah being stoned to death vniustly desired no reuenge but said The Lord see and require it Christ himselfe being accused before Pilate answered nothing and when he died he prayed for those who crucified him
God or no. Vse First whereas all men good and bad haue innumerable lusts in them we are to take notice of the vilenes and vncleannes of our nature which is common to the good and bad betweene whom there is no difference but by grace our endeuour must bee to see more and more these lusts stirring and moouing themselues against God and man Secondly to mourne and bewaile them Thirdly to pray that God would burie them all in the death and graue of his Sonne that they stand not vp in iudgement against vs being euery of them sufficient to procure our eternall destruction Secondly we must not suffer sinne to raigne in vs for this is the part of an vngodly person true it is that lusts will be in the heart whilest a man is in the flesh but they must bee resisted that they may not raigne and rule the heart Quest. How shall we keepe vnder the lusts of the heart from raigning ouer vs Ans. Seeing sinne raigneth in the minde by euill thoughts our thoughts on the contrarie must bee framed according to the word and ordered by the counsell thereof according to the Apostles aduice Phil. 4.8 If any thing be honest vertuous of good report we must thinke of these things Coloss. 3.16 Let the word of God dwell plentiously in you Again lust raigneth in the memorie by remembring vanities wrongs and wicked speeches and actions wee must therfore remember our sinnes the number and greatnes of them the curse of the law against them the day of our owne death and the generall iudgement the remembrance of which shall be able to keepe out or at least to keepe vnder these vngodly lusts Further seeing it raigneth in the affections of pride reuenge hatred c. wee must learne the exhortation Phil. 2.5 Let the same minde be in you that was in Iesus Christ that looke as Christ was most milde meeke humble patient full of loue towards God and man so ought our vnruly affections to bee conformed vnto his And lastly seeing it raigneth in the bodie by idlenes ease sleepe in excesse which make the bodie an instrument of sinne wee must alwaies diligently inure our selues to the duties of our callings vsing fasting watching and prayer by which meanes well obserued the lusts in the heart may still trouble and molest vs but they shall not rule and raigne ouer vs. Vse 3. If it be the propertie of a wicked man to follow after vngodly lusts wee ought to purge our selues from all the lusts of the flesh and spirit 2. Cor. 7.1 lest these defile our bodies and soules in the powers and parts of them to doe which the better remember that blessed are the pure in heart secondly to inure our selues vnto the feare of God seeing the feare of God is cleane Psal. 19. that is it clenseth the heart and breaketh the necke of all noysome lusts Vers. 19. These are makers of sects fleshly not hauing the spirit THis verse containeth the application of the former testimonie vnto the particular persons whom it concerneth setting downe who they be that are scorners and followers of their lusts namely scorners are they that make sects separating themselues from the people of God and followers of their lusts be those who are fleshly and without the spirit which words being applied to these seducers fasten two sinnes more vpon them The first whereof is that they are makers of sects The second that they haue not the spirit For the former the word signifieth a singling and separating of themselues from the Church and people of God and consequently the making of sects to themselues neither may this seeme strange that there should be such persons that make such separation seeing it is the nature of euery sinner to flie from the presence of God as Adam did and Peter when he had seene a part of the glorie of Christ bad him depart from him for he was a sinner The prodigal sonne must haue his portion apart and will not be perswaded to liue with his father and euery vngodly man withdraweth himselfe vnto perdition Heb. 10.38 Doct. First it is a great sinne for a man to separate himselfe from the assemblies of Gods people because first it is a flying from God and his presence whose face euery one is commanded to seeke seeing he presenteth himselfe in the Word and Sacraments and wheresoeuer two or three are assembled in his name c. Secondly it is a contempt of Gods ordinance which whosoeuer despiseth despiseth God himselfe Thirdly out of the Catholike Church is no saluation the saying is true Whosoeuer will not haue the Church for his Mother shall not haue God for his Father Fourthly the congregations of Gods people on earth are the suburbes and gates of the kingdome of heauen whosoeuer therefore shutteth the gates of this kingdome of grace against himselfe here shall neuer enter into the gates of the kingdome of glorie hereafter Vse Our dutie hence is to ioyne our selues to the assemblies of the faithfull not forsaking the fellowship that we haue among our selues Heb. 10.25 but keeping the vnitie of the spirit in the bond of peace Ephes. 4.3 being like minded one towards another Rom. 15.5 speaking one thing as those that are knit together in one minde and one iudgement 1. Cor. 1.10 And if we would separate our selues then let vs depart from the Atheists and Papists in their corrupt doctrines and wicked conuersation Secondly such are iustly reprehended who seldome come to heare the word receiue the Sacraments and to call vpon God in the congregation for so much as they can they cut themselues from the kingdome of God in reiecting the meanes of their saluation Ob. They alleage for themselues that if they should come they should heare but a weake man like themselues speak vnto them and if Christ himselfe or some Angell should preach vnto them they would heare willingly Ans. Lay aside all disputing and yeeld vnto the wisedome of God whose ordinance it is that men should be taught by men and not otherwise Ob. They say further that they haue the Bible and the sermons of the Prophets and Apostles at home and none can make better sermons than they and againe that they can get knowledge enough to saluation by themselues and some say they haue knowledge sufficient and neede no more Ans. First Gods ordinance must be acknowledged and reuerenced in the publike Ministerie and in the middest of the assemblies and priuate duties must giue place to publike Secondly the word is not only to be knowne but affected now although knowledge may bee gained priuately yet the affections must bee wrought and mooued in the publike Ministerie Thirdly those that know the most know but in part and the Ministerie is instituted not onely to initiate and begin men but to confirme them in grace and leade them to perfection for which end the Lord hath giuen Pastors and Doctors of the Church to teach men vntill they come vnto a