loued much better When a man will pretend a desire to be saued and yet will not leaue his whoring drunkennesse swearing prophaning the Sabbath but hates to be reformed in these and such like things shall we say he doth vnfainedly desire it No no they that seeke him with their whole heart will worke none iniquity but walke in his wayes saith Dauid Psal 119. 2 3. Contrarily the godlies desire is earnest Ye shall seeke me and find me saith the Lord Ier. 29. 13. when ye shall search for me with all your heart 2. They desire it not vnfainedly because they desire it not constantly but as by fits of an ague and flashes of lightning All their goodnesse is as the Prophet speaketh Hos. 6. 4. as a morning cloud and as the early dew it goeth away Contrarily the godlies desire is constant My soule breaketh saith David Psal. 119. 20. for the longing that it hath to thy iudgements at all times 3. They desire it not vnfainedly because they desire it not seasonably but put it off till the day of saluation and time God hath set for their conuersion be past when the Master of the house is risen vp and hath shut to the doore as our Sauiour speaketh Luk. 13. 25. Whereas that which a man desireth vnfainedly and earnestly he will seeke presently and without delay He whose soule thirsteth after God will seeke him early as Dauid speakes Psal. 63. 1. The Kingdome of God must be sought in the first place Mat. 6. 33. 4. They desire it not vnfainedly because they desire it onely out of the slauish feare of God and of his wrath When their feare commeth as a desolation and their destruction like a Whirlewind saith Salomon Pro. 1. 27. 28. then they call vpon God but he will not answer them they seeke him early but find him not Whereas the godly desire it out of loue to God and his grace principally as Dauid did so earnestly desire to dwell in Gods house that he might behold the beauty of the Lord Psal. 27. 4. And out of the loue he bare to him for his goodnesse 5. They desire mercy but not grace and freedome from their misery which is the fruit of their sinne rather then from their sinne which is the root of their misery They chuse iniquity rather then affliction as Elihu speaks Iob 36. 21. Whereas the godly desires as well grace and power to repent and to be deliuered from the power of sinne as mercy and fauour for the pardon of his sinne So did Dauid Psal. 51. 10. Create in me a cleane heart O God and renew a right Spirit within me Hearken vnto me saith the Prophet Esa. 51. 1. Ye that follow after righteousnesse Ye that seeke the Lord. No man seekes the Lord and his fauour aright but he onely that followeth after that is doth earnestly and with his whole endeauour seeke and desire to lead a godly life Lecture the third Feb. 14. 1608. IOHN IIII. X. FOlloweth now the third part of the Text viz. what the reason was she begged not of Christ this water of life She knew not that gift of God and who it was that said vnto her giue me drinke By that gift of God he meaneth himselfe as shall appeare in the Doctrine and the words following are an explication of these words As if he should say If thou knewest that gift of God that is if thou knewest who it is that saith vnto thee giue me drinke if thou knewest me thou wouldest haue asked c. In the words three things are to be obserued 1. That he calleth himselfe that gift of God 2. That he saith the cause why she asked not the water of life of him was for that she knew him not 3. That he saith if she had knowne him she would haue asked it of him First then in that our Sauiour cals himselfe that gift of God we learne That Christ is a gift of God yea the chiefe the greatest gift the principall fruit of his fauour that euer God gaue vnto men Many other excellent gifts he hath bestowed on men A wonderfull token of Gods loue to man it is that he made all the creatures whereof many are farre more glorious and excellent then himselfe for his vse This Dauid when he considered it wondered at Psal. 8. 1. 9. So the comfortable vse of his creatures and that gladnesse of heart he giueth vs in the enioying of them filling our hearts with food and gladnesse as the Apostle speakes Acts 14. 17. Is also a great gift of God and so Salomon cals it Eccl. 5. 18. And yet a greater gift then these it is that he makes vs partakers of the diuine nature and giues vs his spirit The Apostle cals this an vnspeakable gift that the Corinthians were able to yeeld a voluntary submission to the Gospell and to giue chearefully for the reliefe of the poore Saints 2 Cor. 9. 15. And Dauid when he saw how willingly the people had offered to the building of the Temple wonders at this grace and gift of God bestowed on them 1. Chro. 29. 14. Who am I saith he and what is my people that we should be able to offer willingly after this sort In a word the gifts of God vpon man and the tokens of his fauor to him are so many and so great as no man is able to expresse them Psal 40. 5. O Lord my God saith Dauid thou hast made thy wonderfull works so many that none can count in order to thee thy thoughts towards vs I would declare and speake of them but they are more then I am able to expresse Yet are none of them worthy to be named in comparison of this gift the giuing of his owne Sonne to vs is a farre more excellent gift and token of his loue then all the rest When the Prophet had spoken of the great ioy of Gods people Esa. 9 3. They haue reioyced before thee according to the ioy of haruest as men reioyce when they diuide a spoile He giues the reason of this ioy Verse 6. For to vs a Child is borne to vs a Sonne is giuen So the Apostle comparing Christ and the benefits we receiue by him with Adam and the dammage we sustaine by him Rom. 5. Calleth Christ oft the gift of God Verse 15. The gift is not so as the offence for if through the offence of one many be dead much more that grace of God and the gift by grace which is by one man Iesus Christ hath abounded vnto many And Verse 17. For if through the offence of one death raigned through one c. So our Sauiour himselfe speakes of this as of the greatest loue that euer God shewed or could shew vnto man Ioh. 3. 16. God so loued the world that he gaue his onely begotten Sonne And the Apostle Iohn 1 Ioh. 4. 9. In this appeared the loue of God towards vs because God sent his onely begotten Sonne into the world that we might
as the Apostle speaketh 1. Cor. 4. 5. in another case And euen in this life God doth strangely discouer many vncleane persons that haue liued long in secret Salomon brings in the fornicator complaining and bewailing his misery euen in this respect Pro. 5. 14. I was almost brought into the extreamity of misery in the midst of the congregation and assembly And obserue this in them that are the cunningest in this sinne that though no body peraduenture can conuince them euidently of the fact yet euery body through this iust iudgement of God condemnes them for it As the Lord seeth their secretest villanies so euen in this life oft times hee vseth to testifie against them Lecture the seuenteenth Iune 20. 1609. THe third errour of minde whereby Sathan deceiues men and drawes them to this sinne and hardens them in it is the hope of impunity For saith he admit thou doe slip and haue the ill fortune to be discouered what shalt thou be the worse for it 1. With men thou shalt not fare much the worse for this The ciuill Magistrate will not meddle with thee All the punishment is if thou bee a poore body but to stand a while in the Church and say thou art sorry for it and if thou be rich thou mayest auoid that too but what is that And secondly as for thy credit thou shalt not lose much vnlesse it be with a sort of Precisians whom euery man despiseth But for the most thou seest they will like neuer the worse of any for this not of a seruant nor of a neighbour Nay thou mayst see that men that make most open profession of this sin are esteemed and desired by many as the best companions and professors also will be as ready to shew any kindnesse to such as are noted for this as to any other And thirdly as for the Lord thou canst see no cause to thinke that he likes much the worse of a man for this If he did neither thy selfe nor many others that thou knowest could prosper as they doe This as both experience and the Scripture teach vs preuailes marueilously with most men Eccl. 8. 11. Because sentence against an euill worke is not executed speedily therefore the heart of the children of men is fully set in them to doe euill See also the force that is in this to harden men in all kind of sin Mal. 3. 15. We call the proud happy say the prophane of that age yea they that worke wickednesse are set vp yea they that tempt the Lord are euen deliuered Certainely if the law had as well prouided for and the sword of the Magistrate were as ready to be drawne out for the punishment of this sin as of theft we should haue as few whoremongers as theeues Or if in the want of the law in this case all such as are esteemed honest and free from this sin themselues would but hate it in others and discountenance it as they might doubtlesse they might restraine many from it But first the law hath not appointed any punishment for it that is any way proportionable to the hainousnesse of the sin And secondly the ciuill Magistrate almost euery where is vnwilling to vse that authority that the law hath giuen him for the punishment of this sin but counts it as a disparagement vnto him to meddle with it at all And thirdly the punishment of carting and whipping which was wont to be inflicted especially in Market townes is growne out of vse And fourthly some Magistrates and priuate persons doe make so light account of this sin that it is not to be wondred at that this sin is growne so common as it is For the conuincing of this error and preseruing men from it two things are to be considered First that though the Magistrate doe not yet it is his duty to punish this sinne as farre as law giues liberty and his great sinne that he doth not And though priuate Christians doe not yet it is their duty to shew detestation to this sinne Secondly though men faile in their duty yet is there no cause any should commit this sin vpon hope of impunity for though men doe not yet will God certainely punish this sin For first as for the Magistrate we know that by his calling he is Custos vtriusque tabulae and charged with the law of God to see it kept by those that are vnder his authority He is the Minister of God to take vengeance on him that doth euill Rom. 13. 4. The authority he hath and the preheminence God hath giuen him aboue other men is giuen him to that end And the Magistrate is bound by Gods law to punish this sinne as well as any other Iob 31. 11. This is a wickednesse and an iniquity to bee punished by the Iudges And both of the Magistrate and of euery priuate Christian this is required as he desireth that Gods mercy should be vpon him and his posterity that he abhorre this sinne and doe that that in him lieth to bring it vnto shame and punishment Amos 5. 15. Hate the euill and loue the good and establish iudgement in the gate it may be that the Lord God of hosts will be mercifull to the remnant of Iacob I know it is esteemed by many a signe of a good nature and disposition to be kind to all persons how lewd soeuer they be But marke what the Holy Ghost in the Scripture speakes of this kindnesse 1. He makes it a signe that a man hath no feare of God in him when he cannot abhorre sin Psal. 36. 1 4. 2. He saith that that man makes no conscience of sin himselfe that is ready to speake in fauour of a lewd man Pro. 28. 4. They that forsake the law praise the wicked and are apt to speake for them and to take their part but they that keepe the law set themselues against them 3. He makes it a greater signe of an vngracious heart for a man to fauour sin in others then to commit sin himselfe Rom. 1. 31. Which men though they know the law of God how that they that commit such things are worthy of death yet not onely doe the same but also fauour them that doe them And whereas on the other side it is counted pride and malice and cruelty for a man to seeke the disgrace or punishment of any lewd person the Holy Ghost saith there is no true loue in any but in such onely 1. There is no true loue to God in any that cannot vnfeinedly hate sinne whereby he is dishonoured Psal. 97. 10. Yee that loue the Lord hate the thing that is euill 2. There is no true loue to our selues to our families and the place wee liue in vnlesse we hate such sinnes as will bring Gods curse vpon vs. Till Achan was punished Gods curse was vpon the whole host of Israel Iosh. 7. 12. Neither will I bee with you any more except ye destroy the excommunicate from among you And
toward him when God had promised him a sonne by Sarah and a most blessed posterity he bursteth out into this speech Oh that Ismael might liue in thy sight as if he should say I loue Ismael so well that I care for no more Gen. 17. 18. yea afterward when for mocking and persecuting Isaac Sarah would needs haue him cast out the bond-woman and her son it is said Gen 21. 11. This thing was very grieuous in Abrahams sight not because of Hagar but because of his sonne Before when Sarah was offended with Hagar he yeelded to her Gen. 16. 6. Behold thy Maide is in thine hand doe with her as pleaseth thee But now she will haue him to cast out his sonne This thing was very grieuous in Abrahams sight because of his sonne The second example is in Dauid who though he had so much cause to haue hated Absolon a murderer of his owne brother a rebell against his owne father a filthy and shamelesse defiler of his owne fathers bed and that in the sight of all Israell yet see the affection that he bare vnto him the father loued when the childe hated 2. Sam. 18. 5. He gaue Ioah and Abishai and Ittai and all the Captaines straight charge thus Intreat the young man Absolon gently for my sake yea he gaue it so as all the people might heare him and when some came to him with newes touching the successe of the battaile the first question he asked him was this 2. Sam. 18. 22. Is the young man Absolon safe And when he heard he was slaine he could not containe but though he sought a secret place to cry his fill in yet he could not hold till he came thither but as he went burst out into this out-cry O my sonne Absolon my sonne my sonne Absolon would God I had dyed for thee O Absolon my sonne my sonne 2. Sam. 18. 33. Though Absolon could forget Dauid was his father yet Dauid could not forget that Absolon was his sonne The third example is of the Widow of Sarepta 1. Reg. 17. who though first she was a very poore woman verse 10. Eliah found her gathering stickes secondly though the time also was very hard euen a great dearth verse 7. thirdly though she could not maintaine her selfe nor her sonne without the Prophets miraculous helpe verse 22. yet see how this poore woman loued her childe what an affliction it was to her to part with him first she kept him in her bosome a good while after he was dead verse 19. secondly she grew so impatient and into such a passion that she fell out with the Prophet and imputed the death of her child to him Verse 18. What haue I to doe with thee O man of God art thou come vnto mee to call my sinne to remembrance and to slay my sonne So that you see though there be nothing in children to deserue this though there be neuer so much in children to deserue the contrary though the parents be so poore as they haue much adoe to maintaine their children yet will parents godly parents beare a tender and deare affection vnto them The time will not permit to giue you a reason of this and indeed if it would yet were it folly in me to goe about to giue a reason of this for who can giue a reason of those Sympathies and Antipathies that are in nature Let vs therefore come to the Vse of this Doctrine First you that are children and haue parents liuing learne from hence the duty you owe to your parents You can neuer match them in loue you can neuer recompense their kindnesse but yet striue to doe it 1. Tim. 5. 4. Let them learne first to shew godlinesse toward their owne house and to recompense their parents Take heede of giuing them iust cause of griefe Pro. 17. 25. A foolish son is a griefe to his father and an heauinesse vnto her that bare him This is noted for one of Esau's chiefe sinnes by matching wickedly he did that that was a griefe of minde to Isaac and Rebecca Gen. 26. 35. But specially take heede thou despise them not contemne them not the Prophet speaking Pro. 30. 11. of foure sorts of the vilest men placeth these in the first ranke Pro. 20. 20. He that curseth speaketh euill of his father or his mother his light shall be put out in obscure darkenesse Though the Magistrate punish them not so God will Men should remember the example of Cham and take heede how they delight to see or speake of the infirmities and faults of their parents Gen. 9. 22. 25. Secondly you that are parents and haue children learne your duties here First to shew naturall affection to them else art thou a beast rather than a man or woman It is made a note of a man whom God hath giuen vp to a reprobate mind to be without naturall affection Rom. 1. 30. And Iob noteth it for a property of a most wicked man that so he may enioy wealth and pleasure while he liueth he careth not what becommeth of his house and children after him Iob 21. 21. What pleasure hath hee in his house after him when the number of his owne moneths is cut off And the Apostle saith 1. Tim. 5. 8. He hath denyed the faith and is worse than an Infidell that prouides not for his owne house Let all Vnthrifts and Belly-gods thinke of these things Secondly sith it is so easie to exceede in naturall affection seeke to moderate it by knowledge and religion It is no singular thing to loue thy children the Harlot did so 1. Reg. 3. 26. but take heed of ouer-louing them of louing them more than God as they doe first that loue their children so as that they loue also their faults reioyce to heare them curse or doe vnhappily secondly that will not haue them crossed in any thing or corrected thirdly that for loue to their children will shrinke from Gods truth or otherwise offend God as Eli did 1. Sam. 12. 29. Be sure God will plague thee by thy children if thou dote vpon them and loue them too much Prou. 29. 15. A childe set at liberty maketh his mother ashamed and his father too Know the chiefe thing thou shouldest shew thy loue to thy childe in is in louing his soule Ephes. 6. 4. If thou loue thy children feare God that 's the onely sure way to doe them good the generation of the vpright shall be blessed Psal. 112. 2. take heede of those sinnes that will bring Gods curse vpon them oppression will doe it this is the heritage of the oppressours which they shall receiue from the Almighty if his children be multiplied it is for the sword and his of-spring shall not bee satisfied with bread Iob 27. 13 14. whoredome will doe it it is a fire that consumeth vnto destruction and would roote out all mine increase Iob 31. 12. contempt and hatred of Religion will doe it as is plaine by the reason God giueth
liue through him and Ver. 10. Herein is loue not that we loued him but that he loued vs and sent his Sonne to be a reconciliation for our sinnes The reasons whereby this may appeare to be the greatest gift that euer God gaue man are three 1. In respect of the Lords affection towards vs declared in this gift 2. Of the benefit we receiue by this gift and the fruits and consequents of it 3. The freenesse of this gift For the first though Christ were more worth then ten thousand worlds being in the forme of God and one that thought it no robbery to be equall with God Phil. 2. 6. Though he were infinitely dearer to his Father then any of our children can be to vs. Mat. 12. 18. His beloued in whom his soule delighted I was daily his delight saith he Prouerb 8. 30. Yet as if we were of more worth and dearer vnto him then his onely begotten Sonne he gaue him for vs and that he might expresse his loue to vs he neglected him as it were and withdrew his affection from him Rom. 8. 32. He spared not his owne Sonne He caused him to take vpon him the forme of a seruant and to be of no reputation Phil. 2. 7. to make vs Kings Apoc. 1. 6. 2 Cor. 8. 9. He being rich for our sakes became poore that we through his pouerty might be made rich So that in this it may seeme God hath respected and loued vs aboue his own Son 2. He caused him to be tempted by Sathan for forty dayes together and that in the wildernesse a place of great terrour Mark 1. 17. And surely this was a farre greater indignity and reproch to be done to him then it would be to the greatest Empresse in the world that she should be sollicited by the basest scullion or rogue in a kingdome to commit filthinesse with him yea he permitted him so farre to the power of Sathan that he in those forty dayes carried the precious body of the Sonne of God vp and downe at his pleasure one while to the top of an high mountaine Luke 4. 5. Another while to a pinacle of the Temple Luk. 4. 9. And why did he thus giue his owne Sonne ouer thus farre to the power of Sathan Surely to deliuer vs from the power of Sathan Hebrewes 2. 15. So that in this respect also it may seeme he hath respected and loued vs more then his owne Sonne 3. He powred shame and contempt vpon him greater then euer any creature endured In his life oft he endured great contempt but specially in his death he died the shamefull death of the crosse hanged betweene two thieues both before and after his execution so many reproches and contempts were done to him as no Chronicle can remember the like euer done to any malefactor The whole band of the soldiers being called together clothed him with purple platted a crowne of thornes and put it about his head and began to salute him Haile King of the Iewes and smit him on the head with a reed and did spit vpon him and bowing their knees worshipped him as the holy Euangelist recordeth Mar. 15. 16. 19 We haue known many notorious traitors and other malefactors executed as for example the gunpowder-traitors in whose death all good subiects had cause to reioyce but did you euer know any so reproched and insulted ouer in their death as Christ was In which respect the Prophet saith of him Esa. 53. 2. He had no forme nor beauty he was despised and reiected of men we hid as it were our faces from him he was despised and we esteemed him not and himselfe complained in the person of Dauid that was a type of him Psal. 22. 6. I am a worme and not a man a shame of men and the contempt of the people And why did God powre this contempt on his own Son Surely to deliuer vs from that shame and confusion that did iustly belong vnto vs To vs belongeth confusion of face O Lord to vs belongeth confusion of face saith the Prophet Dan. 9. 7 8. So that in this also it may seeme the Lord hath respected and loued vs aboue his owne Son 4. He made him to be sinne which knew no sinne 2 Cor. 5. 21. As if from the soale of his foot to the crowne of his head nothing had beene whole on him but wounds and swellings and sores full of corruption as the Prophet speakes in another case Esa. 1. 6. imputing to him and as it were clothing him with all the drunkennesses adulteries murders blasphemies of all the Elect througout the world And why did he thus make him sinne surely to make vs free from all sinne thas we might be made the righteousnesse of God in him 2 Cor. 5. 21. So that in this also it may seeme the Lord hath respected and loued vs more then him 5. Lastly he made him a curse for vs Gal. 3. 13. so as for a time nothing could be seene on him but the curse of God no signe of his fauour at all He was in the garden in such sorrow and feare as that he was faine to desire poore weake men to watch with him Mat. 26. 36. and that he shed many teares cryed out and roared with strong cryes Heb. 5. 7. and sweat water and bloud Luke 23. 44. and vpon the Crosse the curse of God was so heauy vpon him that he cryed Mat. 27. 46. My God my God why hast thou forsaken me so that that which is said in another case of the Church Lam. 1. 12. that might our Sauiour haue said at that time Behold and see if there be any sorrow like vnto my sorrow which is done vnto me wherewith the Lord hath afflicted me in the day of his fierce wrath And why was hee thus accursed Surely he was made a curse for vs that the blessing of Abraham might come vpon vs saith the Apostle Gal. 3. 13 14. he endured the sorrowes and terrours of hell that we might be brought to the ioyes of heauen So that in this also it may seeme the Lord hath respected and loued vs more then his owne Sonne Let no man thinke that I haue strayned my selfe to amplifie this matter more then needed no if I had The tongues of men and Angels I were not able suficiently to expresse vnto you the loue of God to man in bestowing this gift and therefore the Apostle saith the Angels wonder at and desire to pry into this mysterie 1. Pet 1. 12. Yea the Prophet saith that the Lord himselfe a wondring at his own loue in this gift shall call Christs name wonderfull Esa. 9 6. The Lord might haue forborne to create vs or when we were created he could haue preserued vs from falling and when we were fallen he could without this cost this gift and price haue redeemed vs but then he should not sufficiently enough haue declared his loue to mankind The second reason whereby this may appeare to be the greatest of all
so farre as religion is a friend to that he liketh and imbraceth it but when once it crosseth him in that he regards it not but will be ready to renounce it Before he entertaineth any truth of God he vseth to enquire first whether it will further or hinder his profit be for or against his aduantage yea or no. What profit should wee haue if we pray vnto him say such kinde of men Iob 21. 15. The truth of this Doctrine will appeare in these three points 1. Many things in Religion he likes because they seeme to make for his profit 2. There is no truth that he receiues but he turnes and applyes it to his worldly and carnall aduantage 3. There is no truth that he is so well perswaded of but he will be ready to renounce it when once it prooues an occasion of losse and trouble to him in the world 1. A naturall man yea a very wicked man may in many things consent vnto the truth of God and both in profession and practise shew a liking and loue to religion and that onely for the carnall contentment and benefit that he findes in it You shall finde Iohn 6. 14 15. that a great multitude of the Iewes about 5000 people giue a notable testimony of Christ and shew a marueilous affection vnto him Of a truth this is the Prophet say they that should come into the world yea they would needs haue made him a King But our Sauiour saith of these with a vehement asseueration that they did this onely because they had eate of the loaues and were filled verse 26. And the Lord saith of the wicked Israelites Hos. 10. 11. Eâ—…hraim is as an Hâ—…yfer vsed to delight in threshing alluding to the manner of their threshing the oxen that trod out their corne were at liberty to eate and might not be musled Deut. 25. 4. that is they tooke delight in such duties of religion as did not curbe nor crosse their nature but yeelded profit vnto them Ye shall haue many a meere naturall man yea many a very wicked man that vseth ordinarily to pray and will seldome misse a Sermon yea sometime performe extraordinary duties yea and that not for the credit he hopes to receiue thereby from men for those are the grosser sort of hypocrites Matth. 6. 5. but euen because he is perswaded in his conscience it will be profitable vnto him in his worldly estate and that God will that way reward him for it See a proofe of this Esay 58. 2. They seeke me daily and will know my waies euen as a nation that doth righteously yea they fasted verse 3. and what moued them to doe this Surely their worldly profit and safety they looked for and hoped to merit thereby as appeares verse 3. Wherefore haue we fasted and thou seest it not Some temporall iudgement it seemes befell them which they hoped by their forwardnesse in religious duties to haue preuented whereby God as they conceiued testified that he regarded not their seruices and this did greatly disquiet them But can any one be so simple as to thinke the seruing of God will aduantage him in the world Yes surely for 1. The naturall man may know that the earth is the Lords that God hath made many great promises euen for this life vnto them that serue him godlines is profitable vnto all things saith the Apostle 1. Tim. 4 8 hauing promise of the life that now is and of that which is to come such a promise is that Psal. 34. 9 10. O feare the Lord ye his Saints for there is no â—…ant to them that feare him The young Lyons do lack and suffer hunger but they that seeke the Lord shall not want any good thing 2. He finds by his own experience that when he hath serued God euen after his fashion he hath prospered the better for such is the loue the Lord beareth to piety as he hath beene wont to reward with outward and temporall blessings the very outward duties of his seruice when they haue beene performed but euen in a naturall deuotion without an vpright and faithfull heart See a manifest proofe of this Ps. 78. 34. They sought him Ver. 37. Their heart was not vpright Ver. 38. Yet he being mercifull forgaue their iniquity destroyed them not but oftentimes called backe his anger So it is said of Iehoâ—…haz 2. King 12. 14. He besought the Lord and the Lord heard him and yet ver 2. he was a most wicked man While the Ark of God did but remaine and rest in the house of Obed-Edom three moneth it is said The Lord blessed the house of Obed-Edom and all that he had 2. Chro 13. 14. Neuer did man entertaine any guest that will pay so well for his lodging and so recompence the kindnesse he receiues as religion will do God hath euer been wont to blesse the family where the outward duties of his worship haue beene constantly performed and but an outward conformitie yeelded vnto them 3. Yea God hath bin wont to blesse many a wicked man for the piety of such as haue belonged vnto him and to whom he hath giuen entertainement though himselfe haue not serued God at all Gen. 12. 2. Thou shalt be a blessing saith God to Abraham and expounds himselfe in the next words Verse 3. I will also blesse them that blesse thee See an experiment of it in Putiphar Gen. 39. 5. The Lord blessed the Egyptians house for Iosephs sake Now this many a naturall man obserueth well and this makes him both to serue God himselfe and to like Religion in others It is certaine many a naturall man likes his child and his seruant the better if they be religious and if they be not he wisheth that they were But why doth he so surely he knoweth that he shall haue the more profit by them if they were so he knowes they will be more diligent and more dutifull the more faithfull vnto him and that God will blesse him the better You shall see a plaine proofe for this in Putiphar Gen. 39. 4. He loued no seruant so well as he did Ioseph he trusted him more then any and aduanced him aboue all but marke the reason Verse 3. His master saw that the Lord was with him and that the Lord made all that he did to prosper in his hand I do not say that euery naturall man is thus minded for many haue not that wit and policy in them either they see not that Religion brings such blessings to the place where it is entertained or they are so wicked and prophane that they will rather lose these blessings then they will be beholding to Religion for them But yet this is the disposition of many they like Religion because it is so commodious and were it not for this God should haue no seruice at all done to him by them there would not be so much as a shew of Religion in them so that of these men it may be said
see what a blessing Phineas brought both vpon his owne house and vpon all Israell by the zealous hatred hee shewed against this sinne in the punishing of Zimry and Cozby Numbers 25. 11 12. 3. There is no true loue in any to their neighbours and country but in such onely For the shame and punishment that one man is brought vnto is a meanes to restraine many from committing this sinne and so to preserue them from the curse of God that is due vnto it That is the reason the Lord giueth for the seuerity that he enioyned the Magistrate to vse Deut. 13. 11. That all Israeli may heare and feare and doe no more any such wickednesse as this among you 4. There is no true loue to the sinner himselfe in any but in such onely For the disgrace and punishment that he is brought vnto is the likeliest and best meanes to bring him to true repentance Psal. 83. 16. Fill their faces with shame that they may seeke thy name O Lord 2. Thess. 3. 14. If any man obey not our sayings haue no company with him that he may bee ashamed verse 15. yet count him not as an enemy Secondly It is no aduantage to the vncleane person that men faile in their duty and doe not shew that detestation to his sin that they ought to doe For all kind of sinners may assuredly looke for plagues from God euen in this life though Magistrates should winke at them Behold saith Salomon Pro. 11. 31. the righteous shall bee recompenced on the earth much more the wicked and the sinner And Eccl. 8. 12 13. Though a sinner doe euill an hundred times and his daies bee prolonged Yet surely I know that it shall bee well with them that feare God which feare before him But it shall not bee well with the wicked neither shall bee prolong his daies which are as a shadow because hee feareth not before God Nah. 1. 2 3. God is iealous and the Lord reuengeth the Lord reuengeth and is furious the Lord will take vengeance on his aduersaries and hee reserueth wrath for his enemies The Lord is slow to anger and great in power and will not at all acquit the wicked The Lord hath his way in the Whirle-wind and in the storme and the clouds are the dust of his feet But of all sinners none haue more cause to looke for fearefull iudgements from God then they that liue in this sinne For God hates this sinne and will certainely punish and plague it though men doe not Yea there is no one sinne specially against the second Table which he hath set more euident marks of his indignation vpon and witnessed it by executing his iudgements vpon men for it then this Is not destruction to the wicked saith Iob speaking of this sin Iob 31. 3. and a strange punishment to the workers of iniquity Heb. 13. 4. Whoremongers and Adulterers God will iudge For this very sinne therefell of Israel in one day three and twenty thousand 1. Cor. 10. 8. And the Apostle tells vs that all iudgements that befall a Nation a Country or Towne are to be imputed chiefly to this sinne Ephes. 5. 6. Let no man deceiue you with vaine words for because of these things commeth the wrath of God vpon the children of disobedience But I will shew you more particularly how God is wont to punish this sinne And I am deceiued if any one sinne hath so many punishments so particularly threatned in the word against it as this hath 1. God plagues men in their bodies for this sinne Not onely as Salomon speaketh because Pro. 5. 11. It consumeth the flesh and the body but he hath inuented a plague proper and peculiar to this sinne euen that infectious and loathsome disease which at the first was called the disease of Naples and after the French disease but now may aswell be called the English disease For of very many in all places that may now be said which Zophar speaketh to Iob 20. 11. His bones are full of the sinne of his youth and it shall lie downe with him in the dust Other diseases may well be called the fruits of sinne but is there any sinne that hath a disease that is so naturall a fruit of it and that beares his name in the forehead thereof so as this doth 2. God plagueth men in their goods for this sinne Pro. 6. 26. Because of the whorish woman a man is brought to a morsell of bread Iob 24. 18. Their portion shall bee cursed vpon the earth Many a man is brought to beggery by it Yea this sinne is able to destroy Kings as Salomons mother taught him Pro. 31. 3. 3. God plagueth men in their good name and reputation for this sinne Pro. 6. 33. He shall finde dishonour and his reproach shall neuer be put away Let him haue neuer so much wealth and power he shall haue no true credit nor estimation with men no not with his owne seruants or children or such as are most bound vnto him God told Dauid that when he committed this sin he despised him 2. Sam. 12. 10. And those that despise God shall be sure to be despised 1. Sam. 2. 30. 4. God plagueth men in their posteritie for this sinne Iob 31. 12. This is a fire that shall deuoure to destruction and roote out all mine increase Iob 21. 19. God will lay vp the sorrow of the father for his children Many a goodly family hath beene ouerthrowne by this sin Yea for this sinne God denies a posterity to many It is not only the curse whereby God threatneth the man that commits incestuous vncleannesse that hee shall die childlesse Leuit. 20. 20 21. but of all adulterers and fornicators also the Lord saith Hos. 4. 10. they shall commit whoredome and shall not increase Iudah though in all likelyhood he were but thirty yeares old when he lay with Tamar Gen. 38. and had two sonnes by her yet doe we neuer reade that he had any childe after sure it is that from them two onely and Selah whom he had before the families of Iudah are reckoned Gen. 46. 12. Num. 26. 19. 22. 1. Chron. 2. 3 4. 5. God plagueth the family and towne where such men dwell for this sinne Gen 29. 18. God shut vp euery wombe of the house of Abimilech because of Sarah when there was but a purpose in him to commit adultery with Sarah though he intended it vnwittingly altogether The family and towne is polluted and made guilty of sinne Ier. 2. 2. Thou hast polluted the Land with thy whoredomes Num. 25. 1. The people began to commit whoredome with the daughters of Moab and verse 3. The wrath of the Lord was kindled against Israel and verse 4. Hee sent a plague that consumed twenty foure thousand 6. Because many an vncleane person will be ready to say none of all these plagues I thanke God haue hitherto nor doe now touch me I say vnto such men 1. The longer Gods plagues are deferred
Col. 3. 24. knowing that of the Lord yee shall receiue the reward of inheritance Secondly euen in this life the Lord will reward thee with the like when thou shalt be a Master thy selfe with what measure yee mete it shall bee measured to you againe Mat. 7. 2. Take no heede to all words that are spoken lest thou he are thy seruant curse thee For oftentimes also thine owne heart knoweth that thou thy selfe likewise hast cursed others Eccles. 7. 2â—… 22. The Vse this Doctrine serueth vnto is first for Seruants secondly for Masters also And as for seruants before I exhort them to the duty that this Doctrine requireth of them they are first to be admonished by way of caution and preuention to take heede they be not too carefull to please their Masters that they shew not too much loue vnto them The Lord hath set you limits and bounds in this case which you may not passe Loue and obedience is not absolutely due to any Master vpon earth so as we may do any thing to please them any thing they would haue vs to do this honour is due to God alone whom the Apostle therefore cals Iude 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The onely Master All other Masters are called twice by the Apostle Ephes. 6. 5. Col. 3. 22. Masters according to the flâ—…sh they haue nothing to doe with the conscience that is to be reserued to God alone in that case they haue a charge giuen them yee are bought with a price be not yee the seruants of men 1. Cor. 7. 23. I will shew you some particulars that seruants must take heed of in this case First a seruant may not to please his Master conforme himselfe to a false and idolatrous religion this was the thing that Naaman after his conuersion was fearefull lest he should offend in 2. Kings 5. 18. Secondly a seruant may not to please his Master lend him his oath and sweare whatsoeuer he would haue him Gen. 24. 5. As well as Eleazar loued his Master he would not presently sweare when he bad him but he would perfectly know the matter he should sweare to and how he might be able to keepe his oath before he would sweare Thirdly a seruant may not to please his Master execute his malice and reuenge all his quarrels as Absolons seruants did vpon this ground 2. Sam. 13. 8 Kill him feare not haue not I commanded you but all Sauls seruants saue Doeg refused to do it they would not kill the Lords Priests though the king their master commanded them 1. Sam. 22. 17 18. Fourthly a seruant may not to please his Master counsaile him to oppresse and wrong his tenants The Scripture imputes the oppression that many great men vsed to their seruants Amos 4. 1. They oppresse the poore and destroy the needy and say vnto their Masters Bring and let vs drinke Fiftly a seruant may not to please his Master feede his humour in his vncleannesse and filthinesse Gen. 12. 15. Pharaohs seruants saw Sara commeÌ„ded her to Pharaoh so she was taken into his house Sixthly a seruant may not to please or enrich his Master tell a lye or deceiue any for he shall doe his master hurt and no good by getting any thing that way Pro. 21. 6. The gathering of treasures by a deceitfull tongue is vanity tossed to and fro of them that seeke death Seuenthly a seruant may not to please his Master feed his humour by bringing him lyes and slanders Pro. 29. 12. If a Ruler hearken to lies all his seruants are wicked And Hos. 7. 3. They make the King glad with their wickednesse and the Princes with their lyes And so much for the caution that is to be giuen vnto seruants The exhortation is this That euery seruant would subscribe to this commandement of the Lord as well as vnto others and say of it as Rom. 7. 12. This commandement is holy and iust and good and endeauour to shew the truth and soundnesse of that grace that is in him by making conscience of his duty in the calling God hath placed him in Three waies especially there be whereby thou maist shew that thou doest indeed loue thy Master First if thou seeke by all meanes and canst reioyce in his prosperity and welfare as we haue heard Eleazar did Gen. 24. Secondly if thou can beare with his infirmities and not blaze them to his discredit Seruants be subiect to your Masters with all feare not only to the good and gentle but also to the froward 1. Pet. 2. 18. Thirdly if thou be tractable and willing to please him and be ruled by him specially in those things that concerne Gods seruice and worship euery man in such things should be willing to please his neighbour Rom. 15. 2. much more should the seruant be willing to please his Master in them The Vse that Masters are to make of this Doctrine is First to draw them to loue Religion which is such a friend to them and to desire to haue such seruants as are religious If men were not extremely wicked this would perswade them to loue the Gospell that no meanes which the wit of man can deuise haue such force to make good subiects children seruants and neighbours as this hath Secondly to exhort them to carry themselues so towards their seruants as they may deserue loue and reuerence of them The fifth Commandement that bindes all inferiours to honour their superiours as parents bindes all superiours to be as fathers to their inferiours and indeed euery Master should be so to his seruants euen Naaman the Syrian was such a Master that made his seruant when he spake vnto him say O my father 2. King 5. 13. Three speciall waies there be whereby the Master may gaine loue and reuerence of his seruant 1. If thou deale iustly with him performing thy couenant with him paying him his wages not oppressing nor wronging him Masters giue vnto your seruants that which is iust and equall knowing that yee also haue a Master in heauen Col. 4. 1. 2. If thou shew a loue to thy seruant not respecting him onely for thine owne aduantage but shewing a desire that he may benefit himselfe by thy seruice also Our beasts and cattell we may keepe onely for our owne benefit but in all our dealings with men specially Christians we are bound to respect also the good of him we deale with and not our owne good onely Looke not euery man on his own things but euery man also on the things of others Phil. 2. 4. Therefore the Lord gaue a Law to Masters Deut. 15. 12 13. that they should not let their seruants go away empty 3. If thou cause him to perceiue in all thy waies that thou doest indeed feare God and art wont to be more offended with him for his sinne against God than for any neglect of duty to thy selfe when the people vow their obedience vnto Ioshua they add this as the chiefe thing that would keep them