as a Sergeant and iudge him as guilty in the sight of God Besides as there is a twofold trespasse Vrsâ—n 〈◊〉 part 4. so there is a threefold kinde of remitting or forgiuing to wit remission of reuenge remission of punishment and remission of iudgement Remission of reuenge belongeth to all persons both publike and priuate and restraineth the hands of Magistrates and subiects for neither superiours nor inferiours ought to do any thing in malice and grudge or to satisfie their owne lusts If a Iudge in proceeding against malefactors pursue his owne quarrell rather then execute iustice he sinneth and offendeth albeit the party be guilty and deserue death for vengeance belongeth to the Lord and we are not to requite like for like Remission of punishment belongeth to priuate persons that beare not the sword but as all cannot inflict so all cannot remit punishment For the Magistrate though not sometimes and in some cases and in some persons he may remit which are not needfull heere to remember yet not alwayes nor all offenders Rom. 13.4 nor in all offences because God will haue the sentence of the law proceed and the execution of iustice haue his course This extendeth not to Magistrates for then euill doers should not be punished nor euil deedes rooted out of the city of God Remission of iudgement is when we conceiue a good and charitable opinion of those that haue offended vs. But thus we are not bound alwayes to forgiue neither to remit the censure which euill men iustly deserue for their euill deedes For the Prophet Esay pronounceth a woe against all such as call euill good Esay 5.12 and good euill sweet sowre and sowre sweet It is lawfull for vs to retaine our iudgement and opinion of wicked men so long as they be impenitent Of this Christ speaketh Luk. 17.3 If he repent forgiue him that is that hard censure of him and count him as a brother But of this we haue spoken at large elsewhere 〈…〉 and therefore this shall suffice for the answere to this obiection The vses that arise from hence are many and Vse 1 of speciall note First of all is all sinne euen the trespasse against men committed against God doth it offend him and violate his law yes doubtlesse not onely man is iniuried but God himselfe is offended as hath beene sufficiently prooued and therfore it should teach vs what a grieuous and feareful thing sinne is in what account it ought to be with vs and how euery one should learn to aggrauate and augment with God his owne sinne for his farther humiliation This was it that greeued and vexed Dauid and as it were pierced his very bowels in the matter of Vriah namely that his sinne was against God who knoweth sinne perfectly and beholdeth it in his naturall colours so that neither it nor wee can deceiue him Wherefore this lesson must duly be considered of vs and enter deepely into our hearts Who it is that we offend This was it that mooued Dauid to know sinne and to mourne for it Psal 51.4 Against thee thee onely haue I sinned and done this euill in thy sight that thou mightest be iustified when thou speakest and be cleare when thou iudgest Where note that he is not content to say once against thee but he doubleth it against thee against thee and addeth with great force and vehemency against thee onely â—ion But did he not sinne against man or is not murther a breach of the sixth commandement and adultery of the seuenth I answere 〈◊〉 1. yes these sinnes are condemned in the second Table He had slaine Vriah with a sword 〈◊〉 sinne â—eat it he had committed adultery with his wife he had beene the chiefe cause and principall meanes of the slaughter and destruction of others and so brought blood-guiltines vpon himselfe he hardned the Ammonites in their sinnes who opened their mouth to slander the word and to blaspheme the holy Name of God he sinned against the child that was mis-begotten which also dyed through that vnfaithful act he sinned against his own house in that he kindled a fire throughout his family brought stickes with his own hands to raise vp the flame that was not easily to bee quenched 〈◊〉 13.14 〈◊〉 16.22 for one of his sonnes taketh vp the sword and killeth another the brother committeth abominable incest with his owne sister of the halfe blood and another of his own sonnes taketh his wiues and lyeth with them not in the darke of the night or in a secret corner of the house but he spread a tent openly and in the sight of the sunne Lastly he sinned against the whole Church and people of God who by meanes of his sinne were offended and troubled with tumults and seditions so that the whole land was in an vprore and insurrection from one end to the other All which points shew that his sinne went farre against men it touched Vriah it touched Bathshebah it touched the child it touched the Ammonites it touched his family it touched the whole Church yet these bloody and crying and heinous sinnes so farre as they concerned men like himselfe he seeth to be as nothing albeit they were notorious in comparison of God against whom they were especially committed he had rather haue all men set against him then to haue God his enemy and to come out in battell aray against him and therefore he cryeth out in great anguish and bitternesse of spirit O against thee against thee onely haue I sinned and done euill in thy sight As if he should say Although the whole world should absolue me and no man could accuse me of sinne yet this troubleth my conscience this stingeth and striketh me to the heart that I must haue thee to be my iudge I am free from the iudgment seat of men as being my selfe supreme and vnder the iurisdiction of no other but â—lasse what can this comfort me so long as I haue thee to giue sentence vpon me He that is thus ouerburdened and ouerwhelmed with a feeling of the greatnesse of Gods iudgement as Dauid was needeth no other accuser forasmuch as God standeth and serueth in stead of a thousand If the whole world should accuse a man and conspire together to charge him with any crime yet if God acquit him his owne conscience will minister peace vnto him and comfort against all slanders and imputations laid against him For if God be on his side Rom. 8.31 who shall be against him but if God be against him and lay greeuous things vnto him woe woe vnto him who shall speake for him though he had the praise and applause though he had the gaine and glory of all the world If he condemne who shall iustify if he say guilty who dare plead not guilty He found out Adam Gen. 3 9. when none accused him when there was no man vpon the face of the earth to accuse him and said Adam Where art thou He
There was no king like him ouer all Israel neuerthelesse euen him did out-landish women cause to sinne This was the cause of the great wickednes of Ahab who solde himselfe to worke euill in the sight of God because he tooke Iezabel to wife 1 Kings 16 31. And wherefore did Iehoram forsake the steppes of his godly father and commit grosse idolatry but because hee linked himselfe in an idolatrous stocke and married the daughter of Ahab 2 Kings 8 18. Mal. 2 11. Ezra 10 1 2 3. Lastly they are to be reproued who are present with their bodies before the abominable idoll of the Masse whether it be of a fansie or for fashion whether of curiosity or for feare of punishment and to bow downe to an image thinking to be excused if they reserue theyr hearts to God Discommodities of being present at the Masse whereby they robbe God of his glory they giue scandal and offence to the weake brethren they spoyle the Lord of his right they cast themselues wilfully into desperate danger they depriue themselues of a good testimony of their owne saluation and lastly they deny the Lord IESVS and his truth before men and therefore must take heed that he deny not them before his Father in Heauen Math. 10 33. Obiect Neither let them think this any defence or comfort vnto them that they reserue their hearts to God Answ and for his pure worship For if this were true then were the holy Martyrs of God simple fooles that were content to endure all torments yea to lay downe theyr liues for a testimony to the truth rather then giue the least outward approbation to idolatry Then were those three seruants of God greatly deceiued who chose rather to be cast into the fiery fornace then bow downe to the idol that was set vp Dan. 3 18 we are bought with a great price and therefore we must glorifie God in our body and in our spirit for they are Gods 1 Cor. 6 20. Rom. 12 1. Mat. 4 9 Exod. 20 4. 1 Ioh. 5 21. What husband would endure that his wife should prostitute her body to commit whoredome albeit she should pretend and protest that shee reserued her heart chast and pure for him only Then how much lesse will the Lord admit such a bad and blind excuse when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies Secondly we must learne from hence that Vse 2 it is impiety to worship images with any kind of worship whatsoeuer For if we be commanded to abstayne from familiarity with them that be idolaters much more are we charged to abstayne from idols and from all worship of the idols It is a greeuous sinne to giue the honour of God whereof he is iealous to any but onely to himselfe To robbe God and thereby to enrich another must needes be acknowledged to be a sinfull and wicked practice much more then is it a sinne to giue the same to such base stuffe as stockes blocks and stones and images Not to honour the king is wickednesse To giue the honour due to the King to his Peeres and Nobles must needs bee a greater sinne and offence but to giue it to a base and contemptible person must needs be greater wrong and wickednesse then any of the rest So is it in this case for men not to honour God is euil Idolatry much abuseth the dignitie of man to giue his honour to any mortall man is more sinfull but for a man made after the image of God to giue it to base and senselesse idols is most wicked of all which are the workes of mens hands The basest image-maker that liueth is farre better then the image that liueth not as the workeman is better then the worke And what a grosse and senselesse thing is it that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint It were much better therefore and lesse absurd to worship him that made the image who is the creature of God then the image it selfe which is the creature of man So then we oght carefully to take heed to our selues that wee worship not any image or idol with any worship whatsoeuer It is not lawful for a subiect to worship his Prince or for a sonne to worship his father with any religious worship much lesse lawfull is it then for a man to worship such things as these that haue eyes and see not eares and heare not feete and walke not neyther doth any sound passe from them A man would be much ashamed to be found or seene worshipping a tree that groweth a bird or beast that liueth much more then ought we to be ashamed of this grosse kind of worship that we should bow downe to such things as are beholding to vs for theyr forme and fashion so that there is farre more reason that the image should worship his maker then the maker worship the image that hee made Let vs learne to feare GOD and reuerence his worship and flye all kinde of worshipping of images whatsoeuer to abhorre the same as the imiattion of the Gentiles and the very excrements of Antichrist himselfe Whosoeuer they be that practise such impiety in these dayes of grace are fallen from grace It may be that in time of danger and persecution a man may be forced to doe that which goeth against his conscience to saue life but for a man to stand out in these times and to approue such maner of worship he is certainly fallen from Christ and deserueth iust condemnation and destruction and therefore let no colour or pretence or perswasion whatsoeuer draw vs away to the committing of this sinne but let vs labour to keepe our selues pure by cleauing to the worship and seruice of God and by giuing honour and glory vnto him Obiect But they tell vs that they worship not the image of any false God The Scripture indeed cryeth out against the images of false gods and such as are no true Saints but wee for our parts worship nothing but the Images of the true God and of true Saints I answer Answer there is a great difference betweene the Images of true Saints and of false Saints but there is no difference at al in the action it self forasmuch as it is idolatry to worship the Image of the true God as well as of the false And the reason is because it is to giue worship to that which by nature is no God at all Paul and Barnabas were true Saints yet if the men of Lystra had worshipped them they had sinned against GOD as much as when they worshipped Iupiter and Mercurius which were no other then fayned gods Acts 14 12. Therefore that distinction falleth to the ground Deut. 4 15. Obiect Esay 40 18. Rom. 1.23 1 Cor. 10 20. Deut. 27 15. Psal 97 7. But some of the Papists tell vs that images are Lay mens bookes to looke vpon
Moses setteth downe in this place the particular number of euery Tribe then the generall summe of the whole gathered together into one the which amounteth vnto 603550. persons that could draw the sworde This may seeme very strange vnto vs that so small an handful of 70. soules should multiply so greatly in the space of 216. years But herein we are to consider the truth of God ioyned with his power who because hee is true of his word and able of his power performed that to this people which he promised long before to their Fathers For wee must fetch the cause of this extraordinary increase a little higher and obserue that God had passed his promise long before to Abraham that albeit hee were olde and his wife both old and barren yet he would blesse him with a great seed posterity as the dust of the earth as the stars of heauen and as the sand on the sea shore which could not be numbred as Ge. 12 3. I wil make of thee a great Nation I will blesse thee make thy name great and thou shalt be a blessing And chap. 13 14 16. 15 5. 17 2 4 5 6. Rom. 4 17 18 Heb. 11 12. Lift vp thine eies now and looke from the place where thou art Northward and Southward Eastward and Westward I will make thy seede as the dust of the earth so that if a man number the dust of the earth then shal thy seede be numbred Likewise Chap. 15. he brought him forth and said Look vp now vnto heauen and tell the Starres if thou be able to number them and be saide vnto him So shal thy seed be So Chap. 17. I will make my Couenant betweene me and thee and I wil multiply thee exceedingly Neither shal thy name anie more be called Abram but Abraham for a Father of many Nations haue I made thee I will make thee exceeding fruitful wil make nations of thee yea Kings shal proceed of thee The same promise is likewise renewed to Iacob Gen. 46 2 3. I am God the God of thy father feare not to go downe into Egypt for I wil there make of thee a great Nation Thus did God speake from time to time to the Patriarkes and thus did he promise to blesse them did renew the promise for their farther assurance and consolation Behold heere the accomplishment of the same promise and the verifying of it to the full Ps 105 24 37 for he increased his people exceedingly made them stronger then their oppressors yea hee brought them forth with siluer and gold and there was none feeble among their tribes Frō Doctrine 4 hence we gather this doctrine God will performe all the promises that he maketh to his people that al the promises of God made to his children shal in due time be accomplished so that he wil not faile nor falsifie the worde that is gone out of his mouth The truth heereof appeareth by sundry consents of Scripture This is it that Ioshua declareth chap. 21 44 45. The Lord gaue rest vnto Israel round about according to all that he had sworne vnto their Fathers there stood not a man of all their enemies before them for the Lord deliuered all their enemies into their hand There failed nothing of all the good things which the Lord had said vnto the house of Israel but all came to passe Where he sheweth that as God promised to defend his to defeat their enemies and to giue his people peace so hee failed them not but fulfilled his promise In the Booke of the Kings mentioning the siege of Samaria we reade that in the great famine wherein the City was pressed 2 King 7 1 18 the Prophet Elisha prophesieth that to morrow this time a measure of fine flowre shall be sold for a shekel two measures of Barly for a shekell in the gate of Samaria And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe looked vpon ordinary meanes that shewed themselues before them who feared not to say Though the Lord would make windows in heauen this thing could not come to passe yet it did come to passe nothing was left vnperformed for the people went out and spoyled the campe of the Aramites so that a measure of fine Flowre was at a Shekell and two measures of Barly at a shekel according to the word of the Lord. True it is God somtimes promiseth that which he doth not by and by accomplish because the promise is for the appointed time but in the end it cometh and shall not stay In the beginning of the world it was said immediately after the mans fall Gen. 3 15. I will put enmity betweene thee and the woman and betweene thy seed her seede he shall breake thine head and thou shalt bruise his heele Many yeares passed ouer the heads of Gods people before this was performed yea many Kings and Prophets and righteous men desired to see these dayes that longed for the comming of the Messias and the consolation of Israel Gal. 4 4 5. but when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the Law c. God promised and Noah prophesied and the Scripture hath published Genes 9.27 that God shold perswade Iapheth that he may dwel in the tents of Shem so that the Gentiles should be conuerted vnto the faith and wonne by the ministerie of the word not by the force of the sword to embrace the Gospell This promise was long deferred yet in the end truly verified when the Apostles were called to preach vnto them prepared for it by the gift of tongues and enabled to go through the worke as appeareth at large in the Acts of the Apostles The old and new Testament do giue testimony one to another The old Testament containeth many and sundry prophesies and what is the new but an accomplishment of the same All these allegations as a cloud of witnesses confirme this point that God as he maketh his promises in mercy so in iustice and righteousnes he accomplisheth the same Reason 1 Neither let this seeme strange vnto vs. For first consider with mee who it is that maketh the same not man who is deceitfull but God who neuer failed or falsified his word He is true in all his sayings and faithfull in all his doings he is as ready to performe as he is to promise and neuer repenteth or recalleth that which is gone out of his mouth This the Apostle as a faithfull witnesse testifieth Rom. 3 3 4. Psal 36 6. and 57 11. and 89 33. What though some did not beleeue shall their vnbeleefe make the faith of God without effect God forbid yea let God be true and euery man a lyar as it is written That thou mightest bee iustified in thy words and ouercome when thou art iudged The reason vsed in this place is this God is true in his word
them might flourish also If they had bin grieuously afflicted the Church must also haue tasted of the same cup in some measure Thus were the people of God commanded to pray for the peace of Babylon the place whither they were carried captiue which was giuen them as a Sanctuary and place of retire Ier. 29. Ier. 29 7 Seeke the peace of the City whither I haue caused you to be carried away captiues and pray vnto the Lord for it for in the peace thereof shall ye haue peace God giueth the Infidels prosperity and blesseth them with an extraordinary peace howbeit hee respecteth the good of his Church therein Lastly herein we are to consider also the iustice of God For the Lord purposing to execute his iust iudgments vpon the Kings of the earth for their idolatries oppressions violences tyrannies murthers adulteries and such like impieties hath raised vp from time to time some to serue him in the execution of his high iustice against them punishing those that are euill by others as euill as themselues For this cause to make way for the accomplishment of his decrees hee maketh some Nation to grow strong and mighty as the oakes of the forest and to flourish for a while as the Cedars in Libanus that he may vse employ them as a staffe in his hand to chastise the rebellions of the vngodly and when he hath poured out his wrath vpon them and executed his indignation to the full he casteth the rod into the fire raiseth vp another for the consuming of them The Assyrians The foure Monarchies ouerthrowne one another the first Monarchy of the world ruled in a manner all Nations for many yeares After them arose the Persians who subduing the Assyrians obtained the Monarchy and reigned likewise a long space many Kings succeeding one another in that royall seate Then came the Grecians who preuailed against the Persians as they before had done against the Assyrians made themselues Monarches and masters of them and almost of the whole world Last of all all these being cut downe and so grubbed by the rootes that the place of many of them is no more to be known the Romane Empire abolishing the former succeeded in the souereignty possessed the dignity first in Rome and after in Constantinople Thus the sword of one hath bin drawne out against another al hath bin ruled by the iust iudgment of God to punish those that neither loued nor imbraced the truth The like we might say of Tamerlane the Tartarian the scourge or God terrour of the world he was raised vp of God and had his time who whipped the Turks by him as they had serued others All these horrible tyrants prospered in the world but it had a sudden end because it was neuer wel grounded But to leaue them and to come home to our selues let vs learne what maketh vs to prosper what shall make our names great and our families to flourish when all other shall wither as the grasse that to day is greene and to morrow is cast into the Ouen it is the imbracing of true religion Bethlehem was in it selfe little among the thousands of Iudah â—ich 5.2 â—ath 2 6. yet it was notwithstanding exalted and aduanced because out of it came Christ to rule his people Israel The Temple of Salomon was of wonderfull glory and renowne yet the Lord telleth the people after their returne out of captiuity that the glory of the second Temple â—ag 2 9. euen of that latter house should be greater then of that former and in this place he would giue peace by him that is the Prince of peace In like manner hee telleth Iosua that if the book of the Law depart not out of his mouth but that he meditate therein day and night obserue to do according to all that is written therein then hee shall make his way prosperous and shall haue good successe in al his enterprises â—osh 1 8. Do we then desire to be happy Do we wish blessednesse Labour to bee truely religious and to haue the power of godlinesse dwelling in thy heart Aduance it And it shall aduance thee Prou. 4 8. and â— 4. it shall bring thee to honour when thou dost imbrace it This is the way to finde fauor and good vnderstanding in the sight of God and man As for others that make a mocke of religion and doe not chuse the feare of the Lord that neuer regard to set it as a precious plant in their soules and in their houses they may peraduenture builde their nests on high for a time and make their children great vpon earth for a season but in the end their names shall consume as dung their roote shall bee rottennesse and their bud as dust that is suddenly blowne and borne away with a violent winde Vse 3 Thirdly must the ministery be established among all people vnder heauen Then let euery one of vs be careful for our parts to plant it among vs and to bring it home to the places of our abode In the most corrupt and ruinous times of the Church the people were carefull of this duty Micha in the booke of Iudges is saide to haue entertained and maintained a Leuite to instruct him and his family and said Now I know that the Lord will do mee good seeing I haue a Leuite to my Priest Iudg. 17 13. It is noted in the Acts of the Apostles that when Paul and Barnabas were come to Salamis they preached the word of God in the Synagogues of the Iewes they had Iohn also for their Minister Euery place therfore ought to haue their proper Pastour as euery flock their Shepheard and euery City their watchman Dauid was carefull aboue all Princes to settle good order among the Leuites that God might be serued and the people edified He diuided them into certaine orders Acts 13 5. 2 Sam. 6.2 1 Chr. 23 6. that so their labors might be equally indifferently diuided for the benefit of all persons He was zealous in bringing home the Arke of God Iehosaphat sent out Leuites to instruct the people This is a duty that doth neerely concerne vs our families not onely to be content to heare it abroad and to resort to it in other places but to ioyne together to bring it home to our owne doores or parishes that we may haue prouision of food our selues and not be driuen to seek for it elsewhere A point wherin alas we are too carelesse and thereby make little conscience to seeke after knowledge For how many thinke themselues discharged froÌ„ hearing the word and attending to the ministery of it because they haue not the word ordinarily taught among them If it were setled among them they could be content to giue the Ministers the hearing but if they haue it not they neuer thinke it any part of their duty to resort to the places where they may be instructed 2 Kin. 4 23. as
of faith established So then the people in doing some good to the Ministers doe more good to themselues they minister to them in temporall things but they receiue at their hands spirituall and eternall things and therfore they are not to leaue them and forsake them but to maintaine them profit them to comfort them of whoÌ„ they receiue comfort 11 And the Lord spake vnto Moses saying 12 Speake vnto the children of Israel and say vnto them If any mans wife goe aside and commit a trespasse against him 13 And a man lie with her carnally and it be hid from the eyes of her husband and bee kept close and she be defiled and there be no witnesse against her neither she be taken with the manner 14 And the spirit of iealousie come vpon him and he bee iealous of his wife and she be defiled or if the spirit of iealousie come vpon him he be iealous of his wife and she be not defiled â—ent Peâ—â—â— Numer It is well obserued by some writers that Moses intreateth in this Chapter of remouing of three impediments and hinderances that were among the people of God one of vncleannesse another of vnrighteousnesse the third of suspicion We haue spoken already in the former part going before how impurity is to be banished and how wrong and iniustice is to be purged Now we come to consider how euill surmises and suspicions are also to be taken away which is done by setting downe the try all of the suspected wife whereby the innocency of the woman is reuealed and the iealousie of the husband is remooued and the trueth of the matter before hidden is tryed Before we spake of such crimes as are open manifest now of that which is not certaine but only suspected not cleere in it selfe but doubtfull â—â—t iealouâ—â—â— But first let vs speake of Iealousie in generall which is the bane and poison of marriage and maketh that sociable life to be vncomfortable and mingleth it with worse then gall and wormewood Iealousie therefore is a griefe of mind arising from hence that another is iudged to enioy that which we desire to haue wholly and properly as our owne and none beside vs to possesse any part with vs. Heere then we cannot abide any community but hate it as our enemy and the right cause of this iealousie Or we may describe it otherwise on this manner It is an affection proceeding from feare to haue that communicated to another which we challenge and couet to retaine as peculiar and proper to our selues alone â—ereof ieaâ—ie consiâ— From hence it appeareth farther what the nature of iealousie is to wit that it is mixed and compounded partly of loue partly of feare and partly of anger Of loue which admitteth no fellow partner in the thing he loueth Th m. â— secund quaest 28. art 40. For as the king will suffer no companion to be equall vnto him or partaker with him in his kingdome so will the husband suffer no corriuall to mate him in his loue Of feare lest another enioy the vse of that which we cannot abide or suffer he should enioy Of anger whereby it commeth to passe that he is ready to breake out to seeke reuenge and punishment vpon him that hath offended him that way as Pro 6.34 he beareth no ransome For Iealousie is the rage of man therefore he will not spare in the day of vengeance he will not regard any ransome neither will he rest content though thou giuest many giftes For in this doth the husband suppose the estimation of his owne person the dignity of his children and the honor of his whole family to consist whiles the wife keepeth the marriage-bed chaste and vndefiled and giueth no iust occasion to be suspected of dishonesty and vncleannesse And on the otherside he accounteth all things in the house turned vpside downe his person disgraced his children embased and his family turned into a stewes by the false dealing and the leude practise of his vnchast wife Hence it is that Salomon saith A vertuous woman is the crowne of her husband Prou. 12.4 and contrariwise shee that maketh him ashamed is as rottennesse in his bones Wherefore God established this speciall Law in this place both that false suspicion might be resisted and that no crime though neuer so closely and cunningly committed should be vndetected For albeit it be practised secretly it shall be discouered openly according to the saying of our Sauiour oftentimes repeated in the Gospel uke 13.2 8.17 Matth. 10.26 There is nothing couered that shall not be reuealed neither hid that shall not be knowne Now let vs come to the order of the words In this tryall of the woman suspected of adultery we are to consider two points first The order of the words the setting downe of the Law Secondly the conclusion of the whole matter In setting down the law we are to obserue three points first the propounding of the cause is noted Secondly the determination of the cause is handled Thirdly the issue or euent of the whole processe is declared Touching the matter or cause it is propounded in these foure verses to wit from the 11 to the end of the 14 verse which is twofold in one and the same point of iealousie one if the woman haue committed adultery from whence ariseth a iust and lawful iealousie the other if she haue not committed adultery whence proceedeth a foolish and an euill grounded iealousie The first point is propounded on this manner Put the case a man haue a wife that hath gone aside and deceiued him and committed fornication and he doth not certainly know it neither can euidently prooue it because he can produce no winesse that saw her and she will not make a voluntary confession of her fact committed This is handled in the 11 12 13 and part of the 14. verse The second is set down in this sort Put case she haue not gone astray neither hath beene defiled which is briefly signified in the latter end of the 14. verse In both these whether she be guilty or not guilty the case is doubtfull the husband in perplexity of the matter and therefore in the next words that come heereafter to be considered the Lord himselfe deliuereth the way and meanes how the doubt may be dissolued and that which is secret may be cleared and decided Thus much touching the order Before we come to the doctrine that ariseth from hence it shall not be vnprofitable or any whit from our purpose to answere such Obiect 1 questions as arise out of this diuision And first of all forasmuch as nothing doth more crosse the law of loue and rule of charity then to suspect euill of our neighbour it may bee demaunded to what end and purpose God giueth liberty to the husband to pursue his wife following his corrupt humour and suffereth him to call his wifes name and credit into question defaming and shaming her
with suspicion of adultery when as oftentimes she is innocent I answere Answer that God dealt with his people two wayes sometimes he commandeth that which is simply and in it selfe good and honest and forbiddeth that which in it selfe and owne nature is euill as when he commandeth to restore and forbiddeth a witch to liue and infinite such like precepts Againe sometimes he winketh at some euils that could not be auoyded as it were bearing with an inconuenience to remedy and to preuent a mischiefe To the end they might sly from the greater he tolerateth and permitteth the lesser euill This we see euidently in the cause of diuorse Deut. 24.1 He suffereth them to put away their wiues vpon priuate grudge and dislike as he doth allow it simply in the case of adultery Matth. 5.32 and 19.8.9 Not that he euer approued of it but Christ saith it was for the hardnesse of their hearts howbeit from the beginning it was not so The like we might say of marrying many wiues a common custome among the Patriarkes and godly kings which was as a mighty streame bearing all things before it it was permitted but neuer allowed Mal 2.15 it was practised but neuer pronounced to be lawfull Sometimes therefore God giueth lawes as Lord and God to their consciences which did binde them for euer and sometimes as a Lawgiuer he tolerateth that which he could not take away as Princes doe such abuses as haue taken roote among their subiects and are growne to an head so that custome is turned into another nature For to beare with corruptions is one thing and to remooue them is another So in this place howsoeuer the iealous head of the surmising husband offendeth against God when vpon euery light occasion and suspicion he accuseth his wife that is innocent of adultery yet lest he being wayward and head-strong should rage and rise against his wife in fury and lay violent hands hands on her and so be his owne iudge and executioner it pleased God to remedy that mischiefe allowing them an ordinary meanes to make tryall of their wiues whether they were guilty or not guilty of vnfaithfulnes and falsehood toward them In the meane season God alwayes condemneth iealousie suspicion arising without iust causes forbids to receiue a false accusatioÌ„ not only against their wiues but against any their friends neighbors or enemies as we shall shew more afterward And the Priest in this case if he saw no cause of suspition that he could approue off no doubt both might and did put backe the husband and reiect his needlesse tryall and therefore he is commanded when he intendeth such a matter to goe first of all to the Priest euen as the leapers were sent to the Priest who did pronounce them either cleane or vncleane and was made a competent iudge in the matter So that al husbands were not altogether left to their libertie to accuse without cause to try without proofe and to suspect without occasion And albeit the same allowance be not giuen to the wife to make tryall of the suspected husband yea though the spirit of iealousie come vpon her yet the husband was warned hereby that he is no lesse guilty in the sight of God who would also find him out in his sinne and that he ought to deale with all meekenesse and moderation with his wife as it is noted touching the Pharisees when Christ said to them that would haue the woman taken in adultetery to be stoned Ioh. 8.7 9. Let him that is without sinne among you cast the first stone at her they which heard it being conuicted by their owne conscience went out one by one beginning at the eldest euen vnto the last Thus much touching the first Question Againe others may obiect and say What Obiect 2 needed this solemne meanes of purgation which was to be put in practise by so many seueral ceremonies some to be done by the husband some by the wife some by the Priest forasmuch as there was a neerer course and a more ready way to bring the matter to light For the high Priest hauing on his breast-plate might in all doubtful and difficult cases whatsoeuer haue asked counsell of God and giuen answer vnto men as Numb 27.21 Exod. 28.30 and in the bookes of Samuel This was practised oftentimes when the people of God were in distresse and vncertaine what to doe Whereas this law of tryall of the suspected wife was not often if at any time it was practised As for that which is read and found in the forged and counterfeit Gospel of Iames Daâ—â—d 〈…〉 that the blessed Virgin espoused to Ioseph had these bitter waters giuen vnto her and that she dranke of them and thereby cleared her selfe is no better then a grosse fable of some idle head hammered in the times of darknesse and vented abroad to deceiue the simple I anwere â—â—swer to the obiection that the hauing of one means is not the taking away of another True it is that it is needlesse to be done by more which may be done by fewer but repetition and iteration of moe meanes in Gods matters is not needlesse In earthly things we say commonly that store is no sore and that if a man haue two strings to his bow it is the better â—tle 4.9 so that in all things two are better then one A more plentifull prouision doth not hurt but helpe Howbeit it pleased God to adde this meanes also to diuers others to declare how greatly he hateth and detesteth adultery and that thereby he might terrifie all women and make them afraide to commit secret sinne through the reproach and infamy they were compelled to vndergoe if they should giue any suspicion of adultery vnto their husbands Obiect 3 Lastly the question must be asked what is meant in this place by the spirit of iealousie when it is said If the spirit of iealousie come vppon him verse 14. â—â—swer I answer it is an Hebrew phrase and manner of speaking noting thereby an eager and earnest desire a feruent and forward inclination vnto any thing which are deepely rooted in their hearts So that the Hebrewes cal all earnest inclinations and passionate affections by the name of the spirit as the spirit of lying 1 King 22.13 the spirit of giddinesse Esay 19.14 the spirit of drowsinesse Esay 29.10 the spirit of vncleannesse Zach. 13.2 the spirit of fornications Hos 14.12 the spirit of errour 1 Ioh. 4.6 In all which places it signifieth the exceeding forwardnesse and wonderfull pronenesse of mans corrupt nature vnto those euils as though the soule were wholly set vpon them and minded nothing else Againe by a figuratiue speech it pointeth out vnto vs the chiefe author and principall cause from whence it is deriued euen Satan the vncleane spirit the euill spirit the worker of all wickednesse the first father and founder and fountaine of all sinne whatsoeuer For euen as when we reade of the
performed by and by we are not to prescribe to God his seasons hee knoweth when to strike and how to punish It is well said by the Prophet Hab. 2 3. The vision is yet for an appointed time but at the end it shall speake and not lie though it tarry waite for it because it will surely come it will not tarry For albeit God may seeme to vs to deferre the time or to forget his seruants yet he will try our patience and obedience as wee see in the place named before Heere is the patience and faith of the Saints Reuel 13 10. We must not make too much haste but wait for the accomplishment of those things hauing withall a liuely faith and full assurance to beleeue that in Gods appointed time they shall come to passe He is faithfull that hath promised and cannot lye he is true of his word that hath spoken and cannot deceiue Woe therefore vnto all those that deale vniustly and violently with Gods inheritance they touch his annointed and they that do them harme do touch the apple of his eye so that they cannot escape vengeance Ver. 28. And if the woman bee not defiled but be cleane then she shall be free In the former verse Moses hath shewed the punishment that shal come vpon the guilty person which punishment is sutable to the sinne committed thereby to cleere his owne iustice and to terrifie all persons from committing sinne In these wordes wee haue matter of wonderfull great comfort for the innocent person For howsoeuer GOD setteth downe diuers hard and heauy threatnings as greeuous burdens to be borne against all wicked and vngodly persons yet hee is euermore carefull of his children that they be not oppressed with sorrow and ouermuch heauinesse of minde forasmuch as hee hath a remnant that call vpon him Luke 7. wisedome is alwaies iustified of her children Behold heere a contrary effect and operation in drinking of these bitter waters according to the contrary condition of those that dranke of them Such as were guilty of the sinne of adultery they turned to their horrible destruction and became as it were rank poison their bellies swelled their thighes rotted and the parts which they had shamefully abused miserably perished But such as were indeed innocent suspected without iust cause and accused without due proofe and examined without sufficient triall of the fact committed through the iealousie of their vncharitable husbands and had kept the marriage bed vndefiled those bitter waters should not be bitter vnto them they should not hurt or hinder them at all neither worke any dangerous effect in them but rather bee wholesome and healthfull vnto them God himselfe the iust GOD and the maintainer of iustice will bring the truth to light that was hid in darknesse and turne the hearts of their husbands toward them so that they should liue in godly loue and charity together and see to their endlesse ioy and comfort the fruite of their bodies the hope of their houses the staffe and stay of their age I meane their children the heritage of the Lord. Wee learne from this first promise Doctrine that God maketh knowne the innocency of his seruants God wil mâ—â— the innocency of his seâ—uants â—roâ—â— For howsoeuer the faithfull may be falsely accused and haue many slanderous imputations laide vnto their charge yet God will make their cause to bee rightly knowne and discouer the truth in despight of their enemies This is confirmed vnto vs by many examples in the old and new Testament Ioseph being solde into Egypt was greeuously accused by his mistresse and cruelly imprisoned by his master impudency and incontinency in the one cruelty and credulity in the other Gen. 39 â—â— were the causes that he was put into prison in the place where the Kings prisoners lay bound his case might seeme now to be desperate and he to be for euer in displeasure and out of fauour and no hope left vnto him to be deliuered from thence where his feete were held in the stockes and he laid in irons Psal 10â— 1â— yet when the appointed time came and the counsell of the Lord had tried him hee made his cause knowne Gen. 39. The Lord was with Ioseph shewed him mercy and got him fauour in the sight of the master of the prison c. Whereby we see that at the first he was vsed hardly and had fetters of iron cast vpon him as an euill dooer but afterward hee was more mildely and mercifully handled when as his innocency was made knowne The like we might say of Dauid who in all his dealings toward Saul carried himselfe wisely obediently and vprightly as became the Kings sonne subiect and seruant yet he was persecuted from place to place and hated euen vnto the death and hunted as a Partridge vpon the Mountaines yea he found no rest for the soles of his feete like the Doue sent out of the Arke in the time of the flood and ouerflowing of the waters Gen. 8 9. But when Saul saw that the lap was cut off from his garment and the speare and pot of water that was at his head taken away he said to Dauid Thou art more righteous then I for thou hast rendred me good and I haue rendred thee euill and thou hast shewed this day that thou hast dealt well with mee forasmuch as when the lord had closed me in thine hands thou killedst me not c. but my soule was precious in thine eyes 1 Sam. 24 18. and 26 20 21. So did God deale with Ieremy when he was slandered and falsely accused to be a conspiratour and to weaken the hands of the people and when he was cast into prison the Lord raised vp some to fauour him who made his case knowne and he was deliuered Christ Iesus was charged to be a blasphemer of God an enemy of Caesar an author of sedition and a disturber of the peace howbeit his greatest enemies that sate in iudgement of him pronounced him innocent and confessed that the Pharisees and Priests for enuy had deliuered him I will adde one example more and that shall be the blessed Virgin who being betrothed to Ioseph before they came together as man and wife shee was found to be with childe by the holy Ghost Math. 1 18 19 20. Then she began to be suspected of incontinency and Ioseph being a iust man and not willing to make her a publike example was minded to put her away seretly What then doth God leaue her destitute and him perplexed her in suspicion and him in his resolution to depart from her No for as she was innocent and not faulty of that crime so did he make her innocency and integrity knowne for whiles he thought these things behold an Angel of the Lord appeared vnto him in a dreame saying Ioseph the sonne of Dauid feare not to take Mary thy wife for that which is conceiued in her is of the holy Ghost All which testimonies make
He did not glory to haue in his owne breast an oracle to answer all doubts nor challenge any power of freedome from errour as the man of sinne in the pride of his owne heart boasteth of himselfe The third part is the resolution and determination of God deciding the question and making some lawes extending to them and their posterity first if any were vncleane they had respit giuen them vnto the second moneth they haue not liberty vntil the next yeare but to the next moneth they are dispensed withal Secondly the man that is cleane and refuseth to come he shall be cut off that is excommunicated from the people Thirdly if a stranger desire to be partaker of the Passeouer he must embrace the true religion be circumcised Exod. 12.49 and then he may come Touching the question and the occasion thereof it appeareth that those good men which were shut out from this part of Gods seruice by reason they were defiled by touching a dead body were much greeued at heart and troubled in mind that they were barred and as it were banished from the Passeouer hauing as great a desire as others to come vnto it Hence it is that they make earnest moane and complaint to Moses for their separation and therefore desire to be eased and releeued by him The doctrine Doctrinâ— from hence is that it is a great cause of sorrow and griefe to Gods deare children Gods chiâ—dren are greeued 〈◊〉 they are 〈◊〉 from his â—â—â—uice when they are by any iust occasion or by the hand of God vpon them withheld and kept back from the parts and exercises of his worship We see this in Hezekiah in his sicknesse Esay 38.1 his chiefe lamentation and complaint was that he should not see the face of the Lord in his Temple Dauid often complaineth and lamenteth that he was driuen by his enemies from his worship He maketh the condition of the sparrow swallow better then his Psal 84.3 42.1 and 5. and 137 which might come neerer to the altar then he his soule panted and thirsted after God The Church wept by the riuers of Babylon when they remembred Sion and the songs they had sung in the Temple and in another place the Church being by captiuiâ—y depriued of the Temple of their Synagogues of their sacrifices of their Sacraments and of the exercises of their religion maketh bitter complaint to God O Lord and 74.7 they haue cast thy Sanctuary into the fire they haue defiled thy dwelling place The incestuous Corinthian being by excommunication put from the fellowship of the Saints and the vse of the Ministery became comfortlesse and was almost swallowed vp with sorrow 2 Cor. 2.7 And can it be otherwise The godly find Reason 1 such sweetnesse such comfort such spirituall ioy in the presence of God where the exercises of his worship and religion are performed as nothing in this life is more pleasant and delightfull vnto them The Prophet cryeth out as if he were rauished with an holy contemplation of the excellency of this Psaâ— 8â— 1 1â— 10 anâ— 8. and 14 How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the Courts of the Lord c. The word is sweeter to them then the hony and the hony combe and more to be desired then much fine gold They feed vpon the bread in the SacrameÌ„ts as vpon the fatnes of his house drink of the cup as of the riuers of his pleasures they offer vp praiers as sweet incense and lift vp their hands as the euening sacrifice How then can it be but that the losse want of al these brought vpon theÌ„ should strike them to the heart and minister matter of much greefe and mourning vnto them Secondly the great loue and mercy of God toward his people doth appeare in the exercises of religion and the place of his worship to them that are not altogether blind and deafe and past all sense and feeling of good things then in all other things throughout the whole world besides Prou. 9.1.2 And indeed a man or woman that hath once tasted the comfort of his adoption and saluation in Christ taught in the word and confirmed in the Sacraments will think it one of his greatest losses to lose and leaue these exercises and the greatest plague to be depriued of them and by them of the pledges of his goodnesse and fauor Thirdly when these are gone they know and consider the greatest stayes and helpes of their standing in the grace of God are vtterly taken away from them therefore they haue cause to lament as Psal 74.9 We see not our signes there is no more any Prophet neither is there among vs any that knoweth how long When he taketh away his word he lifteth vp his standard and goeth away And can there be greater cause to mourne then when God departeth from his people Vse 1 This reprooueth such as can lament bitterly and mourne heauily for the least earthly losses and troubles but neuer trouble themselues for losse of spirituall things It was not so with the wife of Phinehas she had many causes of mourning met together by heauy tidings that were told vnto her her father in law had broken his necke her husband was killed the hoste of God discomfited and the Arke of God was taken howbeit among all these none went neerer none so neere vnto her as the taking of the Arke and therefore she doubleth this which she could not put out of her mind and did after a sort put out all the rest â—â—m 4.22 The glory is departed from Israel for the Arke of God is taken But there are many in our daies that account it no losse at all to lose Sermon after Sermon Sacrament after Sacrament and one meeting in the house of God after another they can do this easily and neuer mourne for it Nay they are vexed and tormented as if they were vpon the rack that they are constrained to come so often to the word to the Sacraments and to the house of prayer See herein the great diffrence between the godly and vngodly It is the voyce of the faithfull When will the Sabboth come but the vnfaithfull say When will the Sabboth day be done Amos 8.5 It is the voyce of the faithfull Blessed are they that dwell in thy house Psal 84.4 but the vnfaithfull hold it a misery and bondage to be tyed so strictly and straitly to the publike exercises of religion It is the voyce of the faithfull 〈◊〉 42.2 and 7. 120.5 When shall I come and appeare before God but the vnfaithfull say When shall we depart out of Syon it is time we be gone It is the faithful mans voyce complayning Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar but the vnfaithfull think theÌ„selues vnhappy that they must soiourne in the Tabernacle of God and dwel in his house If
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
that flourish 123 b. why those of the heathens prospered p. 124 a. Communion of two sorts 292 with Christ and one with another 307. b. 508 b. it teacheth loue 749 b. especially that in the spirit p. 750. Company of wicked auoid 163 b. 591 b. 999 1100 the branches of it 163 280 b. in what cases lawfull and in what not p. 281 a. 661 a. Companions with euill men are punished p. 660. Confession of sinnes 805 it is necessary 312 the want of it dangerous 316 the properties p. 317 b Conscience p. 411 a. Contemners of the Gospel p. 32. Contentation required 94 245 530 630 b. 1029 b. how many waies men do faile in it p. 99 100 183 a. Contentions in the Church p. 554. Continency See single life Continuance in sinne dangerous p. 917 b. Corruption of nature 161 the fruites of it p. 162 a. Couetousnesse 103 242 887 it deceiueth many 1027 b. it bringeth nothing home 1028 the euils of it 1114 b. it is idolatry 103 it may bee in the poore ibid. the branches of it 104 b motiues to auoide it p. 1227 b. Couenant betweene God and man p. 499 a. Counsell euil giue not 1003 b. good counsell follow whosoeuer giue it p. 1006. Creatures suffer with men 667 they must bee vsed with thanksgiuing 738 the smallest sent of God are mighty 799 they are weary of wicked men p. 875. Crying sinnes 308 what the cry of sinne is p. 309 a. Curiosity p. 522 a. Cush is not alwaies Ethiopia p. 550. D Dauids sinne how great it was p. 299 a. Death common to all 726 it maketh all equall 727 we must prepare for it ibid. it is the effect of sinne p. 1125. Death cutteth not off good workes 450 a. beeing sudden it is feareful 548 b. how we bring it vppon our selues ibid. the day of it vnknowne 548 and wherefore ibid. Decency what p. 59 b. Defrauding p. 840. b Delay dangerous p. 38 b. Departure out of the Church reproued p. 287. Despaire of no mans saluation p. 52â— a 907 b. Deuices of euill men come to nothing p. 1030. Deuils cannot worke miracles 680 how great their knowledge is 988 b. their subtilty to seduce men p. 1037. Difference betweene sin and sin 635. not all equall ibid. between the Priests and Leuites p. 695. Dignity of the ministery p. 447. Discomfort often from such as should comfort pa. p. 553 b Discontentment p. 241 b Diseases of the soule worse then of the body p. 279. Disgrace it is not to godly children to descend of vngodly parents p. 1109. Disgrare it is not to refuse a challenge p. 1242. Doubting p. 170 b. 171 a. Diuinity of the Diuines of Doway p. 1242 b Drunkards defence p. 851 b. Drunkennes 252 b. how it may be knowne 537 b the signes and effects of it p. 538 a. Duels vnlawfull 304 1123 b. causes and effects thereof ibid. Duties of children to parents 1167. of parents toward their children 1168 b. of wiues to theyr husbands 1170. of husbands to their wiues ib. E Earthly things 1002. they are often giuen to the godly p. 453 b. Earthly pilgrim is a Citizen of heauen p. 1215 b. Eate as in Gods presence 631 it must be religious p. 537. Election of God p. 578 b. Election of the Ministers how p. 470. Encouragements in well doing p. 393 b. Enemies of the Church are cruell 763 are Gods enemies 516 b the diuell worketh in them 763 they often preuaile ouer the Church 776 b they are not consumed at once 858 b they leaue no meanes vnattempted to plot the Churches ouerthrow p. 940. Enemies differing ioyne against the Church p. 879 Enuy to be auoyded 543. remedies to keep vs from it ibid. p. 185. Enuy not wicked men p. 547 b. Epha what it is p. 359 b. Equiuocation p. 376 a. Eternall life a rest p. 1141 a. Euill is twofold p. 665 a. Euill actions haue ill successe p. 998. Euill company p. 589. Euill men account the Church as a prison 231 They prolong the time with God 249 b. They feare where no feare is 874 they are Cowards 875 they proceed from euill to worse p. 1061 Euill men rest vpon vaine things 885 they are often constrained to confesse their sins 911. and to giue testimony to the truth p. 923. Euil parents bring a curse on their houses 1081 b good parents a blessing p. 1083. Euill reports p. 776 b. Euill workes shall be rewarded p. 450 b. Examination before the Supper 480 wherein it standeth ibid. Examples what not to be followed 1169 b. of euill do corrupt page 529. they are not to be followed p. 585 Exhort one another p. 86 b. Excommunicate who are to be 264. 290 b. 291 a What duties are to be performed to them 293 265. not to be familiar with such Ibid. Their fearfull estate p. 266. Excommunicate are to be barred from the Worde and Sacraments 275 266 267. they are as Heathen and Publicans ibidem they are to be held infamous ibidem they are deliuered vnto satan 268 they are to be shut out of all christian churches ibidem Princes Lawes against them 269 we must shun their companie 271 275 the children of such may be baptized 291 492. the family may conuerse with them 275. who are to be excommunicated page 290 b. pag p. 291 a. Excommunication 258. it ought to haue place in euery Church 277. the ends of it 293 b. what is obiected against it 258. it is to be vsed vnder a Christian Magistrate 262. what it is Ibid. 290 it is to be executed vpon a member of the Church 263 291 how the Papists abuse it 364. 271 the end of it is the recouery of them p. 266. Excommunication blotteth men out of the number of Gods people 266 the sentence is ratified in heauen ibid. it is to bee denounced with sorrow 276. sundry abuses of it 271 it is not to be executed rashly 272 but when there is iust cause Ibid. it is not of the essence of the Church 273 277. it cannot depriue of temporall possession Ibid. it cannot be executed against such as are not of the Church p. 274. Executioners of iustice 640. why commonly infamous Ibid. Experience of mercy assureth more p. 608 861. F Face of God what p. 422 b Failings of Gods seruants many 538 b. why recorded in Scriptures p. 585 b. True Faith of an applying nature p. 1232 b. Faith is not in mans power 88. a none must sweare by it 373. a how it is knowne to be true 489. required of all Communicants 501. being weake it is auaileable p. 816 b. Faith of the Greeke Church touching Purgatorie p. 714 b. Faithfull that shew mercy receiue mercie 336. they haue often earthly blessings 453 b. they are greeued when kept from Gods seruice 482. they desire others to be equall to themselues 544 b. they must not greeue at it 545. a. they are the wicked mans benefactors 557 b. they are the house of God 563 b. their life is