The Resolved Christian Exhorting to Resolution, Book 2 · Chapter 1
Chap. I A Remedie for vnpenitent and obſtinate Malefactors, that by the Magiſtrate are adiudged to die.
That there is a God. Sect. I
TO goe about to proue, that there is a God, would be deemed a labour woorthie of laughter, being a thing knowen of it ſelfe, and perceiued of eueryevery man by common ſence, as if a man ſhould take vponupon him to enlighten the Sunne with a candle; or to prooue that the fire is hotte: were it not that our miſerable and thrice-wretched age hath hatched thoſea2. Pet. 3.3 Contra negantem principiae non est diſpucandum. Mockers who in denying a thing ſo certaine, doe ſhew themſelues vnworthy of all conference, as contēders againſt their owne knowledge and conſcience. The ſole repreſentation of ſo hideous a blaſphemie, might ſuffice to pierce our ſoules, & to cauſe vsus to ſweat euenbLuke 22.44 water and bloud, for anguiſh that the world could afford any ſo abominable monſters, as ſhould denie that there is a God: or call in queſtion thec2. Tim. 3.16 Great myſterie of godlines, which is God manifeſted in the fleſh, iuſtified in the ſpirit, ſeene of angels, preached vntounto the Gentiles, beleeued on in the world and receiued vp in glorie. This is a fearfull and iuſt iudgement which God executeth vponupon thoſe, whoſe harts and minds are ſo deepely plunged in fleſhly pleaſures, that they neuer thinke vponupon God, as if there weredPſalme 10.15 no God at all; vponupon thoſe, who, to the intent they might practiſe all abominations, vncleanneſſe, and wickednes, with leſſe remorſe, hauehave maliciouſly ſtriued to choake vp theſe remainders of the image of God in them, That there is a God, that he is iuſt, and that the ſoule is immortall: and vponupon thoſe that contemne the treaſure of the Goſpell, that trample vnderunder foote theeHebr. 10.29 moſt pretious bloud of Ieſus Chriſt, that ſcorne the ſimplicitie and conſtancy of the faithfull, in refraining from euill, vppon their confidence and aſſured hope in God, and for feare of his name, whole iudgement ſhall be more horrible then that offMatth. 10.15 Sodom and Gomorrha. To the end therefore to arme the Elect againſt ſuch diuiliſh temtation, and to make thoſe inexcuſable that ſuffer them ſelues to be deluded by this pernitious Paradoxe, we will produce againſt them ſundrie witneſſes out of the large volume of GodsgActes 4.17 rom. 1.20 creatures, which manifeſtly teſtifie that there is a God, againſt whom no exceptions can be taken. What man is he that comes into a wilderneſſe or deſart place,The firſt argument that there is a God, taken from the creatures. and there ſees a houſe gallantly built, finding there no liuing creature, beſides birds and beaſts, wil not preſently conceiue that there either are, or hauehave bin ſome men that builded the ſame, imagining it to be impoſſible, that either birdes or beaſtes ſhould reare ſuch a building: Euen ſo when we behold the wonderfullhRom. 1.20 frame of the whole world, the heauens beautified with the Sunne, the Moone and the ſtarres; the earth garniſhed with herbes, plants, and other creatures; the ſea with fiſh; Man indued with vnderſtanding and reaſon, brought into this world as into a pallace, abounding with all goodneſſe which may bring delight and contentment; and here enioying ſo many creatures, in ſuch numbers and diuers ſortes: who will not preſently confeſſe that the creatures that be in it, could neuer make it, and that it could not make it ſelfe, and therefore that the Maker of it muſt needs be God? Thus then the vniuerſall world in eueryevery part thereof exclaimeth againſt the Atheiſts, that ther is a God, the Maker & Gouernor of it. If this wil not ſuffice to proue there is a God; The 2. Argument from the generall conſent of al people and nations.we will further produce for witneſſes, all people and nations of the world, euen from the creation vntil this day, who with one aſſent acknowledge that there is a God; notwithſtanding that they conceiued it diuerſly, according to the diuerſitie of their owne imaginations; which diuerſitie alſo manifeſtly euinceth, that it is not a doctrine onelyonly traditionally deliuered from people to people, but alſo bred and brought vp with eueryevery of them in their owne ſelues. Within theſe two hundred yeeres, there hauehave bin diſcouered many vnknowne nations, among whom ſome hauehave bin found to liue without law, without King or Ruler, without houſe, going ſtarke naked, yet none without ſome kind of religion, and an aſſured perſwaſion that there is a God; Religion naturall but not true religion.to ſhew vntounto vsus, that it is not ſo naturall vntounto a man, to be ſociable, to clothe himſelfe, and to liue ciuilly, as to know that there is a God the author of his life. Wherevpon an heathen Philoſopher ſaid,1 Cic. lib. 2. De Nat. Deorum It is a matter borne with man, and grauen in his ſoule, to beleeue that there is a God. And bee not theſe Atheiſts men, and therefore endued with this natural knowledge that there is a God? What ſhall we ſay more? The very diuellskIam 2.19. beleeue that there is a God, The third Argument from the confeſsion of diuells.and tremble, ſaith Iames. Hereof we hauehave many teſtimonies, among the writings of the heathen; Apollo the great God, or rather diuel of the Ethniques, being vrged to tell what he was, and whether there is a God, being as it were, vponupon the Racke, maketh this anſwerelProclus in Timaeum. Lactant. lib. 1. cap. 7;
The Diuels which haunte,
Both Sea and Land;
Are tamed with
Gods ſcourge and band.
Therefore the Atheiſts, are more incredulous then the Diuels; and leſt they ſhould trē ble with the Diuels, they labour to choake vp all remembrance of God; howbeit when God doth extraordinarily manifeſt himſelfe by the effects of his power, in thunders, lightnings, or earth-quakes, experience teacheth, that theſe monſters are the very firſt that with trembling and terrour do crie out, confeſſing that there is a God. There be many other argumēts to proue that there is a God, which for breuitie ſake I omit, adding only one more, to wit,The fourth argument from the authoritie of the holy ſcripture. the Authoritie of the word of God, which containeth infinite, moſt euident and cleere teſtimonies of ſundry ſorts, to proue that there is a God; which are able to ſatisfie any man whatſoeuer, if he be not wilfully blinded, as indeed all Atheiſts be. But here they take exception, for they deny that the ſcripture proceeded from. God,That the ſcriptures proceeded from God. affirming, that there is no truth in it, which monſtrous blaſphemie, if they ſtill auouch, muſt needes be maintained, euen againſt their owne conſciences, if they wil conſider but theſe reaſons folowing. Firſt, In other Bookes, there are counſels,The firſt reaſon. exhortations, & reaſons to perſwade; In the Scriptures wee hauehave abſolute and expreſſe commaundements; which preſcribe a law, not only to the body, as other bookes do, but alſo vntounto the minde, to the cogitations and affections of the ſoule: they labour wholy to exalt God, and to humble man, ſhewing him the multitude of his ſins, and the puniſhments due vntounto the ſame, and yet teach an aſſured remedie how to eſcape the daunger: ſo that man finding himſelf worthy of al miſerie, doth neuertheleſſe find himſelfe ioyfull in the midſt of all his afflictions, expecting a crowne of glory: ſuch effects no other booke can work: therfore the Scriptures muſt needs be of God, who being a Superior, hath authoritie to commande; who only hath dominion ouer the Soule, and knoweth the affections & paſſions of the heart. Secōdly,The ſecond reaſon. in the ſcriptures there are prophecies of things which mans vnderſtanding could neuer foreſee, the fulfilling of which is many times noted, ſometimes a hundred yeeres, a thouſand, yea three thouſand before they came to paſſe: they entreate of the hiſtory from the beginning of the world, with the doctrine which euer continued in the church, yet there is no contradictiō, either in the hiſtory or doctrine; where other bookes beginning their hiſtory much later, containe infinite contradictions and other vanities: alſo the ſtile of the holy ſcriptures is ſimple, without affectation, and yet itm1. Cor. 2.4, 5 pierceth the hart and conſcience, which no other writing, no not of the beſt Otors in the world can doe; and therefore the Scriptures muſt of neceſſitie be of God, who foreſeeth and knoweth all things, who is euer conſtant, and who guideth the heart and conſcience. Laſtly,The third reaſon. of al other bookes the diuel hath moſt endeuoured, to falſifie, to corrupt, and to aboliſh the moſt holy Scriptures, yet hauehave the ſame bin moſt miraculouſly preſerued in their integritie, by his prouidence, who is the Authour of the ſame, for the confeſſion and maintenance of the doctrine whereof infinite numbers of men, Princes, Magiſtrates, Artificers, Husbandmen, learned & vnlearned hauehave forſaken all; yea life it ſelfe and ſuffered ſuch torments, as were intolerable to any that were not ſuſtained by the diuine Power: Behold, ſo many millions of Martires witneſſing with one aſſent, that the holy Scriptures proceede from God. To conclude therefore, let vsus abhorre ſuch wicked cogitations, let vsus beleeue that there is a God, a Creator, a Redeemer, and a Sanctifier, who by hisnProu. 15.3 prouidence guideth the whole world, who will puniſh all Atheiſts, and other infidels withoMatth. 25.41 vnſpeakable and incomprehenſible torments to continue for euer, and who wil giuegive vntounto his elect and faithful children apApoc. 2.10 crowne of life.
That the ſoule of man is immortall. Sect. II.
HAuing confeſſed that there is a God: it followeth conſequently, that wee confeſſe him to bee iuſt,Hebr. 11.6. a rewarder of eueryevery man according to his deſerts. Now the Atheiſts hauehave a ſecond ſhift, to confirme themſelues in their wickedneſſe, and that is, to deny the immortalitie of the ſoule; affirming that it is all one with the bodie, and that it dieth with the ſame: which aſſertion, or rather blaſphemie, is moſt falſe and abſurd. For if the ſoule were the bodie,That the ſoule is no part of the bodie. or any part thereof, it ſhould growe with the ſame, as the other partes of it doe; and the greater that the body were, the greater alſo ſhould the ſoule be. But experience teacheth the contrarie; for when the bodie is at a certaine ſtay, and increaſeth no more, then doth the ſoule moſt grow, and they that are ſtrongeſt of mind, are cōmonly weakeſt of bodie; and the ſoule is ſeene to bee verie liuely in a languiſhing bodie, and to grow the more in force, by the decaying of the body, that is, to increaſe the more in power & vertue. Therefore the ſoule groweth not with the body, and is not the ſame nor any part thereof. Againe, if the ſoule were the bodie, then ſhould ſhe looſe her ſoundneſſe with the bodie, ſo as the maimed in bodie ſhould feele a maime in his ſoule, the ſicke ſhould be ſicke in his reaſon, the blind ſhould hauehave a blind ſoule, and the lame a lame ſoule. But experience teacheth the contrarie, wherefore the ſoule and the body be not all one,That the ſoule is a ſubſtance. neither is the ſoule a qualitie which hath his being in another thing; but a ſubſtance or life which cauſeth another thing to be, a forming ſubſtance, and a ſubſtantiall forme, which perfecteth the bodily ſubſtance, which outwardly ſeemeth to hauehave ſo many perfections; yea a ſpirituall and not a bodily ſubſtance, which comprehendeth heauen and earth, time paſt, preſent, and to come, and is preſent in diuers places at once, which a bodie cannot doe, becauſe it hath certaine dimenſions; it cannot comprehend any thing which is not proportioned according to the greatneſſe and capacitie thereof: and therefore it is manifeſt alſo, that the ſoule is not any materiall thing, becauſe matter receiueth not any forme or ſhape, but according to his owne quantitie, and but onelyonly one forme at once, whereas the ſoule receiueth all formes without quantitie, come there neuer ſo many at once, or ſo great, yea though they be contrarie formes. Theſe things conſidered, why ſhould we thinke, that the thing which becommeth the ſtronger by the weakneſſe of the body, and which is aduanced by the decay of the bodie, ſhould returne to duſt and die with the bodie? yea what is it that can kill the ſoule? Not contrarietie, for ſhe allodgeth all contraries equally in her ſelfe, yea in whom contraries abandon their contrarietie: Not want of food, for ſhe feedeth on the whole world; yea take the world from her, and ſhee feedeth at greateſt eaſe moſt agreeable to her owne nature: Not violence, for the ſoule cannot bee puſhed at neither inwardly nor outwardly: Nor Death it ſelf, for ſhe ſeeketh life by Death. There is nothing then, that hath power againſt the ſoule of Man; and therefore it is immortal. Moreouer, who is that Man that deſireth not immortalitie? How could he deſire it if he vnderſtood not what it is? None of vsus coueteth to be beginning-leſſe, for wee cannot comprehend what it is, yea when we thinke vponupon eternitie without beginning, wee are at our wits end; becauſe none of vsus is ſo, nor can bee: Whence comes this, but that our ſoules hauing had a beginning, cannot conceiue an eternitie without beginning, can yet being created immortall, they doe well conceiue an euerlaſtingnes without end? If there be any that ſtil perſiſt in their Atheiſme, it cannot be but that they doe it againſt their owne conſcience, for it is euen againſt the law of nature, againſt the conſent of all people and nations in the world, who euer beleeued the immortalitie of the ſoule, yea and againſt the voice of God himſelfe, who in his holy word expreſly teſtifieth, that his ſoule is immortall. Chriſt reaſoning againſt the Saduces, maketh this argumentaMatth. 22.32 I am the God of Abraham, the God of Iſaac, and the God of Iacob, God is not the God of the dead, but of the liuing. Ergo, Abraham, Iſaac, & Iacob doe liue; wherefore the ſoule muſt needs be immortall. The teſtimonies of holy ſcripture which confirme this point are infinite, which (for breuitie ſake) I omit; Beſides which teſtimonies, the immortalitie of the ſoule is alſo proued moſt manifeſtly in many examples,fExod. 3.15, 16 namely inbGen. 5 24. Henoch, incGen. 25.8 Abraham, indGen. 35.29 Iſaac, ineGen. 49.29 Iacob, infExod. 3.15, 16 the apparition of God vntounto Moſes, by whichgMat. 22.31 Chriſt prooued the reſurrection, and that the godly being dead, doe liue in God; inhNum. 16.32 Korah and his complices, ini1. Sam. 28.11 Saul, for if he had thought that Samuel touching his ſoule had beene dead, he would not hauehave had him raiſed vp; Ink2. Sam, 12.23 Dauid, in the Kings, who are ſaid to hauehave ſlept with their fathers, to wit,l1. King. 14.31 Rehoboam,m1. Ki. 22.50 Iehoſhaphat,n2. Kin. 8.24 Ioram,o2. King. 10.35 Iehu,p2. King 14.29 Ieroboam,q2. King 15.22. Manahem,r2. King 15.38 Iotham,s2. King. 16.20 Ahaz,t2 King. 20.21 Hezechiah,u2. King. 21.18. Manaſſeh,x1. King. 15.8 Abia,y2. Chro. 26.23 Vzziah. Alſo in them that were raiſed vp from the dead, byz1. King. 17.22 Elijah, bya2. King. 4.35 Eliſha, by bIohn 11.43Chriſt, bycActes 9.40 Peter, bydActes 20.10 Paul; And ine2. king. 2.11 Elijah, infIohn 19.27. Iob, ing Nabuchadonozor, inhMatth. 27.50 Chriſt, iniLu. 16.22, 23 Lazarus and the rich glutton, in thekLuke 16.9 vniuſt Steward, in thelLu. 23.42, 43 Thief hanging at Chriſts right hand, and inmActes 7.59 Stephen. If as yet there be any doting heads which doe doubt of, or deny the immortalitie of the ſoule, they are vnworthie to beare the name of Men, being very beaſts, and plagues of a Chriſtian Common-wealth, woorthie to looſe their liues; For it cannot be but that they who denie this Trueth, do lacke all honeſtie and ſhame, and are readie to practiſe any miſchiefe or villanie whatſoeuer.
The wrath of God against the Tranſgreſſors of his commaundements. Sect. III.
THe Lord himſelfe diuided his lawes into to two principal heades or tables; wherof the firſt teacheth vsus the louelove of God, containing all duties of pietie and religion in the foure firſt commaundements, and the latter, the louelove of our neighbours, containing all duties of iuſtice and honeſt dealing in the ſixe laſt commaundements. Now God is dDeut. 4.24 hebr. 12.29 exod. 20.5a conſuming fire and a iealous God; eDeu. 10.17A great God, mightie and terrible, afHebr. 10.30 God of reuenge,gEſay 30.27, 28 whoſe preſence is ſo hote, that no man is able to abide it, whoſe lips are full of indignation & wrath; whoſe breath is a vehement flood,h2. Eſdr. 8.23 whoſe looke drieth vp the depths; whoſe wrath maketh the mountaines to melt away. i2. Eſdr. 8.21.Before whom the hoaſt of the Angels ſtand with trembling. kIob 26.11The pillers of heauen tremble and quake at his reproofe. Such alDeut. 10.17. mightie God is he, that with a whirling wind and outſtretched arme, he willmMalac. 3.5 come in perſon and confound all the deuiſes of the vngodly: Such anDeur. 4.24. iealous God, that whoſoeuer ſinneth, he will ſtrike him with terrible plagues: and ſuch aoDeut. 32.4. iuſt God, that hee will not ſuffer the wicked to liue.pPſalme 5.4 Hee is not a God that loueth wickedneſſe, neither ſhall any euill dwell with him, and therefore there is nothing more odious vntounto him, and more contrarie vntounto his nature then ſinne.Sinne how odious it is in the ſight of God. It is a daungerous & dreadfull darkneſſe that no light can illuminate, and an extreame cold that no heat can abate; So muſt it needs be an odious thing that an infinit louelove hateth, a filthie thing that an infinit goodneſſe deteſteth, and a vile thing indeed, that Omnipotencie cannot doe; Such a thing is ſinne. If there were any goodneſſe in it, then ſhould God in ſome reſpect, louelove it, approoue it, and be the authour of it, but this is it that God doth loath and abhorre, as that which is moſt deteſtable and loathſome. Wherfore wil we ſuffer this vgly deformitie to feſter in vsus? why doe wee delight ſo much in loathſomeneſſe, euen in that which maketh vsus loathſome and hatefull vntounto God? The Diuell in his nature, is more amiable then Man, beeing of a nobler ſubſtance, of higher excellencie, and endued vvith greater prerogatiues then vve; yet vvho knovveth not, that GOD hateth him,The Diuell hated onelyonly for ſinne. for no other cauſe, but onelyonly for ſinne? When we make a compariſon of a thing that is euill in the higheſt degree, vve can find nothing to liken it vntounto, vvoorſe then the diuell, & hauing named him, vve thinke to hauehave reckoned the laſt and greateſt euill that is or can be imagined: yet as bad, odious, and deteſtable as he is;Sinne is more odious than the Diuell. more odious and deteſtable is ſinne, vvhichwhich is the onelyonly cauſe of his odiouſneſſe; of vvhichwhich if he vvere rid, he vvere a more excellent, glorious, and louely creature than any mortall man. Moreouer, ſo much doeth God deteſt ſinne, that to ſatisfie his infinite iuſtice and vnplacable vvrath, conceiued againſt ſinners, for the puniſhment of ſinne, hee ordained,The wages of ſinne. not onelyonly all miſeries, calamities, hazards, incumbrances, and afflictions vvhichwhich are any vvay incident vntounto this life, beeing ſo many in number, ſo grieuous in qualitie, and ſo common in experience, but alſo eternall torments and tortures in hell; in reſpect vvhereof, all the miſeries of this life, are but ſmall reſemblances ſemblances and fore-running ſignes. Yea in this vvorld for the trauſgreſſions of one or a fevv, he oftentimes plagueth a great number.qGen 3.17, 18 For the ſinne of Adam death conquered the vvhole vvorld. For ſinnerGen. 7.4, 12 the old vvorld vvas ouerflovvne, and all drovvned, eight perſons onelyonly excepted. And for ſinnesGen. 19.24. Sodom and Gomorrha, and the citties adioining vvere deſtroied by fire and brimſtone. For therGen. 34.27. rape of Dinah, the vvhole race of the Sichemites vvere vtterly ſpoiled: and for theuIudg. 20.35 abuſing of the Leuites vvife, the vvhole crue of the Bemamites, to the number of fiue and tvventie thouſand and a hundred men vvere deſtroled. ThexExo. 14.27, 18 Egyptians for perſecuting of the children of Iſrael, vvere ouervvhelined vvith the red ſea. For the offence ofyNum. 16.30, &c. Korah, Dathan, and Abiram, their houſes, vviues, children, goods, and cattell; yea all that euer they had vvere ſvvallovved vp of the earth. For thezIoſh. 7.25, 26. ſacrilege of Achan, his Sonnes, his Daughters, his Oxen, his Aſſes, his Sheepe, his Tent, and all that he had, by the Iſraelites vvere burnt vvith fire, & himſelfe ſtoned to death. ForaExod. 32.4 vvorſhiping of the golden calfe, there vvere ſlaine of the children of Iſrael aboutbExod 32.28 three thouſand men. All thecNum. 13.4 Searchers of the land of Canaan, vvhichwhichdNu. 18.29.32 cauſed the people toeNum. 14.1.2 murmure (exceptfNum. 14.38 Caleb and Ioſua) vveregNum 14.45 ſlaine before their enemies. ThehNum. 21.6 Iſraelites vvere deſtroied by fierie ſerpents, for murmuring againſt the Lord. And becauſeiNum. 25 2.3. Iſrael ſacrificed vntounto Baal-peor, the Lord commaunded Moſes to take al the heads of the people, & tokNum. 25.4. hang them vp before the Lord againſt the Sunne; for their Idolatrie andlNum. 25.1. whoredome committed with the daughters of Moab, theremNum. 25.9. died of the Children of Iſrael foure and twentie thouſand of the plague: and for the pride ofn2. Sa. 24.13.15. Dauid in numbring of his men, there died in three daies ſeuentie thouſand men.
Tranſgreſſors of euerie one of the ten Commaundements, and their puniſhments. Sect. IIII
THE firſt Commaundement is,aExod. 20.3. Deut. 5.7 Thou ſhalt hauehave none other gods before mee; the which, when the people of Iſrael tranſgreſſed,biudg. 2.12.13 following other gods, ſeruing Baal and Aſhtaroth,cIudg. 2.14. the wrath of the Lord was hot againſt Iſrael, and he deliuered them into the handes of Spoilers that ſpoiled them. The ſecond Commandement is,dExod. 20.4 Deut. 5.8 thou ſhalt make thee no grauen image, &c. which when the wicked hipocrite Ieroboam had broken, in makinge1. king. 12.28 two golden calues, the one inf29 Bethel, and the other in Dan, andg32 cauſing the people to worſhip them, it was ſaid vntounto him,h1. king. 14.10 Behold I wil bring euil vponupon the houſe of Ieroboam, and will cut off from Ieroboam him that piſſeth againſt the wall, &c. And Baaſha ſmote all the houſe of Ieroboam, he left none aliue to Ieroboam, vntill he had deſtroide him according to the word of the Lord, which he ſpake by his ſeruant Ab…iah the Shilonite. The third Commandement is,kExod. 20.7 Deut. 5.11. thou ſhalt not take the name of the Lorde thy God in vaine; lLeuit. 24.16He that blaſphemeth the name of the Lorde, ſhall be put to death; wherefore they ſtoned themLeuit. 24.23 Blaſphemer in Leuiticus 24. Sanecherib King of the Aſſirians, for his blaſphemie, deſcribed in 2. King. 18.30. wasn2. king. 19.37 killed by his owne ſonnes Adramelech and Sharezer: and the Angell of the Lord ſmote of his men, ao2. king. 19.35 hundred foureſcore and fiue thouſand. The fourth Commaundement is,pExod. 20 8 Deut. 5.12 Remember the Sabbaoth day, to keepe it holy: which when aqNum. 15.32 man brake, in gathering ſtickes in the wilderneſſe:r36 All the congregation brought him without the hoſte, and ſtoned him with ſtones, and he died, as the Lord had commaunded Moſes. The fift Commandement is,sEzod. 20.12 Deut. 5.16 Honour thy Father and thy Mother, whicht2. Sa. 15.10 Abſalom tranſgreſſing, in riſing in armes againſt Dauid the king his own father, was u hanged,x2 Sa. 18.15 ſlaine,v2. Sa. 18.9 andy17 caſt into a pit. The ſixt Commandement is,zExod. 20.13 Deut. 5, 17 Thou ſhalt not kill; which whenaGen. 4, 8 Cain had violated, in murdering his brother Habel, God ſaid vntounto him,b10 What haſt thou done? the voice of thy brothers bloud crieth vntounto me from the earth; c11now therefore art thou accurſed from the earth, which hath opened her mouth to receyue thy brothers bloud from thine hand: and at laſt he was killed alſo bydGen. 4.24 Lamech his nephew. The ſeuenth Commā dement is,eExod. 20.14 deut. 5.18 Thou ſhalt not commit adulterie: fNum. 25.9Foure and twenty thouſand of the children of Iſrael periſhed,gNum. 25.11 becauſe they committed whoredom with the daughters of Moab. The eight Commādement is,hExod. 20.15 deut. 5.19 Thou ſhalt not ſteale: iIoſh. 7.21Achan when he had ſtolne a Babiloniſh garment, and two hundred ſheckles of ſiluer, and a wedge of gold of fiftie ſheckles weight, he, and hisk24 ſonnes, and his daughters, and all his ſubſtance werel25 burnt and ſtoned. The ninth Commādement is,mExod. 20.16 deut. 5.20 Thou ſhalt not beare falſe witneſſe againſt thy Neighbour: nHeſt. 3.8Haman the Agagite when he had by falſe accuſation, obtained ao12 decree of king Ahaſhueroſh, that al the Iewes ſhould be put to death,pHeſt. 7.10 was hanged vponupon the ſame gallows which he had prepared for Mordecai. AlſoqDan. 6.4 The rulers and gouerners rDan. 6.24which had accuſed Daniel, were brought and were caſt into the den of the lions, they, their children, and their wiues, and the lions had the maiſterie of them, and brake all their bones in peeces ere euer they came at the ground of the den. The tenth Commandement is,sExod. 20.17 deut. 5.21 Thou ſhalt not couet thy neighbours houſe: t Ahab tranſgreſſed this when he commanded Naboth the Izreelite to be put to death, and tyrannically u poſſeſſed his vineyard,v16 which he refuſed tox1. King. 21.3 ſell vntounto him, and himſelfe was afterwardesy1 king. 22.34 flaine in battell fighting againſt thez1. king. 20.1 king of Siria.
God his puniſhments vponupon ſinners at the day of iudgement: with an exhortation to Repentance. Sect. V
NOw, you ſee what it is, to breake the Commaundements of allmighty God, the breach of the leaſt whereof, is recompenſed withaRom. 6.2.3 death; and that not of the principall partie onelyonly, but alſo oftentimes, of all his Children and familie; with the vtter ſubuerſion and deſtruction of al his goods and ſubſtance, that ſo his memorie might be quite razed out. How is it then, that you are ſo ſecure in your greateſt danger, that you take no thought for your own ſoule; making no conſcience of theſe weightie matters, that ſo neerely concerne your ſaluation? Did you know, what a monſtrous thing ſinne is in it ſelfe, and how horrible vntounto the ſinner, ſurely you would not, with ſo ſmall remorce, ſolace and delight your ſelfe therin. You ſhal vnderſtand then, that the LordbDeut. 3 …4 moſt iuſt, to ſatisfie his infinit and vnplacable wrath conceiued againſt ſinne, hath ordained for ſinners, not only tēporal death of the body, but eternall torments both of body and ſoule, in thatcApoc. 21.8 vnquenchable lake, prepared for the Diuell and his Angells.d2. cor. 5.10 We muſt all appeare before the iudgement ſeate of Christ, that euerie man may receiue the things which he hath done, whether it be good or euill. eRom. 2.11God is no accepter of perſons, who if hef2. Pet. 2.4 ſpared not the Angells that ſinned, but caſt them downe into hell, and deliuered them into chains of darkeneſſe to be kept vntounto damnation: g5Neither hath ſpared the old world, but ſaued Noah the eight perſon, a preacher of righteouſnes, & brought in the floud vponupon the world of the vngodly: h6And turned the citties of Sodom and Gomorrha into aſhes, condemning them, and made them an example vntounto them that afterward ſhould liue vngodly. hauehave not we iuſt cauſe, if we perſeuere in our ſinnes, being thus forewarned, that we ſhall not eſcape his ſeuere iudgements?iRom. 15, 4 Whatſoeuer things are written afore time, are written for our learning; perſwade your ſelf therefore, that he is the ſame God ſtill, and that he hateth ſinne as much as euer he did.kEzech. 18.4.20. Deut. 24, 16 2 King. 14.6 2. Chro. 25.4 Ier. 31.29.30 The Soule that ſinneth ſhall dies the lord ſaith ſo, who cānot lie, in whoſe lips there was neuer guile,lRom. 2.3. Thinkeſt thou that thou ſhalt eſcape the iudgement of God? (ſaith the Apoſtle)m4 Or deſpiſeſt thou the riches of his bountifulneſſe, and patience, and long ſufferance, not knowing that the bountifulneſſe of God leadeth thee to repentance? n5But thou after thine hardnes & hart that cānot repent, heapeſt vntounto thy ſelfe wrath, againſt the day of wrath, and of the declaration of the iuſt iudgement of God; o6who will reward eueryevery man according to his workes: p7that is, to them which ſeeke eternall life, glorie, honour, and immortalitie of well doing: q7but vntounto them that are contentious, and diſobey the truth, and obey vnrighteouſneſſe, shall be indignation and wrath: r9Tribulation and anguish shall be vponupon the ſoule of euerie man that doth euill. Thus you heare what rewarde your impenitencie and wilfulneſſe ſhall purchaſe for you; euen the wrath of God, anguiſh, and death it ſelfe;sHebr. 10.27 a fearefull looking for of iudgement and violent fire, which ſhall deuoure the aduerſaries, wherein ſinners ſhal be in that perplexity (being ſwallowed vp of torments on eueryevery ſide) that they ſhall neuer hauehave any ſparke of hope of their releaſement: for they ſhall ſuffer an end without end, a death without death, a decay without decay; becauſe their end euer beginneth, their death alwaies liueth, and their decay neuer ceaſeth: But they are alwaies healed to be new wounded, alwaies repaired to be new deuoured: they are a perpetuall prey neuer conſumed, eternally broyling and neuer burnt vp, euer dying and neuer dead. Repent therefore in time, that you may eſcape theſe horrible torments, humble your ſelfe in the preſence of Gods maieſtie, craue pardon for your ſinnes, accept this time of repentance, which the Lord now vouchſafeth you, take the opportunitie while it is offered, confeſſe your fault, and no doubt, but the Lord will ſhew you merciemercy, according to his promiſe.tEzech, 33.11 As I liue ſaith the Lord I deſire not the death of the wicked, but that the wicked turne from his way and liue. vEzech. 18.32u For I deſire not the death of him that dieth ſaith the Lord God. In this life, God giueth merciemercy to them that aske it in faith.x1. Tim. 2.4 Who will that all men shall be ſaued, and come to the acknowledging of the trueth. Step thereforeyHebr. 4.16 boldly vntounto the throne of grace, that you may receiue merciemercy, and find grace to helpe in time of neede. In the world to come, there is no place of repentance, for there God appeareth in iudgement, requiring an accompt of all mens doings, yea,zMath. 12.36 of eueryevery idle word that they hauehave ſpoken in this world.aIoh. 5.29 Dan. 12.2 And they shall come forth that hauehave done good, vntounto the reſurrection of life, but they that hauehave done euill vntounto the reſurrection of condemnation. ThereforebEſay. 55.6 ſeeke the Lord while he may be found, call ye vponupon him while he is neere. c7Let the wicked forſake his waies, and the vnrighteous his owne imaginations, and returne vntounto the Lord, and he will hauehave merciemercy vppon him; and to our God, for he is verie readie to forgiue.