Conversion of Nineveh, Gods Trumpet, Physic Against Famine, Sermon 2 (1 of 3)

Conversion of Nineveh, Gods Trumpet, Physic Against Famine · Sermon 2 (1 of 3)

GODS TRVMPET SOVNDING THE ALARME, SVMMONING ALL PERSONS SPEEDILY TO REPENT.

An Expoſition upon LVK. 13.1.2. &c.

1 There were preſent at that ſeaſon, ſome that told him of the Galileans, whoſe blood Pilate had mingled with their Sacrifices.

2 And Ieſus anſwearing, ſaid unto them, ſuppoſe ye that theſe Galileans were ſinners above all the Galileans, becauſe they ſuffered ſuch things?

3 I tell you, Nay: but except ye repent, ye ſhall all likewiſe periſh.

4 Or thoſe eighteene, upon whom the towre in Siloe fell, and flew them, thinke ye that they were ſinners above all men that dwelt in Ieruſalem.

5 I tell you, Nay: but except ye repent, ye ſhall all likewiſe periſh.

6 He ſpake alſo this Parable, &c.

HEre is a communication touching an inhumane and cruell fact of Pilate againſt certaine Galileans. The maine doctrine & uſe taught by our Saviour, who tooke all occaſions to doe good to ſoule and body, is to p. 2move to repentance, comprehended in theſe words, except ye repent, ye ſhall all likewiſe periſh. The preaching of this neceſſary truth be all that were preſent aroſe upon the report and information, Pilates barbarous cruelty in three reſpects.which certaine made to him of Pilates barbarous and bloody action: which was ſo much the more foule and beaſtly: 1firſt, becauſe he was preſident and Governour of Iury, Math. 27.11.Matt 27:11under the Romane Emperour, and as a judge ought to have proceeded according to Law, to have kept and preſerued the Country in peace and quietneſſe, and not to have uſed force and violence in ſheding of blood: 2Secondly, becauſe theſe Galileans did not properly belong to his juriſdiction, neither were theſe within his liberty, but did belong to Herod, and therefore if they had offended, they were to be ſent to him, to whom they were bound to give on account; as he dealt afterward with Chriſt whom he ſent to Herod, Luk. 23.7.Luke 23:7Luk. 23.7. Laſtly, becauſe this murther was committed upon their perſons, 3whiles they were in a ſacred place, which ſhould have bin as in a ſanctuary, and performing a ſacred duty in offering ſacrifice, which ſhould have purchaſed unto them an immunity from ſuch danger. But what theſe ſacrificers were, what there ſacrifice was, and where the place of meeting was, it is uncertaine: whether they were Proſelytes ſacrificing at Ieruſalem, Ioh. 4.20.John 4:20or as the Samaritans ſacrificing elſe where in the mountaine, it appeareth not. But this is certaine and appeareth evidently, that in the time of ſacrificing as the blood of the beaſt was ſhed and ranne downe, Pilate came upon them with his men of warre and ſhed their blood, ſo that the blood of the men and of the beaſts was mingled together.

Of this ſtrange and ſauage practiſe there were ſome that informed our Saviour, whereupon he began to make uſe thereof, and to preach to them the doctrine of repentance, & to apply it the to conſciences of all his hearers, as alſo to reprove and meet with a ſecret & common corruption p. 3that reigned in them. For it ſeemeth by Chriſts Queſtion, that ſuch as were preſent and ſaw that ſlaughter judged hardly and uncharitably of thoſe men that ſo ſuffered, as being notorious and extraordinary wicked perſons, becauſe ſuch things had befallen them, and therefore he propoundeth a generall doctrine, I tell you Nay: but except your ſelues be take your ſelues to a better courſe and reſolue to lead a new life, ye ſhall in like ſort periſh as well as they.

To worke a deeper impreſſion of this in their hearts, Hieron. in 8. cap. Iſaj.he addeth and annexeth another example, not much unlike the former of a like ſuddaine judgment, upon eighteene perſons which periſhed by the fall of a tower in Siloe. Eſay. 8.6. Ioh. 9.7.Isa 8:6John 9:7This Siloe was a calme ſtreame or little brooke running ſoftly, which riſeth at the root of mount Sion, flow, ing at certaine times onelyonly, which carried the water about Ieruſalem, De bello Iudai. lib. 6. cap. 11.and had upon it a fort builded as a Caſtle or Citadell. Of this read more in Ioſephus, Now certaine ſtanding under it, a piece of the Tower and wall fell downe, and cruſhed 18. of them to death. VponUpon occaſion of this example alſo, he preſſeth again the former doctrine and in the ſame words, as if he ſhould ſay, Becauſe theſe 18. were ſlaine, and died in that ſuddaine fall, not once thinking of death, impute you the cauſe of this extraordinary event and ſucceſſe, to be their extraordinary ſins? I tel you: Nay, but except ye repent, ye ſhall all likewiſe periſh.

When he hath thus propounded the doctrine, he farther amplifieth & explaneth it by a Parable or ſimilitude: as if he ſhould ſay, I wil tel you in what caſe the Church of Ieruſalem in generall, & you here preſent in particular are: it is as much as if a man had a large Vineyard, & in it had planted a fig-tree. Now when he had ſet it in his fruitfulleſt ground & fatteſt ſoile, he looked for the fruit of his labours: & at the time of bearing, he cōmeth, & calleth the dreſſer of the vineyard, he ſaith, Loe, I have planted this fig p. 4tree, I have ſpared it a good time, and yet it remaineth barren & bringeth forth; no fruit what remaineth but that I cut it downe? The dreſſer, whether in regard of pitty and commiſeration, or that continuance of time might do ſome good, or hope that other or farther dreſſing might helpe to amend the matter, pleadeth with the Lord of the Vineyard for the Vineyard, I will dreſſe it, and dung it, and digge about it, and uſe all good meanes I can: and it may be the next yeare, your patience and forbearance ſhall not be repented off, and my labour ſhall not be grudged at: but if after all this toile & paines-taking it yeeld no fruit, then thou maieſt cut it downe. This is the ſumme of this Parable; the application whereof is. So God hath placed you of Iudea in a fertile place, hath beſtowed many bleſſings upon you, and hath looked for good fruit from you, but behold ye bring forth none; I tell you therefore, except ye repent & that ſpeedily, ye ſhall all likewiſe periſh. Now for our better proceeding in the orderly handling of theſe words.

Obſerve herein 2. things

An exhortation to repentance or a threatning of deſtruction to the impenitent, verſ. 3. & 5.

An amplification or enlargement thereof in the reſidue.

The amplification or illuſtration is

By examples.

By a parable.

The examples are of the

Galileans

Eighteene upon whom the tower fell and ſlew them.

p. 5The ſecond amplification, which is by parable, we will relerue to the proper place, & handle the ſame particularly. For all theſe things belong vntounto us, as well as unto thoſe to whom they were ſpoken by our Saviour, and may be applied to us as well as unto them. The doctrine of repentance was never more needfull to be preached, and the threatning alſo as fully concerneth us, Except we repent, we ſhall likewiſe periſh, as Marke 13. leaſt we paſſe by the exhortation uttered to the Diſciples by our Saviour as impertinent to us, he addeth, What I ſay unto you, Mark. 13.37.Mark 13:37I ſay unto all, Wa…ch; So it is in this place, as if he had ſaid, what I ſay unto theſe, I ſay unto all, Repent. Wherefore, Doct. the generall point that Chriſt laboureth to preſſe and perſwade is, to worke in them and in all others, repentance. The way to prevent Gods judgments is to amend our lives.This teacheth, that the onelyonly way to prevent and eſcape the judgments of God is to amend our lives and turne unto him with all our hearts, and to repent from dead workes. We live in the dayes of many judgments, ſome lying heavy upon us, others hanging over our heads, ſo that we may ſay with the Prophet. Pſal. 1…0.1. Out of the depths have I cried unto thee, O Lord: and 42.7. deepe calleth unto deepe at the noyſe of thy water ſpoutes; all thy waves and thy billowes are gone over me. The meanes ordained of God to revoke his heavy, hand gone out againſt us is to turne from our evill wayes. See this Deut. 4. Deut. 4.29, 30 31.Deut 4:29Deut 4:30after that God puniſheth his people for their ſinnes, he ſaith When thou art in tribulation, and all theſe things are come upon thee, even in the latter dayes, if thou turne to the Lord thy God, and ſhall be obedient unto his voyce, hee will not forſake thee nor deſtroy thee: 2 Chro. 17.13.14.2 Chr 17:132 Chr 17:14if thou ſeeke him with all thine heart and with all thy ſoule. Thus the Lord ſaid to Salomon 2 Chro. 7. If I ſhut up heaven that there be no raine, or if I command the Locuſtes to devoure the land, or if I ſend poſtilence among my people: if my people which are called by my name ſhall humble themſelues, and pray, and ſeeke my face and turne from their p. 6wicked wayes, then will I heare from heaven, and will forgive their ſinne, Ier. 3 22.Jer 3:22and will heale their land. And the Prophet Ieremy bringeth in the Lord ſpeaking, Math. 3.7.8.10.Matt 3:7Matt 3:8Matt 3:10Returne ye back-ſliding children, & I will heale your backſliding. So doth Iohn the Baptiſt reprove the Phariſees, O generation of vipers, who hath warned you to ſly from the wrath to come? bring forth therefore fruits meet for repentance: and now alſo the axe is laid unto the root of the trees: every tree which bringeth not forth good fruit, is hewne downe, and caſt into the fire. So then the onelyonly way to ſtay Gods hand, and to ſtop his judgments now that his arrowes fly through the land, is to returne from all our evill wayes, and to cauſe others to returne.

The reaſons follow: Reaſ. 1 Firſt, becauſe untill we repent all judgements hang over our heads, and ſhall overtake us, as they did the old world, as they did Sodome and Gomorrha, as they did Pharaoh, and infinite others. We may be deſtroyed by fiery Serpents, burned in the fire, drowned in the waters, ſwallowed up in the earth as Dathan and Abiram: and may looke every day for ſome plague or other to find us out and ſeaze upon us. 2Secondly, when we truly repent, forgiveneſſe of ſinnes and other bleſſings do follow. For repentance and remiſſion go together. We ſee this in the Ninevites, Ionah. 3.10.Jonah 3:10God ſaw their workes, that they turned from their evill wayes, and he repented of the evill he had ſaid he would do unto them, and he did it not.

If then we would prevent Gods judgments, Ʋſe. 1 firſt, we muſt beware of all falſe & counterfeite turnings, and bypathes of our owne invention, and walke in the Kings high way. Some make confeſſion of our ſelues to have ſinned, and to ſay, I am a ſinner, to be true repentance; but thus every civill man ſhould repent. Some make all kind of ſorrow and greefe, and ſheding of teares to be turning to God; but ſo ſhould Eſau repent. Some content themſelues with a little humbling and an outware caſting downe of themſelues, to hang downe their heads for a day p. 7like a Bulruſh, but ſo ſhould Ahab repent. Some thinke every good word Lord, Lord, to be repentance, and if they can but ſay Lord have mercy upon me, they have truly repented, but ſo ſhould every ſicke man repent. Others, turne not from ſinne, untill ſinne turne from them, and they leave it not, till they can follow it no longer; but thus every old man repenteth. Others turne from one ſinne to an other, as many from one diſeaſe into another: and from evill to worſe, as it were from a fever into a frenzy. Laſtly, others turne from ſome ſinne, but not from all: they will keepe ſome beloved ſinne ſtill; but thus Herod and Iudas repented: but this muſt be the Covenant that we make with God to keepe us from all ſinne, remembring that he which faileth in one point is guilty of all. Iam. 2.10.Jas 2:10All theſe blind wayes wherein the greateſt ſort doe walke muſt be avoyded of us. True it is, wicked men may walke in all theſe pathes; they may confeſſe their ſinnes and deſire others to pray for them: but this is an enforced repentance this is compulſion, not converſion; and thus Pharaoh repented: whereas true repentance muſt be voluntary, and as a free-will offering. They may confeſſe ſome heinous and capitall ſinne, knowne to others as well as to themſelues, whereby they have brought ſhame and confuſion upon themſelues, howbeit they will not confeſſe all, but thus Iudus repented, ſaying. I have ſinned, Math. 27.4.Matt 27:4in that I have betrayed innocent blood; but he acknowledged not his covetouſneſſe, that he was a theefe and kept the bagge. They have often ſome remorſe and touch of conſcience, but it is a great deale more for the puniſhment threatned or inflicted, then for the ſinne committed: if they might any way eſcape the puniſhment, the ſin would never trouble or torment them: but thus Caine repented, Gen. 4.13.Gen 4:13who cryed out, My puniſhment is greater then I can beare. Beſides, what contrition or compunction of heart ſoever they may have, it is but as a flaſh of lightning, it is not conſtant; it p. 8is not conſtant; it is not joyned with an unfained deſire to forſake ſinne and to turne unto the Lord, neither with any perſwaſion of Gods goodneſſe and mercy in Chriſt Ieſus, To conclude, we may be aſſured of true repentance and of our turning to God by theſe three infallible tokens: firſt when we can ſay before the Lord, How to be aſſured that our repentance and ſorrow are, true.that there is no ſinne but we doe as heartily deſire never to commit it, and as unfainedly crave of God to give us ſtrength to leave and forſake it, as we deſire he would not plague and puniſh us for it. Every man deſireth to be freed and exempted from the puniſhment; happy are we if we have as great a deſire to be freed from the ſinne. Secondly, when we as earneſtly crave and covet to forſake ſinne, as we deſire that God would forgive us our ſinnes, and not impute them unto us: Laſtly when we as truly hate ſinne, as we deſire to be partakers of eternall Glory in the kingdome of heaven. Theſe are unfallible ſignes of true repentance and turning unto God, which were never found in any wicked man in any age of the world, neither indeed can be.

Secondly, 2muſt all repent and amend their lives, as the onelyonly meanes and remedy which God hath appointed to turne backe his judgments? then it is neceſſary for us to know what we are by nature, or of our ſelues, that we may learne what is our owne, and what is not our owne. For we ſhall never returne unto God, untill we know how far we are turned from him: neither come into the right way, till we heare how farre we are gone out of it: nor will we labour to reforme our lives, untill we know how much we are deformed: nor become wiſe in God, untill we ſee our owne folly. Math. 9.12.Matt 9:12The whole (ſaith Chriſt) need not the Phyſition, Rules touching tonuerſion.but they that are ſicke. Now that we may ſearch throughly into our ſelues, and make an Anatomy of our ſoules, and plowgh up the ground of our hearts, let us obſerue theſe few rules following. The firſt rule.Firſt, every man that p. 9commeth of Adam, and iſſueth out of his loines (as all mankind doth) is guilty of his ſinne and diſobedience in eating of the forbidden fruit. And if we had no inherent ſinne of our owne, this imputed ſinne of his were enough to condemne us: for we, even we our ſelues in his loynes did eate of the forbidden fruit, we beleeved not God, we hearkned to Satan, we were ſeduced and deceived as well as he. In this the proverbe holdeth true, Ezek. 18.2.Ezek 18:2which is juſtly reproved in the Iewes. The fathers have eaten ſowre grapes, & the childrens teeth are ſet on edge. This the Apoſtle teacheth at large Rom. 5. Rom. 5.12.Rom 5:12By one man ſin entred into the world & death by ſinne. Now this ſinne of Adam paſſeth to his poſterity be two meanes; by imputation and propagation. The puniſhments which all men ſuffer do plainely argue that the ſinne of Adam is imputed to us therefore he addeth in the next wordes, Death paſſed upon all men, for that all have ſinned, to wit, in him.

But becauſe this rule is not eaſily yeelded unto, but we are ready to ſay with Nicodemus, How can theſe things be, Iohn 3. and with the Diſciples that followed him, This is an hard ſaying, who can here it, Iohn 6.60? We will propound and anſwer a few objections, Ob. that may ſeeme to ſtand in the & way contradict the former rule. Firſt it may be alleaged, We were then unborne, and lived many thouſand yeares after him, how then can his ſinne be ours, more then ours be his? How then can we be guilty in that reſpect before God? I anſwer, Anſw. that the ſinne of Adam was not onelyonly perſonall, neither did he ſinne as a ſingular perſon, but as carrying all mankind in the ſtocke and originall, no otherwiſe then our Saviour, ſatisfying for us on the croſſe hath not ſatisfied for us as a private perſon, but as ſuſtaining and repreſenting the whole Church in the head, as 2 Cor. 5. If one died for all, all likewiſe were dead: 2 Cor. 5.15. Rom. 6.6.8.2 Cor 5:15Rom 6:6Rom 6:8and Rom. 6. We are dead with Chriſt, & crucified with him. If then we died in Chriſt dying, and were likewiſe crucified with p. 10him, who can doubt but it may be ſaid, that we ſinned in Adam? For if the righteouſneſſe and ſatisfaction of the ſecond Adam be imputed to us, why ſhall not the ſin of the firſt Adam in like manner be imputed, eſpecially ſeeing the righteouſneſſe of Chriſt is imputed unto us, that the ſin of Adam might not be imputed unto us? And beſides the ſacred recordes of holy Scripture, doth not this accord with good reaſon? For inaſmuch as Adam received good things not for himſelfe alone (as we do) but for his poſterity it is not to be marveiled at, if being ſpoyled, or rather ſpoyling himſelfe of theſe good things, he loſt them for himſelfe & his poſterity. If a man be capitally puniſhed for high treaſon againſt his Prince, and forfeit his eſtate and be thereby brought to poverty, his children alſo have their blood ſtained and looſe their nobility. Even as he that is borne of Parents infected with the Leproſie, draweth from them like contagion: ſo it is with ſuch as are borne of Adam, out of his loynes iſſueth a naturall deprauation and contagion. So then we muſt conſider, that we are all Adams ſeed and poſterity, he was the common father of us all, whatſoever he receiued, it was for himſelfe and his poſterity, and whatſoever gift he loſt, he loſt them for himſelfe and all his poſterity, Calu. juſtit. lib. 2. cap. 1.as it is ſaid that Levi payed tithes in Abraham, albeit by his office he received tithes, Heb. 7.9. Religion and the image of God in which he was created, if he had ſtood faſt in his eſtate, had beene hereditary and entailed to his poſterity, as an inheritance to be conveied from the father to the children: but when he fell from God, Gen. 5.3.Gen 5:3he is ſaid to beget a ſonne in his owne likeneſſe after his owne image, not in the image of God. This the Apoſtle toucheth in many places Rom. Rom. 1.14.15 16.17.18.19.Rom 1:14Rom 1:155. Death riegned from Adam to Moſes, even over them that had not ſinned after the ſimilitude of Adams tranſgreſſion. And againe, Through the offence of one many be dead. And againe, The judgment was by one to condemnation. And againe, by one mans offence death reigned by one. And againe, By the offence p. 11of one, judgment came upon all men to condemnation. And againe, by one mans diſobedience many were made ſinners.

Secondly, it may be objected, What reaſon is it, Object. 2 that we ſhould anſwer for an other mans ſinne? This may ſeeme jniuſtice in God, and wrong done to the ſons of men to condemne them for an other: for what could we helpe or hinder Adams fall? I anſwer, Anſw. this indeed ſeemeth ſtrange to the carnall or naturall man, wherein the rule of the Apoſtle, if in any thing, holdeth in this, Let no man deceive himſelfe: 1 Cor. 3.18.1 Cor 3:18if any man among you ſeemeth to be wiſe in this world, let him become a foole, that he may be wiſe. Cur omnium fit culpa, paucorum ſceluss Seneca in Hippoli.But howſoever few among the multitude thinke or beleeve they ſhall anſwer for Adams ſinne; yet we muſt know it was not his ſinne alone, but a common ſinne, his and ours as he was a common or publike perſon, and carried all mankind in him. If any aske the reaſon, why the ſinne of Adam ſhould be imputed to his poſterity, rather then the ſinne, of other parents, as our fathers, grandfathers, or great-grand-fathers to their children: I anſwer, the difference appeareth in diverſe reſpects: Firſt, by the ſinne of Adam we loſt originall purity, but not by the ſinnes of the other. Secondly, we ſhewed before, that Adam received gifts which he ſhould have conveyed to his poſterity: when they were loſt, it commeth to paſſe juſtly, that all his poſterity ſhould be ſtripped and deprived of them: but our grand fathers or fathers received not ſupernaturall gifts, which by an hereditary right were to be derived to their children. Beſides, the ſinnes of ſuch Parents were perſonall or proper ſinnes, becauſe they did not ſuſtaine the perſons of their poſterity, it cannot be ſaid of Hezekiah, Iehoſhaphat, or Ioſiah, Velut a…mine facto, quidata… portaruunt, et terras turbine perflant; Virg. Aeneid. lib. 1.who were the poſterity of David, that they did in the loynes of David murther Vriah, or commit adultery with her that was the wife of Ʋriah. Let us ſee the truth of this in the example of Adam. He was the roote and originall of all ſinne, he diſobeyed p. 12the Commandement of God, and after that, a flood gate being opened, followed a multitude of ſinnes: yet doubtleſſe onelyonly that firſt ſin of Adam was imputed to his poſterity, not his daily failings, becauſe by this ſin he brake the Couenant of God made with him, as with the author and originall of all mankind. To conclude then, we muſt diſtinguiſh of Adams ſinnes: they are of two ſorts, his firſt ſinnes and his after ſinnes. His firſt ſin was the ſinne of mankind generally, this was not his alone, nor ours alone but his and ours joyntly together: his after ſinnes (for no doubt he ſinned dayly, being now become a ſinner) which he committed as a private man, were his alone: being ſins of his perſon, not of his nature, and therefore not to be laid to our charge.

The laſt objection is out of the Prophet Ezekiel, Object. 3 chap. 18.4, Ezek. 18.4.Ezek 18:420. All ſoules are mine, as the ſoule of the father, ſo alſo the ſoule of the Sonne is mine, the ſoule that ſinneth, it ſhall dye the Sonne ſhall not beare the iniquity of the father, Deut. 24.16.Deut 24:16neither ſhall the father beare the iniquity of the ſonne. How then commeth it to paſſe, that we die for anothers ſinne? or wherefore is the ſinne of Adam imputed to us? or is it credible, that that he which forgiveth us our owne ſinnes, will impute to any one an other ſinne? Anſw. I anſwer, the meaning of the Prophet is, that none periſh or are puniſhed being innocent, therefore the ſonne that is innocent ſhall not beare the puniſhment of his father that is guilty, Exod. 20.5.Exod 20:5So in the law, when the Lord threatneth to viſit the iniquity of the fathers upon the children, Ezek. 18.2.Ezek 18:2he underſtandeth ſuch children as walke in their fathers ſteppes, and are partakers of the ſame ſinnes. For in this place he reproveth them that uſed this Froverbe, The fathers have eaten ſower grapes, and the childrens teeth are ſet on edge. But the ſonnes of Adam cannot be ſaid to be innocent, as they which not onelyonly ſinned in Adam as in the ſtocke and roote of mankinde, but alſo themſelues are borne ſtained with the ſame depravation p. 13and prone to the ſame ſinne. So then this place maketh nothing to the preſent matter: for the firſt ſin of Adam was not perſonall, being as one that repreſented the perſon of his poſterity; whereas the Prophet ſpeaketh of the ſinnes of the fathers whoſe ſinnes are meerely perſonall, as they that in ſinning did not ſuſtaine the perſons of their children.

The ſecond rule dependeth upon the former, which is, The ſecond rule.that in all men in regard of the guiltineſſe aforeſaid, the whole nature of man is corrupted, ſo that the whole man lyeth in evill, as Ioh 5. The whole world lyeth in wickedneſſe: 1 Ioh. 5.19.1 John 5:19ſo we may ſay that every part and power of ſoule & body is infected with ſin as with a foule Leproſie from the crowne of the head to the ſole of the foot, there is nothing in us but woundes and bruiſes and putrifying ſores, ſo that we may cry out with the Leper, I am unclean, Levit. 13.45.Lev 13:45I am uncleane. No man is free from this blot, whatſoever is borne of the fleſh, is fleſh Ioh. 3.6. Ioh. 3.6.John 3:6We are by nature the children of wrath Eph. 2.3. Eph. 2 3. Iob. 14.4.Eph 2:3Job 14:4Who can bring forth a cleance thing out of an uncleane? There is not one Iob. 14.4. David acknowledgeth himſelfe infected with this contagion from his conception. Pſal. 51.5. Pſal. 51.5.Ps 51:5and in this common lot he doth bewaile and lament his owne. This we muſt confeſſe to be in our ſelues, and thus the Apoſtle teacheth Rom. 3. Rom. 3.9.10.11.12.13.14, &c.Rom 3:9Rom 3:10Rom 3:11Rom 3:12Rom 3:13Rom 3:14Are we more excellent or better then they? No in no wiſe: for we have before proved both Iewes and Gentiles, that they are all under ſinne, As it is written, There is none righteous, no not one, and they are all gone out of the way, and their throate is an open Sepulchre, with their tongues they have vſed deceit, the poyſon of Aſpes is under their lippes, &c. that every mouth may be ſtopped, and all the world may become guilty before God. This was ſignified by Circumciſion, for by that externall ſigne or Symbole the Church was and is warned, that there was ſomewhat in man (ſo ſoone as he was borne) that ought to be cut off and corrected. The end of p. 14our Baptiſme is the ſame, which is the Sacrament of our clenſing in the blood of Chriſt, by which our naturall filthineſſe is waſhed away. Neither doth the eſtate of this univerſall contagion belong only to Turkes and infidels, to the Sauages or evill Chriſtians, but even to the off-ſpring of the Godly & faithfull, even as he that was Circumciſed begate one that was uncircumciſed; & as a graine of wheat well winnowed from the chaffe bringeth forth (when it groweth) wheat with chaffe againe. Therefore when any man hath children of evill diſpoſition, he muſt acknowledge his owne jmage in them: and when he hath good children, Ioh. 1.13.John 1:13he ought to admire the worke of God in them & to cōfeſſe their goodnes to be his jmage, who are not borne of blood, nor of the wil of the fleſh, nor of the wil of man, but of God, to whom all Glory and praiſe is due. The Lord Ieſus alone was free from this common contagion and corruption, who derived not originall ſinne from his mother. True it is, that all men ſinned in Adam: & it is as true that Chriſt was in Adam, as being one of his poſterity: Nevertheleſſe that ſentence of the Apoſtle doth not concerne Chriſt, becauſe the perſon of Chriſt was not in Adam, but onelyonly his humane nature; neither was he conceived after the common maner of other men, but by overſhadowing of the holy Ghoſt. What originall ſinne is.He therefore is excepted out of the common condition, all are borne in Originall ſinne, which is nothing elſe but the depravation of mans nature, contracted from the very generation it ſelfe, and derived from Adam into all mankind. Now herein are two things, the want or privation of originall righteouſneſſe, and the inclinableneſſe or proneneſſe to evill: as ſickneſſe is not onelyonly a privation of health, but alſo an evill affection or diſpoſition of the body ariſing from the diſtemper of the humours: ſo this hereditary blot, as a ſickneſſe, is not only the want of righteouſneſſe, but likewiſe a proneneſſe to unrighteouſneſſe: from whence ariſeth blindneſſe in p. 15the mind, frowardneſſe in the will, the loſſe of ſupernaturall gifts, and the corruption of thoſe that are naturall.

The third rule followeth, that all Evill, The third ruleeven the whole body of ſinne is in man, as we heard before that the whole man is in evill. In every man are the ſeedes and beginnings of all ſin by nature. Not in one man a proneneſſe to ſome ſins, an in another to ſome other ſins: but a proneneſſe to all in all and every one; not onelyonly in the worſt or moſt wicked, in the unregenerate and carnall men, but in the regenerate and beſt men: even to the moſt odious, heinous and abominable ſinnes. All that know themſelues know this to be true, and ſuch as know not the truth of it, doe not as yet know themſelues, neither can they truely repent. As the matter firſt made (called a Chaos) had the ſeedes of all creatures in it: ſo the maſſe of ſinne that is in us hath the fountaine and roote of all other ſinnes. Matter of wonderfull h…miliation.O how ſhould this humble us, to thinke what vile and venemed natures we have! never was there any groſſe ſinne or impiety committed in the world by deſperate, deboſhed, and develiſh men, albeit we have not committed it already, neither intend to commit it hereafter, but doe hate and abhorre it: yet there lyeth hid in our hearts a fitneſſe and forwardneſſe, a proneneſſe and diſpoſition thereunto. All ground is not fit to beare and bring forth all kinde of fruit, but ſome yeeldeth one ſort and ſome an other: it is not ſo with our hearts; they are Seminaries or ſeed-plottes of all ſinnes. We complaine and cry out of the Apoſtacy of the Angles, of the murther of Caine, of the filthy luſtes of the Sodomites, of the hard heart of Pharaoh, the murmuring of the Iſraelites, of the conſpiracy of Korah of the rebellion of Abſolom, of the envy of the Phareſees, of the horrible treachery of Iudas, and ſuch like vices and villanies: but let us never accuſe or accurſe theſe and cry out againſt them; rather it behooveth us wiſely to returne home to our ſelues, and to enter into our owne hearts; p. 16where we ſhall ſee, that we carry them all within us; every man hath a Caine, a Sodomite, a Pharaoh, a Phariſee, an Abſalom, a Iudas, nay a devill, nay all theſe together in his own breaſt, and boſome. Theſe are indeed moſt wicked and wretched men: howbeit they ſerue as glaſſes to behold our owne faces. For as in the water face anſwereth to face, ſo doth the heart of a man to man: Pro. 27.19.Prov 27:19their heart anſweareth to our hearts, and ours to theirs. And as there is the ſame nature of cruell and ſavage Lyons, ſo there is betweene the heart of Caine, of Pharaoh, of Iudas, of our ſelues, and any other man. For (as the Apoſtle ſpeaketh,) are we better then they? Rom. 3.9.Rom 3:9No, in no wiſe. We complaine againſt Annas and Caiaphas the high Prieſts, againſt Herod and Pilat the chiefe Governours, againſt Iudas and the Iewes the curſed inſtruments that crucified the Lord of life, and accuſe them as notorious wicked and hard hearted men: but do we judge our ſelues any better by nature, or of our ſelues? or ſhall we ſay with the proud Phariſees, Math. 23.30.Matt 23:30if we had been in the daies of our fathers, we would never have done as they did we would not have been partakers with them in the blood of the Prophets: nay had we lived in their times, and ſtood in their places, doubtleſſe we would have put upon us their perſons, and by the ſway and ſwing of the ſame corruption, we would have done none otherwiſe, unleſſe Gods grace did prevent us and reſtraine us. If he ſhould leave us (as he did them) to our ſelues, and not ſtay us up being ready to fall, if he did not hold us in the armes of his mercy, Exod. 19.4.Exod 19:4as a father doth the child; and beare us as it were on Eagles winges; we ſhould quickly fall downe as deeply as ever they did, and plunge our ſelues headlong into all iniquity.

The fourth rule to be knowne of every one that would amend his wayes is, The fourth rule.that every one borne of Adam lyeth under the curſe of God, Eph. 2.3.Eph 2:3& is the child of wrath by nature, as well as others, yea of hell and damnation. Have we not then p. 17need of repentance? As then the Egges of the Aſpe are juſtly broken, and Serpents new bred are juſtly killed, albeit they have yet poyſoned none: ſo even infants, much more others, are guilty before him, Object. and worthily ſubject to puniſhments. But it may be ſaid, the Apoſtle maketh the Iewes better then the Gentiles, Rom. 3.1.Rom 3:1and to have many preheminences above them? I anſwer, Anſw. they were preferred in reſpect of God and his manifold benefits and bleſſings upon them above the other nations: but they were both equall in reſpect of naturall corruption, Rom. 3.9.Rom 3:9being alike ſinners by nature; in regard whereof he ſaith they were in no ſort better then they: The Iewes had a preferment of favour to be Gods choſen or peculiar people, Deut. 4.34.Deut 4:34to have his Law and Prophets, the Ceremonies and Sacrifices, the Arke and the Covenant, but touching grace and juſtification through grace before God, by faith not by workes, it was all one to Iew and Gentile, becauſe all are ſinners. So then this rule teacheth, that all men are under the guilt and puniſhment of ſinne, which is a matter of ſuch danger, as it were better to have the whole weight of the world upon us, then to lye under the burden and bondage of one ſinne; becauſe the wrath of God (which is the heavieſt thing under heaven) doth hang upon ſinne and ſinners for ever. We are all of us condemned men, there is not any one which is not in himſelfe damned and forlorne. Their is nothing in our whole nature but corruption; we are loathſome and abhominable in his ſight, the heires of death and deſtruction, the enemies of God, the bondſlaves of Satan held under his dominion even from our mothers wombe. This doth admoniſh us of the miſerable condition of all mankinde through ſin; no creature more wretched; we have no cauſe to aduance or magnifie our ſelues. It ſtirreth up our mindes to ſeeke after a Saviour, Luk. 15.32.Luke 15:32to find us being loſt, and to quicken us being dead. It teacheth us to thinke ſeriouſly upon the riches of Gods mercy, Eph. 2.4.Eph 2:4& to p. 18praiſe his name for his great love wherewith he hath loved us. It putteth us in mind by our owne eſtate of corruption, to reprove others with compaſſion, Gal. 6.1.Gal 6:1conſidering our ſelues, that are no leſſe ſinners, and ſtand in the ſame caſe and condemnation as well as they.

The fift rule is, The fift rulethat the naturall man can doe nothing at all that can pleaſe God. For untill we have faith and repentance, all that we do or can doe is ſinfull, and abhominable in his ſight. EueryEvery thought of the heart of man is evill, and onelyonly evill, Gen. 6.5. & 8 21.Gen 6:5Gen 8:21and continually evill, Gen. 6. & 8. It is deceitfull above all things and deſperately wicked, who can know it? The wiſed me of the fleſh: Ier. 17.9.Jer 17:9and therefore the beſt thing in a carnall man, even whatſoever he underſtandeth, or perceiveth, is enmity againſt God: Rom 8.8. & 7 18. & 3.Rom 8:8Rom 7:18Rom 7:3for it is not ſubject to the Law of God, neither indeed can be. The Apoſtle ſaith of himſelfe, I know that in me, that is, in my fleſh, dwelleth no good thing: and generally of mankind he pronounceth, Tit. 1.15.Titus 1:15There is none righteous, no not one, they are all gone out of the way. and againe, VntoUnto the pure all things are pure, but unto them that are defiled and unbeleeuing is nothing pure, but even their mind and conſcience is defiled. The doctrine. of Pelagius,The opinion of Pelagus, that a man that is an infidell and unregenerate hath in himſelfe and of himſelfe a ſufficient power to beleeve and to fulfill the law, Ezek. 36.26.Ezek 36:26is as contrary to the whole doctrine of the Scriptures, as light to darkneſſe, as ſweet to ſower. For the Prophets and Apoſtles teach, that the heart of man is ſtony, and therefore in it owne nature unfit and uncapable to receive the impreſſion of the law of God, unleſſe God write on that ſtone with his ſinger: that the naturall man receiveth not the things of the Spirit of God, 1 Cor. 2.14. 2 Cor. 3.5. Phil. 2.13. Eph 2.1.5. Col. 2.13.1 Cor 2:142 Cor 3:5Phil 2:13Eph 2:1Eph 2:5Col 2:13for they are fooliſhnes unto him, neither can he know them: that the Epheſians before their calling, yea and all of us are dead in ſinnes and treſpaſſes. Hence it is that the Scripture calleth the change of man by regeneration, ſometimes an other birth, Ioh. 3. Sometimes the creation of the new man, Eph 4. Sometimes an other reſurrection from the dead p. 19Luk. 15.32. Ioh. 5.25. For as a dead carkaſſe can by no meanes diſpoſe nor prepare it ſelfe to the refurrection, as Lazarus lay in his grave ſtinking, untill by the powerfull voyce of Chriſt he was raiſed up to life: or as a thing that is not created, cannot further it ſelfe any thing to the creation of it ſelfe: ſo man in the ſtate of nature and before his regeneration hath nothing whereby he may diſpoſe himſelfe or further his new birth, or ſpirituall life. This rule teacheth that many there are, who albeit they bleſſe themſelues, as men in a good caſe, yet are found the children of wrath, the enemies of righteouſneſſe, haters and hated of God Such are they that reſt in outward or ciuil honeſty, that boaſt and bragge that they are no adulters, no theeues, no murtherers, that they live peaceably and quietly among their neighbours, and pay every man his owne; and are not all theſe good? Yes doubtleſſe they are good, but they are not good enough: theſe muſt we doe, Math. 23.23.Matt 23:23but other things may not be left …done. For if they could looke throughly and unpartially into their ſoules, they ſhould finde there a filthy ſinke and puddle of all manner of ſinne, and nothing elſe. It teacheth that we have no freedome left in any faculty of the ſoule to ſpirituall goodneſſe, and therefore beateth down the doctrine of the Church of Rome, that ſetteth up and aduanceth mans free will, as if it were not loſt, but onelyonly weakned. It teacheth that before the naturall man be waſhed and purged, every thing is uncleane unto him, yea he tainteth and defileth every thing that he toucheth: which way ſo ever he turneth himſelfe, all his actions, ſpirituall, civill, or naturall are polluted, becauſe they proceed from uncleane hearts and conſciences. His ſpirituall actions, which may ſeeme beſt of all, his hearing the word, reading the Scriptures, praying to God, receiving of the Sacraments, all being the ſacrifices of the wicked, Pro. 15.8. & 28.9.Prov 15:8Prov 28:9are abhomination unto the Lord; the perſon muſt pleaſe him before our workes can pleaſe him. Theſe divine ordinances, how pure and precious p. 20ſoever in their owne nature, as inſtituted of him, are turned into ſinne. His civill actions and honeſt dealings in the world, his buying, ſelling, giving, lending, his labours in all the workes of his calling, are in him and to him no better then ſinnes: Laſtly, his naturall actions, as eating, drinking, ſleeping, and the like, all are vncleane unto him and in his uſe. To conclude, it teacheth us the neceſſity of regeneration in every part, eſpecially it ſhould move us to beware, that we approach not neere the Courts of God, neither compaſſe his altar without waſhing our hands in innocency, Pſal. 26.6.Ps 26:6and to pray unto him to ſanctifie us throughout, and to waſh the whole man, both ſoule and body.

The laſt Rule is, The ſixt rule.that the poſting over, the denying, and diminiſhing of our ſinnes is one of the greateſt hindrances of repentance. Some poſt them over, and thinke to ſave themſelues by appealing and appeaching of others, as Adam & his wife, Gen. 3. Some deny their ſinnes, and ſo thinke to hide them, as Ananias and Sapphira, Act. 5. Some extenuate and excuſe them, as Saul 1 Sam. 15. Thus we ſtop the paſſage to repentance, and harden our hearts that we cannot turne unto God: Whereas we ſhould feare our ſinnes, more then his plagues. How many are there that ſtand in feare of his judgments, who never once conſider the cauſes thereof; not hate their ſinnes, though heinous and horrible, which bring them upon us? We deale commonly with our ſinnes, as the vniuſt Steward did with his Maſters debters and debt for an hundred he ſets downe fifty. Luk. 15.6.Luke 15:6See herein how partiall we are: when we cenſure others, we are ready for fifty to ſet downe an hundred, and of every mole-hill to make a mountaine: but when we caſt up our owne accountes, we ſay to our owne ſoules, Take thy bill and ſit downe quickly, and write fourſcore or fifty, or happily foure or five, ſo unequall and unjuſt are our wayes. Againe, others acknowledge themſelues to be ſinners in groſſe or in generall, as Pharaoh, Saul, and ſundry others, p. 21but come to the particulars of the law, which is the glaſſe to ſhew us our ſinnes (for by the Law commeth the knowledge of ſin) & examine theſe by it from point topoint, Rom. 3.20.Rom 3:20who never examined themſelues, they are not aſhamed to pronounce themſelues innocent. For bring them to their triall, as it were to hold up their hand at the barre, whether they ever brake the firſt Commandement, Exod. 20, 3.4.7.8.13.Exod 20:3Exod 20:4Exod 20:7Exod 20:8Exod 20:13Thou ſhall have no other Gods before me; they anſwer readily, God forbid I ſhould ſet up ſtrange gods. Or the ſecond, To make graven images, or the reſt, To kill, To ſteale, To beare falſe witneſſe, Math. 19.20.Matt 19:20and ſuch like: they ſticke not to plead not guilty, and to ſay with the young man, All theſe things have I kept from my youth up: what lacke I yet. Theſe are like to a man that ſaith he is ſicke and being asked, where? and led a long from the crowne of the head to the Sole of the foot, ſhould then ſay he is well in every particular part. Thus they ſhew, they underſtand not the Law which is ſpirituall, Rom. 7.14.Rom 7:14and ſearcheth into the heart.

Laſtly, 3it is our duty to uſe all meanes to move us and bring us unto repentance. The firſt may be our preſent neceſſity. Motives to ſtirre us up to repentance.If there were no other, but the diſtreſſe and calamity that lyeth upon our Churches, 1it were enough to rouſe us up out of the dead ſleep of ſinne into which we are fallen. It is not our faſting and prayer that can call in Gods judgements, nay they provoke him the more againſt us, except we repent. O let us conſider the wofull mortality and the pittifull eſtate of thouſands of our brethren and ſiſters, Pſal 80.5. & 79.8.9.Ps 80:5Ps 79:8Ps 79:9that the Lord feedeth them with the bread of teares, and giveth them teares to drinke in great meaſure, and thereby be ſtirred up our ſelues, and ſtirre up others to unfained repentance: then let us ſay with the Prophet, O remember not againſt us former iniquities, let thy tender mercies ſpeedily prevent us, for we are brought very low: helpe us, O God of our Salvation, for the glory of thy name, and deliver us, and purge away our ſinnes for thy names ſake: and he will heare us in the end, and ſend us a gracious p. 22deliverance. 2Secondly, a man that liveth in this world without amendment of life, is farre more uile, then the baſeſt creatures that creepe upon the ground. it had beene better we had never beene borne, or beene brought forth as dogs and ſwine, as wormes of the earth, nay as Serpents or a generation of Vipers. We are worſe then all theſe lying in the ſtate of impenitency: for there is an end of them when this life endeth, but our miſery ſhall never have end. Thirdly, 3ſuch as ate not truly conuerted are in danger of all the judgments of God, which as a ſuddaine and violent flood may breake in upon them, or as a mighty hoſt of men may quickly ouerthrow them and deſtroy them. Happy are they that feare them a farre off, and can beware by other mens harmes: Let us not tarry till they come upon us, Exod. 12.30.Exod 12:30as the Egyptians did, till one in every houſe was dead. God was neuer more prouoked then at this day. Hitherto he hath prevailed little or nothing with us: Math. 3.10.Matt 3:10now the axe is laid to the root of the trees, therefore every one which bringeth not forth good fruit is hewne downe and caſt into the fire. 4Fourthly, God hath uſed all meanes to worke in us repentance, the greater is our ſin if we uſe them not. We are faſt a ſleep, & he hath ſounded his trumpets to awakē us. He hath the trumpet of his word, and commandeth his Miniſters to cry aloud and ſpare not, Eſay. 58.1.Isa 58:1to lift up their voyces like a Trumpet, to ſhew the people their tranſgreſſions, & their ſins. He hath alſo the trumpet of his judgements, to pierce into our hearts when the word findeth no place in us. He hath often ſounded the alarme and blowne the trumpet of his Word by the Miniſtery of his ſeruants that have ſpoken unto us early and late in the name of the Lord, and warned us of his wrath to come, and of our wickedneſſe preſent, and we would not heare them. He is therfore conſtrained to take in hand an other trumpet, and to ſtrike us with the peſtilence and mortality: Ames. 3.6.ſhall this Trumpet be blowne in the City, and the people not be afraid? Or ſh…ll there be evill in a City, and the Lord hath not done it? For as when a trumpet p. 23giveth a ſigne or token out of a watch-tower, the people hearkneth and is troubled, and prepare themſelves this way, or that way, as the trumpet giveth the token: ſo the Lord cryeth unto us by his judgments, as it were by the voyce of a ſhrill trumpet, ought we not then to be attentive, and be moved at the ſound thereof, and, according to the warning, prepare our ſelves to repentance? and heare his voice while it is called to day, Pſal. 95.8. Heb. 3.7. & 4.7.Ps 95:8Heb 3:7Heb 4:7leſt our hearts be hardned through the deceitfulneſſe of ſinne? It were better for us a thouſand times to hearken to the ſound of the firſt trumpet, then tarry till be ſound the ſecond: to heare his word, then waite till he take up his ſword. O how much better had it beene for us, to have taken his word which he ſends among us, and to Obey it, then to cauſe and even conſtraine him to ſend his deſtroying Angel to make havocke of us! Laſtly, he that converteth not, is in danger of eternall damnation, to be ſeparated from Gods preſence, at whoſe right hand is fulneſſe of joy, and pleaſures for evermore: Pſal. 16.11. Dan, 12.2.Ps 16:11to have fellowſhip with the Devill and his angels, to have ſhame and everlaſting contempt powred upon them, and to have horrour and anguiſh of conſcience caſt upon them, ariſing from a feeling of Gods wrath; Then ſhall the laſt trumpet blow, and waxe lowder, that the dead ſhall heare the ſound thereof, 1 Cor. 15.52. 1 Theſ. 4.16.1 Cor 15:521 Thess 4:16when the Lord himſelfe ſhall deſcend from heaven with a great ſhout and with thouſands of his Angels.

Except ye repent, ye ſhall all likewiſe periſh.) We have heard before, that the ſcope of Chriſt in theſe words, to which the examples, one going before, the other following after, are referred, is to perſwade men to repentance. This we muſt lay as the foundation of our weekly meeting together, to make profeſſion before God, before men and Angels of our repentance, to renew our Couenant with God, and to ſeale to it with our hearts, and to cry unto him to remove his judgements that lye heavy upon us; Conſider p. 24in this threatning farther an other doctrine, to wit, what danger it is to omit and reject repentance: ſuch perſons are ſubject to death and deſtruction th… repent not. Doct. This teacheth, Such as continue in ſinne without repentance ſhall certainly per….that howſoever. God for a time ſpare and forbeare the Church, and do not alway ſtrike upon every occaſion (as he might do) yet it is a ſure and certaine thing concluded with him, that ſuch as continue to walke and wallow in evill without repentance, their end is confuſion, their reward and wages is to periſh. See the truth of this in the Prophet, remembred in a parable anſwearable to that which followeth of the Vineyard; he had pruned, trimmed, and hedged about it; he had digged and dunged, & done all that he could, Eſay. 5.4.Isa 5:4he looked for grapes, but it brought forth wild grapes: the concluſion is this, I will take away the hedge; and it ſhall be troden downe: I will command the clouds, and they ſhall raine upon it: I will lay it waſte, and there ſhall come up briers and thrones. This will farther appeare by ſundry examples, and by the wofull experience of many deſolations made in all ages of the Church through default of repentance. When the Lord had heaped his mercies upon the old world, Gen. 6.3.Gen 6:3and given them 120. yeares, the dayes of his patience, as the time of their repentance, he ſent the Patriarkes that called upon them, and appointed Noah a Preacher of righteouſneſſe, 2 Pet. 2.5.2 Pet 2:5who confirmed his doctrine by building the Arke, which was a figure of the deſtruction of the world of the ungodly, yet they continued their evil wayes, Luc. 17.27.Luke 17:27eating and drinking, &c: they never though: of the day of the Lord, they never conſidered the day of their viſitation; the flood come and deſtroyed them all, a ſmall remnant reſerued, and a few ſoules ſaved. The like we might ſay of the Sodomites, Gen. 13.13. & 19.25.Gen 13:13Gen 19:25Gen. 19. They were exceeding ſinners before the Lord, and were overturned with fire from heaven, becauſe they repented not. And was it any otherwiſe with the Iſraelites themſelues 2 Chro. 36. he ſent to them by his meſſengers, riſing up betimes, becauſe he had compaſſion p. 25on his people, and deſireth not the death of a ſinner, 2 Chro. 36.16. Math. 23.37.38.2 Chr 36:16Matt 23:37Matt 23:38but that they ſhould turne vntounto him: but after all this, they mocked his meſſengers and deſpiſed his word, and miſuſed his Prophets, untill the wrath of the Lord (in the end) aroſe againſt his people, till there was no remedy. So then, howſoever God ſometimes ſpareth the ſonnes of men, yet ſuch as continue in ſinne, and wholly delight in the workes of the fleſh, the end of them is fearefull, they repent not, and therefore they muſt periſh.

Reaſon 1. Reaſon. 1 He hath pure eyes and cannot like or allow that which is evill. For can two walke together, Amos. 3.3.Amos 3:3except they be agreed? but the Lord hath no agreement with evill, neither have the evill any agreement with him. He is holy in all his wayes, but impenitency is contrary to his wayes, and hath all ſinnes following after it, and attending upon it, and conſequently alſo all plagues, Ier. 5. 2Secondly, he taketh away his mercy and louing kindneſſe from ſuch. What is it then that turneth away his heavy wrath and diſpleaſure from us? Is it any worthineſſein our ſelues? we are (alas) an uncleane thing. Doth any deſerve life? or can he plead with his maker? we are all corrupt and abominable. The world, the Church, the Common-wealth, our ſelues, our owne Conſciences know it and witneſſe againſt us: Lam. 3.22.Lam 3:22It is his mercy that we are not conſumed, becauſe his compaſsions faile not. His mercy is not reſerved for the impenitent that proceed and goe forward in their ſinnes, this were to confound heaven & earth, nay heaven and hell, God and the devill. Therefore the Prophet Ieremy declareth, that God had taken away his mercies from them, Ier. 5. If then he will not ſhew mercy to ſuch as walke in the ſtubbornneſſe of their euill hearts, conclude with me this point for a certaine truth, that howſoever God forbeare the children, yet wearying him by vrging and provoking him by our ſinnes, deſtruction is reſerued for ſuch impenitent perſons:

p. 26Seeing ſuch as have hearts that cannot repent, Vſe. 1 doe heape up wrath as a treaſure againſt the day of wrath and iuſt declaration of the righteous judgement of God, Rom. 2.5. let us put farre from us the wayes of the impenitent, let them not clea… … as pitch) unto our ſoules, leſt if we follow their workes▪ we be partakers of their Plagues. Let us be grieved for our former evils, and returne to the Lord, that be which hath ſ…ricken us may heale us againe. But (alas) while we goe forward in our wicked wayes, doe we hold this point, that the impenitent are reſerved to wrath? So many of us as hold and beleeve this truth, let us depart from our old courſes, and labour to heape up mercy upon mercy, Iob. 21.30,Job 21:30being aſſured, that the wicked is reſerved to the day of wrath and deſtruction. O how many things have we neede to repent of? the dayes of our ignorance, the ſinnes of our youth, our preſumptuous ſinnes! If the Lord call us to an account, who ſhall be able to abide?

Secondly, 2let no man mocke at his judgements, or ſet light by them: let no man thinke himſelfe ſafe and ſecure, and no danger to be neere him, becauſe he ſeeth not his judgements at hand or upon him, or evermore to fall out: O how deepe are his judgements! how neere oftentimes when we ſuppoſe them to be fartheſt off! how unſearchable are his Counſels, and his wayes paſt finding out! Eſ…y. 28.15. 2 P…t. 3 3.Carnal men promiſe peace, and have made a covenant with death and with hell, and make a mocke of all judgements. They ſee the wicked proſper, and the ungodly floriſh; but they cannot mealure him that is not to be meaſured: there is no meaſure of that which is infinite. God hath more workes to worke then one, he will not ſpeake peace for ever. Eſai. 28.24.Isa 28:24The husbandman doth not plough al the yeare long, neither reap, or gather into his barne all the yeare, and God hath given to man this wiſedome and underſtanding, to obſerve the times and ſeaſons: and ſhall p. 27we not thinke that the Lord alſo hath his times of his judgements and of his mercies? Hee hath preached unto us by his mercies a long time, and the dayes of his patience have long continued among us. How neere hath Gods hand bin unto many of us in the great plague, When it hath beene in the ſame houſe? one hath bin taken away, and another hath bin ſpared? Nay in the ſame bed one hath bin ſmitten, another hath had his life granted him for a pray? Conſider this yee that have forgotten this mercy of God, and labour to appeaſe his wrath, before his judgement falleth upon us. He commeth with a leaden foote, but he ſtriketh with a rod of iron, and daſheth his enemies in pieces, as a potters veſſel. The Lord complaineth in the Prophet, Ier. 8.7.Jer 8:7that the ſtorke in the Heaven knoweth her appointed times, and the turtle, and the crane, and the Swallow obſerue the time of their comming, but my people know not the judgement of the Lord, they have rejected the word of the Lord, &c. Every man, even by the light of nature, obſerueth his times for his ſeveral worke…. Skilfull Phyſitians have their times of the yeare and of the Moone for their purges and potions: The Mariner ſtayeth not when the tide is come: the Husbandman ſoweth while it is winter: the Smith ſtriketh while the iron is hote: the Merchant buyeth while the market laſteth: thus doe theſe take their time while the time tarrieth: onelyonly men in the matters of God and their owne Saluation know not, or will not know the time of their returning. Eph. 5.14.Eph 5:14They will not awake from their deepe ſleepe in ſinne, they will not ſtand up from the dead, that Chriſt may give them light and life: They will not heare his voyce while it is called to day, but ſuffer themſelves to be hardned through the deceitfulneſſe of ſinne. The Lord ſpeaketh in the time preſent, behold now is the accepted time, now is the day of Salvation: but we will take a further day with God, as deſperate debters doe with men: they can p. 28abide no preſent reckonings. Thus doth Satan beguile careleſſe ſinners, he promiſeth them time enough hereafter, like to biting Vſurers (as one ſaith) who are wont to give day to young heires from yeare to yeare, untill at laſt they wind and wring their inheritance from them: So the Prince of darkneſſe, Auguſt. Conf…ſ. lib. 8. cap. 5the God of this world ſuggeſteth to the children of diſobedience, that they may let repentance alone a little, and it will be ſoone enough to come anone, to repent heereafter. Remember that Eſau loſing the opportunity of the bleſſing, ſought it afterward with teares, Heb. 12.17.Heb 12:17and yet found no place for repentance. Remember that the rich man cryed for mercy, but it was too late. Lne. 16.24.Remember the fooliſh Virgins that cryed, Lord, Lord open unto us, Math. 25.11.12. & 7.22.23.Matt 25:11Matt 25:12Matt 7:22Matt 7:23but the doore of mercy was ſhut, and they received their anſwer, verily I ſay vntounto you, I know you not. Remember that many ſhall ſay in that day, Lord, have we not Prophecied in thy name? and in thy name have cast out Devils? and in thy name done many wonderfull workes? but it ſhall be ſaid to them, Depart from me yee that worke iniquity. Let us therefore beginne betimes to turne to God, while the day of grace endureth: let us ceaſe to doe evill, learne to doe well; eſchew evill and doe good.

Laſtly, 3let no man flatter himſelfe with the enioying of earthly bleſſings, health, wealth, peace, plenty, and proſperity, nor with the bare continuance of the Goſpel among us, as though it muſt therefore goe well with us, and that we muſt needes be highly in Gods fauour. This was the folly of Micah, Iudg. 17.13.Judg 17:13Now I know that the Lord will doe me good, ſeing I have a Levite to my prieſt. This was the vaine flattery of the Iewes, who, becauſe they had Abraham to their father, together with the law and the Oracles, the Arke and the Covenant, thought themſelves in a good caſe, and that they muſt needes be Gods people; they cryed, the Temple of the Lord, this is the Temple p. 29of the Lord. But Iohn the Baptiſt putteth them from this fooliſh confidence in the fleſh, Math. 3. Math. 3.9.Matt 3:9thinke not to ſay within your ſelves, we have Abraham to our father; for I ſay vntounto you, that God is able of theſe ſtones to raiſe vp children vntounto Abraham. And the Prophet Ieremy, chap. 7. Ier. 7.8.9.Jer 7:8Jer 7:9Behold ye truſt in lying words that ſhall not profit: will ye ſteale, murther, and commit adultery, &c. and then come and ſtand in this houſe before me which is called by my name, and ſay we are delivered to doe all theſe abominations? behold I ſee it, ſayth the Lord. O let it not be ſo with us to prophane the houſe houſe of God, to continue in our ſinnes; farre be it from us to bring them to the place of Gods worſhip for this will cauſe him to curſe all our meetings and aſſemblies, that they ſhall be for the worſe, not for the better: to encreaſe our plagues, not decreaſe them: and to double his judgements, not diminiſh them. Let us therefore leave them behind us, and caſt them from us, never to returne to them againe, 2 Pet. 2.22.2 Pet 2:22leſt we be like the Dog that returneth to his vomit, and the Sow that was waſhed to her wallowing in the mire. Otherwiſe let us not boaſt of the Goſpel, and flatter our ſelves becauſe we have the Goſpel as the Iewes did glory in the Temple: but ſeeke to bring forth the fruit of the Goſpel. For our ſinnes are the cauſes of all plagues and judgements: neither can we looke that he ſhould ſtay his hand, or ſay to the deſtroying Angel, 2 Sam. 24.162 Sam 24:16It is enough, ſtay now thy hand, as he did in the dayes of David; And doubtleſſe then we have begun to profit vnderunder the correcting hand of God, when we ſeeke the cauſe of his judgments within us, and acknowledge out ſinnes to be the cauſe of all. For what is the true cauſe of this plague and peſtilence? Our ſinnes. And what is the cauſe of the continuance of his heavy judgement? Rom. 1.18.Rom 1:18doubtleſſe the continuance in our ſinnes: We muſt confeſſe that the wrath of God is revealed from heaven againſt all vngodlineſſe and vnrighteouſneſſe of men. When Iſrael had p. 30received an overthorw and turned and their backes to their enimes, Ioſh. 7.10.11 When we are chaſtened, we muſt looke to our ſinnes. 1 Cor. 11.30 Eſay. 64.5.7. Lam. 3.39.40. Levit. 26.Josh 7:10Josh 7:111 Cor 11:30Isa 64:5Isa 64:7Lam 3:39Lam 3:40Lev 26the Lord ſaid unto Ioſhua, Get thee up, wherefore lyeſt thou thus upon thy face? Iſrael hath ſinned, and they have alſo treſpaſſed my Covenant which I cōmanded, them, for they have even taken of the accurſed thing, and have alſo ſtollen, and diſſembled alſo. Nay as we encreaſe our ſinnes in number and meaſure, he will not onelyonly continue his judgements, but encreaſe them alſo: and if we will not, for all this, hearken vntounto him, but walke contrary unto him, he will walke contrary unto us, and chaſten us ſeven times more, and bring ſeven times more plagues upon us according to our ſinnes, Thus we ſee, that after moe and moe ſinnes, we muſt looke for moe and moe judgements to follow us at our heeles.

Some that told him of the Galileans.) Doct. Our Saviour laboureth to draw their affections from others and to reflect them upon themſelves, We are rather to looke to our owne wayes, then to cenſure others.yea not to cenſure them ſo much as to reforme their owne wayes. From hence we may obſerve this point, that every one is rather to reſpect his owne ſtanding, then cenſure others. But is it not lawfull to reſpect others? nay are we not commanded to admoniſh, to exhort, to reprove? yea doubtleſſe Levit. 19.7. 1 Theſ. 5.11. Heb. 3.13. Pro. 9.8. but it is more agreable to the word, to have regard to our ſelves then to others, and more fit for our profeſſion to ſearch after our owne ſtanding. Math. 7.5.Matt 7:5This our Saviour teacheth, Math. 7. firſt caſt out the beame out of thine owne eye, and then ſhalt thou ſee cleerely to caſt out the mote out of thy brothers eye. Iam. 3.1.Jas 3:1And the Apoſtle Iames vrgeth this, chap. 3. be not many Maſters, that is, be not over-ſharp reproovers and raſh condemners of other mens perſons, as if we had a Maſter-like authoritie over them, which proceedeth from ſelfe-love in our ſelves, and from hatred toward others. So Rom. 14. Why judgeſt thou thy brother? Rom. 14.19.Rom 14:19or why doest thou ſet at nought thy brother? So then every one is bound to begin with himſelfe, and to reforme p. 31his owne ſinnes and offences which hee beſt knoweth.

And no marveile. For firſt, Reaſon. 1 the contrary is meere hypocriſie. For when we hauehave Eagles eyes to looke into other mens matters and diſpoſitions, and are ſtarke blind in trying our ſelues, accounting thoſe things to be great ſinnes which are none in others, and groſſe ſinnes in our ſelves (though as great as beames) to be none at all; accounting alſo on the other ſide great graces and gifts in others little or none at all, but the leaſt good in our ſelues to be exceeding great, nay if it be onelyonly the reſemblance of a good thing, Math. 7.5…Matt 7:5what marveill is it if our Saviour brand ſuch with the name of Hypocrites: Thou Hypocrite. 2Secondly, we may juſtly feare the ſame meaſure to be meaſured unto us againe: Math. 7.2.Matt 7:2for God doth in juſtice pay them in their owne kind. Thus our Saviour ſpeaketh, Math. 7. With what judgement yee judge, yee ſhall be judged, and with what meaſure yee mete, it ſhall be meaſured to you againe. 3The Apoſtle handling this point uſeth two reaſons: the firſt drawne from the perſon of others, Rom. 14.4.Rom 14:4every one standeth to his owne Maſter, who then art thou that judgest an other mans ſervant? as if he ſhould ſay, ſuch cenſuring concerneth God onelyonly, he ſhall raiſe or condemne him. This were to judge before the time, 1. Cor. 4.5. Againe, 4he reaſoneth from our owne perſons, we have enough to anſwer for our ſelves, for we have failed many wayes: Rom. 14.10.12.13.Rom 14:10Rom 14:12Rom 14:13We ſhall all ſtand before the judgement ſeate of Chriſt, and every one of us ſhall give account of himſelfe to God, let us not therefore judge one another any more, &c.

Firſt, Ʋſe. 1 this reproveth all ſuch as are curious ſearchers after the ſecret failings of their brethren, a common courſe altogether unlawfull and uncharitable. For charity beateth all things, beleeveth all things, hopeth all things, endureth all things: yea it ſeeketh not her owne, it is not eaſily provoked, it thinketh no evill, 1 Cor. 13.7.5. neither p. 32doth it agree to our profeſſiō, Math. 7.12.Matt 7:12neither doth it agree with the generall rule, Whatſoever yee would that other men ſhould doe unto you, do ye even ſo to them, for this is the law & the Prophets. For how can we reprove ſinne in others with a good conſcience, Non poteſt alios continere qui ſe ipſū non continet: ne que ſeverus eſſe in judicando, qui alios in ſe ſeveros eſſe Iudices non vult. Cicer. de lege Manil. Math. 7.4. Rom. 2.1.3.21.23.Matt 7:4Rom 2:1Rom 2:3Rom 2:21Rom 2:23when we make no conſcience of ſinne our ſelves? Or what hope have we to worke good in others, when there is none wrought in our ſelves? or how can we cauſe others to refraine from evil, when we do not abſtaine from evill our ſelves? or how can he be a ſharpe judge and cenſurer indeed, that cannot abide to have others ſharp & ſevere judges and cenſurers againſt himſelfe? Hence it is that our Saviour ſaith, Math. 7. How wilt thou ſay to thy brother, let me pul out the mote out of thy eye, & behold a beame is in thine own eye? And the Apoſtle, Thou art inexcuſable, O man, whoſoever thou art that judgeſt, for wherein thou judgeſt another, thou condemneſt thy ſelfe: and againe, Thinkeſt thou this, O man, that judgeſt them that do ſuch things, and doeſt the ſame, that thou ſhalt eſcape the judgement of God? And afterward, Thou that teacheſt another, teacheſt thou not thy ſelfe? thou that makeſt thy beaſt of the law, through breaking the law diſhonoureſt thou God? Let not us be like vntounto the Scribes and Phariſes, hypocrites, who brought to our Saviour a woman taken in adultery, and put him in minde, how Moſes commanded that ſuch ſhould be ſtoned, Levit. 20.10. thus they tempted him, that they might have to accuſe him: and thus they were quicke in pronouncing ſentence againſt her. But our Saviour calleth their wandring thoughts home to their owne doores, Ioh. 8.7.John 8:7and teacheth them to begin with themſelves, Let him that is without ſinne among you, firſt caſt a ſtone at her. The like we might ſay of Iudah and his inceſt with Tamar, albeit the cauſe were in himſelfe, in which reſpect himſelfe confeſſeth ſhe was more righteous then he, Gen. 38.26.27.Gen 38:26Gen 38:27yet he ſaid, bring her forth that ſhe may be burned. He was ſharp-ſighted in condemning her, but altogether partiall in judging himſelfe. The p. 33Apoſtle giveth us a generall precept, that we ſhould ſtudy to be quiet, and doe our owne buſineſſe, 1 Theſſ. 4. It is a common ſinne in all places, and ſo common that it is commonly accounted no ſinne: the common talke in all meetings is of other men, and it rejoyceth the hearts of the moſt ſort to have other mens faults ripped up; and therefore it is our duty to ſtrive more earneſtly to be purged of this corruption, and to be preſerved from the evill practiſe of raſh judgement.

Secondly, beware of all raſh and uncharitable iudgment, 2which is ſinfull, according to the counſell and commandement of our Saviour, Math. 7. judge not, Math. 7.1.Matt 7:1that yee be not judged. Many there are that runne headlong like wild horſes without any bridle in their mouths, of the which there are three ſorts: Firſt, when a man hath done ſome good duty, and that in an holy and ſincere manner, evill men judge it to be done in hypocriſie and diſſimulation. This was the ſinne of Eli other wiſe a good man, 1 Sam. 1. Chriſt our Saviour converſed much with publicans and ſinners, to the end he might do them good, and draw them from the kingdome of ſinne and Satan, and make them inheriters of the kingdome of heaven: a worke in all reſpectes moſt holy and righteous; yet the Scribes and Phariſees judged him to be a friend and favourer of them and of their ſinnes. Lue. 7.34.And albeit he caſtout Devils by the power of his divine Majeſty, for the confirmation of his doctrine, and edification of the weake in faith: yet they ſaid he did it by Beelzebuh the Prince of the Devils. Math. 12.24.Matt 12:24So in our dayes, religion and the zealous profeſſion thereof are reputed no better then counterfeit holineſſe. Let the examples of the faithfull be before us continually, whenſoever we find the ſame meaſure offered untous, and comfort our ſelves with this, that it hath no otherwiſe befallen us, then to many Prophets of God, and faithfull ſeruants of Chriſt, Math. 5.12.Matt 5:12who muſt not looke to be greater then there Maſter, p. 34neither to finde better entertainment in the world then he did. The ſecond kinde of judgment forbidden, is, when men commit evill things worthy in themſelves to be condemned, and thereupon are judged, not onelyonly dangerous, but deſperate offenders, paſt hope of repentance and recovery. This is to execute indeede a right Lordſhip over their ſoules and Salvation, and to ſtep up into the ſeate of God. 1 Cor. 4.5.1 Cor 4:5Of this the Apoſtle ſpeaketh, Iudge nothing before the time, untill the Lord come, who will lighten things that are hidde in darkneſſe, and will make manifest the counſels of the hearts; and then ſhall every man have prayſe of God: and we are charged to inſtruct with meekneſſe the contrary minded, 2 Tim. 2.25.2 Tim 2:25to bring them to God, and not leave them in the ſnares of the Devill. No man therefore ought to paſſe their doome of the everlaſting eſtate of any man and to pronounce peremptorily and abſolutely that they ſhall periſh and cannot be ſaved, as if they were Lords of one anothers life and death, ſalvation and damnation, or had power to bring them to heaven or caſt them into hell. This is beyond our reach and commiſſion; and to uſurpe the office of Chriſt, to whom all judgment is committed. No man dare make himſelfe a judge, and ſit downe in the judgement ſeate to give ſentence of abſolution or condemnation in matters of this temporall life without the Princes ſpeciall appointment: and ſhall any dare doe it in things of the life to come, to pronounce any to be forlorne reprobates and veſſels of wrath? For who knoweth what one day may bring forth, Pro. 24 1? He runneth farre that never returneth. We ſee many notorious wicked men ſuddainly and mightily called and changed, 2 Chr. 33. Act. 9. Luk. 23. We read of ſome ſtanding idle all the day long, called at the eleventh houre to labour in the vineyard, Math. Math. 20.Matt 2020. The theefe repented and was converted at the inſtant of his death. Let us remember that we are all brethren, one no better then another, and therefore we ought p. 35not preſumptuouſly to chalenge this ſuperiority to judge and condemne one another. Chriſtian love hopeth well of all men: and ſo long as they live, there is ſome hope. The third kind is, when we doe things which in themſelues are indifferent, which may be done either well or ill, either with a pure or a prophane heart, with faith or without faith, to judge ſuch an action wicked, which indeed is to be accounted good or evill according to the intent, purpoſe and affection of the doer, whereof God alone is the diſcerner, becauſe he alone is the ſearcher of the heart, he alone is the Iudge of the heart. This corruption we read to have beene in Eliab the brother of David, Why cameſt thou downe hither? 1 Sam. 17.2…1 Sam 17:2and with whom haſt thou left thoſe few ſheepe in the wilderneſſe? I know thy pride and the haughtineſſe of thy heart: for thou art come downe to ſee the battell. This the Apoſtle forbiddeth Rom. 14. Rom. 14.3.Rom 14:3Let not him that eateth judge him that eateth not, &c. The faithfull ſervants of God are hardly delt withall in all theſe reſpects, their good things are not good, or at leaſt it is ſhrunke up and contracted: their indifferent things are pronounced to be ſtarke naught: and if they fall into evil, it is ſtretched and made a thouſand times worſe, even by thoſe of the worſer ſort.

Laſtly, 3it ſtandeth us upon to labour to ſee the grieuouſneſſe of ſinne in our ſelves, and to feele the waight and burden thereof. For commonly we are blinde and ſee not at all, or elſe we are purblind and cannot ſee them in their right colours; we be hold them as motes or ſtrawes, not as beames: or if we doe ever judge them as beames, How we may perceive the neinouſneſſe and greinouſneſſe of ſinne Luc. 12.48.Luke 12:48it is in others, not in our ſelves. Now that we may diſcerne of ſinne in the nature thereof, we muſt conſider theſe few particulars. Firſt conſider how God ſtriveth with us by his manifold mercies and bleſſings to draw us to a love of Godlineſſe, and hatred of wickedneſſe: now unto whomſoever much is given, of him ſhall be much required, and to p. 36whom men have committed much, of him they will aske the more. Secondly, if we compare our ſinnes with Adams firſt ſinne conſidered in the fact, doubtleſſe we have as great in our hearts, yea greater: and yet by that one diſobedience he brought deſtruction upon himſelfe and all his poſterity, that is, the firſt and ſecond death. Thirdly, we may behold the grievouſneſſe of ſinne by proportion with the puniſhment. For what is the wages and reward of ſinne? a ſubjection to all woe and miſery in this life, to death it ſelfe in the end of this life, and to eternall death after this life in hell with the Devill and his Angels. Fourthly, they were laid upon the perſon of our Saviour Chriſt, who outwardly endured the torments on the Croſſe in his body, and inwardly apprehended the wrath of God in his ſoule, due unto us, and which we ſhould have ſuffered. This made him to ſweat water and blood, Lue. 22.44. Math. 27.46.Matt 27:46and to cry out in the anguiſh of his ſpirit, My God, my God, why haſt thou forſaken me? Math. 27. Are ſuch ſinnes to be holden as motes? no doubtleſſe, they are great beames: are they as little moul-hills? no doubtleſſe, they be huge mountaines, able to cruſh the ſonnes of men in pieces under the heavy indignation of God. Laſtly, the law of God is holy and perfect, and forbiddeth the firſt thoughts and motions in the heart, that ariſe againſt God or our neighbour, yea though we never give conſent of will to practiſe them, Rom. 7. If then the firſt motions be ſins in themſelves deſerving damnation, Rom. 7.7.Rom 7:7becauſe the law ſaith Thou ſhalt not luſt: how heinous muſt the ſinnes of our nature, and the tranſgreſſions of our life be, wherein we have yeelded full conſent to riſe up and rebell againſt God?

And Ieſus anſwering ſaid vntounto them, Suppoſe ye, &c. It ſeemeth by this anſwer of Chriſt, that theſe men juſtified themſelves, becauſe they ſuffered not as the other did; and condemned them as notable & notorious wicked p. 37men, which raſh judgement as a falſe ſentence and cenſure in them Chriſt condemneth. Doct. This teacheth that outward judgements and calamities that befal the children of men, Outward judgements doe not alwayes befall the worſt, neither free the beſt men.doe not alwayes ſeize upon the moſt wicked and worſt men, neither do they free the moſt righteous from them. It is the corrupt judgement of corrupt men to jmagine that ſuch as are ſharpely corrected and extraordinarily viſited and chaſtened, are the greateſt ſinners of all: and on the other ſide ſuch as eſcape and live in health, in wealth, in glory, in favour, in peace, in honour, and inproſperitie, are highly in his favour. A common errour of the world, and no marveile: For firſt being blinded with the diſeaſe of ſelfe love, few looke upon themſelves, and enter into a ſearch of their owne hearts and wayes, or conſider what they doe themſelves deſerve. They turne their owne ſinnes behind their backes, where they are ſure they cannot ſee them: but other mens they hang before them, to have them alwayes in their ſight. Secondly, by eſcaping without puniſhment, and having freedome from ſcourges, they flatter themſelves with a vaine perſwaſion and preſumption, that God approveth and is delighted with their workes: whereas we ſhould learne, that God by ſuch examples ſtirreth up all men every where to repentance. This errour we ſee in Iobs friends, who, beholding the ſuddaine calamity into which he was fallen, tooke occaſion to condemne him of Hypocriſie & impiety: that becauſe he ſuffered much, they judged he had offended much, and therefore ſuffered more then others, and more then themſelves, Chap. 22. This we ſee in the Diſciples of Chriſt, Ioh. 9. Ioh. 9.2.John 9:2When they ſaw the man that was blind from his birth, they asked him, Master, who did ſinne, this man, or his Parents, that he was borne blinde? They never conſider the ſecret cauſes of Gods judgements, but as if there could be no other cauſe but this one, they enquire whether he or his Parents deſerued by their p. 38ſinnes that he ſhould be ſo borne? The like we ſee in the Barbarians of Melita Act. Act. 28.4.Acts 28:428. When they ſaw the viper upon Pauls hand, they ſayd amongſt themſelues, Doubtleſſe this man is a murtherer, whom, though he hath eſcaped the ſea, yet vengeance ſuffereth not to live. So in this place, theſe men would have cōcluded theſe Galileans to be deſperate ſinners (who happly might be better then themſelves) becauſe they were ſuddainly and ſavagely ſlaine with the ſword: but Chriſts anſwere teacheth, that outward afflictions and chaſticements doe not evermore ſeaze upon the worſt and wickedeſt men, neither are the better ſort freed from them, but they oftentimes lye open to them more then others, as we ſee in Iob, Chap. 1. and 2. and 1 Pet. 4. judgement beginneth at Gods houſe, the wicked abound in all things, Pſal. 17. Whiles David lay under perſecutions, Pſal. 73.

The reaſons; Reaſ. 1 firſt, all outward things fall out alike to all, as David ſaith, … Sam. 11.25The ſword devoureth one as well as an other: So affliction meeteth with one as well as with another. There is one event to the righteous and to the wicked; as is the good, ſo is the ſinner: and therfore no man knoweth either love or hatred by all that is before them, 2Eccl. 9.1. Secondly, the wicked are oftentimes as it were ſtalled and fatted to the day of ſlaughter, like fedde beaſts appointed to be killed, Iam. 5.5. Deut. 32.15.Jas 5:5Deut 32:15Iam. 5. Ye have lived in pleaſure on the earth, and beene wanton, Yee have nouriſhed your hearts as in a day of ſlaughter. Thus he letteth them alone to worke out their owne deſtruction, that they forſake God which made them and lightly eſteeme the rocke of their ſalvation. Thirdly, he chaſtiſeth his owne children, that he may bring them nearer to himſelfe, and that they ſhould not be condemned with the world, as 2 Cor. 4. We alwayes beare about in the body, 2 Cor. 4.10.11. 1 Cor. 11.31.32.2 Cor 4:102 Cor 4:111 Cor 11:311 Cor 11:32the dying of the Lord Ieſus, that the life alſo of Ieſus might be made manifeſt in our mortall body: for we which live are alway dilivered vntounto death for Ieſus ſake, that the life alſo p. 39of Ieſus might be made manifeſt in our mortall fleſh. When we are judged, we are chaſtened of the Lord, that we ſhould not be condemned with the world: if then we would judge our ſelves, we ſhould not be judged, 1 Cor. 11.

Vſe 1. Vſe. 1 Seing God layeth outward afflictions upon his owne children, and letteth the wicked goe free, we may gather and conclude from hence, that no affliction whatſoever ſhall ſeparate from him thoſe that are his: nor death, nor famine, nor nakedneſſe, nor ſword, nor perill, nor peſtilence, nor perſecution can divide and divorſe betweene God and us: his love is ſo ſure and ſteadfaſt, like mount Sion which cannot be removed: Pſal. 125.1.Ps 125:1the Lord ſtandeth like a buckler round about his people, Rom. 8.28.Rom 8:28that all ſhall worke for the beſt to them that love him. This is a ſingular comfort, that he will make not onelyonly his bleſſings to turne to our good, but he will ſanctifie all our afflictions and adverſities, and make even them bleſſngs alſo, and further our ſalvations, yea oftentimes more then the other. It is not ſo with the vngodly, not only their croſſes are curſes, but all their bleſſings are turned into judgements, and nothing ſhall be able to doe them. Indeed the faithfull muſt ſuffer, they are called unto it. 1 Pet. 2.21.1 Pet 2:21The Croſſe is the calling of a Chriſtian, and the badge of Chriſtianity. Chriſt hath left us an example, that we ſhould follow his ſteppes: therefore though they ſuffer, yet their ſufferings cannot take them from God, nor God from them. The foundation of God remaineth ſure, and his giftes are without repentance. They then are juſtly to be reprooved that conceive and judge hardly and harſhly of them that have beene taken away by the plague and peſtilence in this heavie viſitation: nay the dayes may hang over out heads, and we may ſee them with our eyes, when we may pronounce them happy that died of this contagious ſickneſſe, and ga… up the Ghoſt in their beddes: no doubt many of our deare brethren in other places, that are purſued by the rage p. 40of cruell enemies, & daily in danger of the ſword at their throates, that are conſtrained to keepe garriſons in their townes and Cities, yea, billit mercileſſe Souldiers in their houſes, as it were vipers in their owne boſoms, deſire with all their hearts that they were ſtriken by the immediate hand of God, rather then endure theſe manifold miſeries that are upon them and thoſe that belong vntounto them.

Secondly, 2it leadeth us to thinke that our hope and comfort is not heere upon the earth. Our happineſſe and the time or place of our reſting and refreſhing is not heere. We muſt not looke for an heaven in this life, but make our ſelves ready to take up our croſſe and follow our Maſter. Our Saviour never promiſeth his Diſciples to live ever in proſperity, and be free from all adverſity: O how many followers ſhould he have, if the profeſſion of his name were coupled & accompanied with honour and temporall glory, as appeareth by the Shechemites that would be circumciſed for gaine, Ioh. 6.26.John 6:26Gen. 34. and by thoſe that ſought him becauſe they did eate of the loaves, and had their bellies filled Ioh 6. but he forewarneth them in all places of grieuous troubles, he ſent them out as ſheepe in the middes of Wolves: he telleth them that they will deliver them up to the Councils, and ſcourge them in their Synagogues: and the Apoſtle was aſſured by the holy Ghoſt, Act. 20.26.Acts 20:26that bands and afflictions did abide him. It ſhall not be thus in the life to come, when the Lord ſhall wipe away all teares from our eyes: 1 Cor. 15.191 Cor 15:19therefore the Apoſtle ſaith, If in this life only we have hope in Chriſt, we are of all men most miſerable. This is the deſcription of ſuch as are wicked men, Pſal. 17.14.Ps 17:14their portion is in this life, Pſal. 17. they lay up for themſelves treaſures upon earth, where moth and ruſt doth corrupt, & where theeves breake through and ſteale, and where their treaſure is, there is their heart alſo, Math. 6.19.Matt 6:19Math. 6.19.21. they ſay, let us eate and drinke, for to morrow we dy, 1 Cor. 15. The happineſſe p. 33of a godly man is heereafter: Phil. 1.23.Phil 1:23to be diſſolved and to be with Chriſt is beſt of all, Phil. 1. When this earthly houſe of this his Tabernacle is diſſolved, he hath a building of God, an houſe not made with hands, eternall in the heavens, 2 Cor. 5.1. Phil. 3.20.2 Cor 5:1Phil 3:202 Cor. 5. his Converſation is in heaven, and from thence looketh for a ſaviour, Phil. 3. Col. 3.1.2.Col 3:1Col 3:2he ſeeketh thoſe things that are above, where Chriſt ſitteth on the right hand of God, Col. 3. he ſetteth his affections on things above, & not on things, on the earth.

Thirdly, ſeing be oftentimes chaſtiſeth his children while worldly men feele nothing at all, it behoveth us to beare his chaſtiſements cheerefully, humbly, and patiently, and not faint under the croſſe, as men out of heart, Heb. 12.6.Heb 12:6veing he correcteth every ſon whom hereceiveth and loveth: and with this we ſhould comfort our ſelves, and ſtrengthen the feeble-minded, ſupport the weake, and be patient toward all men. This condemneth all murmuring and complaining under the Croſſe, which cauſeth the Lord oftentimes not to remove, but rather to double his ſtrokes upon us. When Parents perceive their children grow ſtubborne and wayward, froward and fooliſh under the rod, doe they not rather encreaſe their puniſhment, then let them alone? Lam. 3.33.36.Lam 3:33Lam 3:36Thus doe we conſtraine the Lord to deale with us; true it is, he doth not afflict willingly, nor grieve the children of men: to cruſh under his feete and to ſubvert a man he approveth not: but when we are impatient and fret againſt him, this is not the way to ſtay his hand and to call backe his judgements, but rather to provoke him againſt us, to ſtrike againe and againe, Motives to patience.and to double and treble his ſtrokes upon us. Now there are ſundry motives to move us to this patience, and to ſtay us from all impatience. Firſt, God uſeth bodily afflictions to cure ſpirituall diſeaſes. Every paine preventeth the paines of hell by drawing us to Chriſt. We may learne more by adverſity, then we can doe by proſperity. p. 42Manaſſes learned more in Babylon, then in Ieruſalem: and profited more in priſon, then in his palace, 2 Chro. 33. In proſperity David ſaid, I ſhall never be remooved: but in adverſity he confeſſed, Pſal. 30.6.119.71.Ps 30:6Ps 30:119Ps 30:71it was good for him to have beene afflicted, that he might learne the ſtatutes of God: whereas before he was afflicted, he went aſtray, but now he kept his word. 2Secondly, the ſorrowes and anguiſh we endure, alas what are they? if they be compared to thoſe dolours and paines, which Chriſt our ſaviour ſuffered for us? for he might ſay more truly then any other, Behold and ſee if there be any ſorrow like unto my ſorrow which is done unto me, Lam. 1.12.Lam 1:12wherewith the Lord afflicted me, in the day of his fierce anger. 3Thirdly, our ſorrowes are a thouſand times leſſer then our ſinnes have deſerved. Let us enter into our owne hearts and conſciences to try and find out this point, and we ſhall eaſily diſcerne our ſinnes and offences to exceed all our paines. 4Fourthly, nothing commeth upon us but that which the Lord hath ſent and laid upon us: affliction ſpringeth not out of the duſt, though duſt and aſhes judge after that manner. We looke too much to ſecond cauſes to finde the cauſe of our viſitations; as alſo we truſt too much in outward meanes and remedies to remove the ſame. The Prophet ſaith, Pſal. 39.9.Ps 39:9I was dumbe and opened not my mouth, becauſe thou didſt it. This conſideration wrought patience in him. And our Saviour teacheth us to lift up our eyes higher then the earth, Math 10.29.Matt 10:29and to reſt in his providence, Are not two ſparrowes ſolde for a farthing? and one of them ſhall not fall on the ground without your father. 5Fiftly, God hath not given us ouer into the hands of our enemies to be chaſtened, but he correcteth us with his owne mercifull hand. When David had his wiſh to chuſe his owne chaſticement, either warre, famine, or peſtilence, all ſharpe weapons able to wound to death, he choſe rather to be corrected by the hand of God, then by men or other meanes, 2 Sam. 24.142 Sam 24:142 Sam. 24. Let us fall now into the hand of the Lord, p. 43for his mercies are great: and let me not fall into the hand of man, for the very mercies of the wicked are cruelty. For if we ſtood at the diſcretion of mercileſſe men (as ſundry our bretheren at this day in other places doe) and heard the alarme of battel ſounding in our eares, when mourning is in our ſtreets, Amos 5.16.Amos 5:16and we ſhould heare crying in all our high wayes, Alas, alas, and all places be filled with weeping and wailing: when the blood of the Saints ſhall be powred out like water that cannot be gathered up againe: when ſo many widowes and fatherleſſe children are left to lament: we would confeſſe it a great mercy to fall into the hands of God and not of men: if we conſidered aright theſe things. Sixtly, 6all the afflictions of this life are not worthy the glory laid up for us in the life to come, Rom. 8. Rom. 8.18. 2 Cor. 4.17.Rom 8:182 Cor 4:17The griefe may be great, but the glory will be greater. For what compariſon is there betweene a thing finite and a thing infinite. Tell me, my brethren, how many ſtripes is heauen worth? Nay what is a few drops of blood to the kingdome of heaven? how much leſſe then can a word or two of reproach be worthy of that glory?

Laſtly, from thence we may conclude, 4that certainely the wicked ſhall not eſcape in the end, howſoever they may for a time. True it is, the ungodly abuſe his patience, becauſe ſentence is not ſpeedily executed againſt an evill worke, Eccl. 8.11.12Eccl 8:11Eccl 8:12therefore the heart of the ſonnes of men is fully ſet in them to do evill: but though a ſinner doe evill an hundred times, and his daies be prolonged, yet ſurely I know that it ſhall be well with them that feare God, which feare before him. Hence it is, 1 Pet. 4.17.18.1 Pet 4:171 Pet 4:18that the Apoſtle concludeth, the time is come that judgment muſt begin at the houſe of God: and if it firſt begin at us, what ſhall the end be of them that obey not the Goſpel of God? &c. So the Prophet Ieremy fortelleth the deſtruction of Babylon the rod of his wrath, and aſſureth them thereof, becauſe he would chaſtice and correct his owne people; can he then let them alone, or ſhall they eſcape? no doubtleſſe: for loe p. 44(ſaith the Lord) I begin to bring evill on the City which is called by my name, Ier. 25.29.Jer 25:29and calleth upon my name, and ſhould ye be utterly unpuniſhed? ye ſhall not goe unpuniſhed, &c. When we ſee how God hath delt with his owne ſervants, whom he tendereth as the apple of his eye, as we ſee in the examples of David for his uncleanneſſe, 2 Sam. 12.10.11. Pſal. 106.33. Luc. 1.20. 2 Chro. 32.25. & 19.2.2 Sam 12:102 Sam 12:11Ps 106:33Luke 1:202 Chr 32:252 Chr 19:2of Moſes & Aaron for their diſobedience, of Zachariah for his unbeleefe, of Hezekiah for his unthankfulneſſe, of Iehoſhaphat for his affinity with Ahab: may we not be aſſured, that he will viſit with grievous plagues the rebellion of ſuch as are ſtrangers to him, nay his utter enemies? Nay his little finger in the latter end ſhall be heavier upon the reprobate, then his whole loines have beene upon his owne deare children. He chaſtiſed poore Lazarus in this life with penury and much miſery, while the rich man was clad in purple and fared deliciouſly every day: but what was the end and iſſue of them both? the poore man was carried by the Angels into Abrahams boſome, and the rich man lay in torments in hell. This made Abraham ſay, when he deſired to find ſome eaſe or releaſe, Lu…. 16.25.Sonne, remember that thou in thy life time receivedſt thy good things, and likewiſe Lazarus evill things: but now he is comforted, and thou art tormented.

Whoſe blood Pilate had mingled with, &c. the tower in Siloe fell and ſlew them.) The Galileans about their beſt actions are ſuddainly taken away by the ſword, when they thought themſelves moſt in ſafety. For where and when ſhould we judge our ſelves more in ſafe-gard, then when we are about the ſervice of God, and in the houſe of prayer? And the Iewes that lay under the towre were preſſed and cruſhed to death in like manner: both examples joyntly ſhewing, both that God hath many wayes and weapons to take away the life of men, and to conſume them at a ſuddaine and in a moment, even while they perſwade thēſelves to be ſafe in a Sanctuary or priviledged place, and to be without all feare of death or of danger. p. 41This teacheth us, Doct. God hath many wayes to take away many mans life, and can doe it ſuddenely.that the Lord hath variable and infinite wayes to take away mans life, and it is offentimes ſuddainly taken from them, even while they ſay peace and ſafety, ſuddaine deſtruction commeth upon them. There are two points to be marked in this doctrine, and both offered unto us in theſe examples: the firſt is the variety and manifold meanes the Lord hath in ſtore to cut off our dayes: the ſecond is the uncertainty of our life, which is ſoone gone and taken away. Touching the variety, read Deut. 28. Deut. 28.20.21.22. &c. Ezek. 14.13.15.17.19.Deut 28:20Deut 28:21Deut 28:22Ezek 14:13Ezek 14:15Ezek 14:17Ezek 14:19where the point is handled at large. See Ezek. 14. When the land ſinneth againſt me by treſpaſſing grievouſly, I will stretch out mine hand againſt it, and will breake the ſtaffe of bread, and will ſend famine upon it: I will bring a ſword upon the land, and ſay, ſword goe through the land and cut them off: I will ſend the peſtilence into the land, and poure out my fury upon it to cut them off. What ſhould I ſpeake of the overflowing of waters, Gen. 7.4. of the violence of fire, Gen. 19.24. Pſal. 106.18. of the opening of the earth, Numb. 16.31.32. of the ſtinging of Serpents, Numb. 21.6. of the eating of Wormes, Act. 12.23. of the deſtroying of the deſtroying Angel, 2 King. 19.35. and what not? Nay, he can make the meanes and inſtruments ordained to preſerve life to be meanes to ſhorten our life. And touching the ſecond point, to wit, the ſuddainneſſe of death and the uncertainty of our life, nothing appeareth more evident; though we be active, young, ſtrong, freſh, luſty, and beautifull, and promiſe to our ſelves many dayes and yeares, yet our life is fraile and ſpeedily gone, Iob. 14.1. Pſal. 49.11.20. 1 Pet. 1:24. Luc. 12.20. Act. 5 5.10. Eccl. 9.12.

The reaſons: firſt for the variety, Reaſ. 1 Eſay. 7.18.19.Isa 7:18Isa 7:19he is the Lord of hoſtes, and hath every creature as his ſervants and ſouldiers, even a royall army or campe to employ them: if he bid them goe, they goe; if he bid them come, they come: if he ſay doe this, they do it. We ſee this in the plagues of p. 46Egypt, Pſal. 105.31.34.Ps 105:31Ps 105:34Pſal. 105. He ſpake, and there came diverſe ſorts of flies and Lice in all their coastes: he ſpake and the Locuſtes came, 2and Caterpillers, and that without number, &c. Secondly, for the ſuddaine fading and vanity of our dayes, the Scripture expreſſeth it by compariſons, to ſhew the ſhortneſſe thereof. Hence it is, that our life is compared to the ſwiftneſſe of the weavers ſhittle; Pſal. 103.15.16. Iob. 9.25. & 7.6.Ps 103:15Ps 103:16Job 9:25Job 7:6to a wind that paſſeth away; to a ſwift poſt that tarrieth not long in one place, but ſoone departeth to an other; to a Flower of the field which quickly waſteth and withereth: to a ſhadow which eaſily vaniſheth: 1 Chro. 29.15 Iob. 8.9. Pſal. 90.4.9.109.23. 2 Sam 14.14 Iob. 13.28.1 Chr 29:15Job 8:9Ps 90:4Ps 90:9Ps 90:109Ps 90:232 Sam 14:14Job 13:28to a vapour that appeareth for a little time, and then vaniſheth away, Iam. 4.14. The Prophet Dauid compareth it to an hand-breadth and to vanity, and what is lighter then vanity? to a watch in the night, to a tale that is told, ſo that our life is ſoone gone, and we fly away, and we are carried away as with a flood: to water ſpilt on the ground, which cannot be gathered up againe: and to a garment that is moth-eaten We have ſpent our dayes as a thought, they are but in a maner begun, and yet in a maner they are already done. For what are forty or fifty yeares, when they are paſt? Nay a thouſand yeares are but as yeſterday when they are paſt, Pſal. 90.4.