vnto him and without him we can do nothing no not so much as think one good thought or speake one good word or practise one good worke Reason 3 Thirdly he is a debter to no man neither can any of right challenge any thing at his hands He loued vs first and not we him he made vs and not we our selues he gaue to vs and not we to him we receiue of him not he of vs. â—â—m 11.34 â— 36. The Apostle saith Who hath knowne the mind of the Lord or who was his counsellour or who hath giuen vnto him first and he shall be recompensed for of him and through him and for him are all things to him be glory for euer Amen Whereby we see he freely bestoweth all things he oweth nothing of duty he offereth iniury to no man whether he grant or withhold whether he giue little or much liberally or sparingly to many or to few Seing then we are to acknowledge his glory and our owne pouerty and seeing he oweth nothing to any man neither is runne behind hand in arrerages as being thereby bound to helpe him it followeth that God offereth his gifts and graces freely and frankely vnto vs. Vse 1 What is now to be learned from hence and what may be gathered for our instruction First it serueth to reprooue the Church of Rome that maintaine the ragges and reliques of the old Pelagians and refuse to haue the grace of God freely bestowed vpon them lest they should be too much beholden vnto him and therefore they build the castle of mans saluation vpon themselues and lay the ground-worke of it vpon their own strength and refuse to set it vpon the pillar of Gods grace This appeareth in three respects in their doctrine of foreseene works in their doctrine of merits and in their doctrine of mans free will to good Thus they build the tower of Babel that is of confusion and establish false causes touching the order of mans saluation and erre greeuously in the beginning continuance and perfection thereof Now that we doe them no wrong at all in charging them thus farre let vs make it manifest in euer particular Touching foreseene workes The first stone of this tower they lay in such workes as they say serue to prepare men to iustification so they make the foreseene faith of the elect to be the cause of the election to grace and glory that God hath chosen those to eternall life whom he foresaw would beleeue and perseuere therein vnto the end This hangeth the whole frame of saluation vpon the pinne of mans faith as the mouing or procuring cause and not vpon the purpose and pleasure of him that calleth vs whereas mans saluation abideth sure and firme stable and certaine through him onely that hath loued vs and called vs to his excellent knowledge and therefore faith foreseene is not the cause of it The Apostle reasoning of the cause of our election neuer affirmeth it to be of him that beleeueth Rom. 9.11 and 11.5 but of him that calleth for then it might be said to be of our selues Ephe. 2. which cannot be Againe if we obserue the golden chaine wherein the causes of our saluation are linked together we may strongly conclude this point For our faith is in time after the grace of God and therefore cannot be the cause of grace and consequently of election It is against all rules of right reason that that which commeth after should be any cause of that which goeth before But faith is one of the effects of election in as much as God hath chosen vs not because he knew we would beleeue hereafter but to the end we should beleeue that is that he might bestow vpon vs faith and so saue vs in his owne Sonne Ephe. 1.4 Ephe. 1.4 Tit. 1.1 Tit. 1.1 Act. 13.48 Act. 13.48 We are elected that we should bee holy and faith is said to be proper to the elect and so many beleeued as were ordained to euerlasting life Thirdly we are elect as taken out of the common masse of corruption as the sonnes of wrath borne dead in sinnes while we were yet enemies vnto him Now such as God iustifieth such he also chuseth and decreeth to iustifie as Rom. 4.5 and 5.8 RoÌ„ 4.5 5 8 Vnto him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse and God commendeth his loue toward vs in that while we were yet sinners Christ dyed for vs. But in the sonnes of wrath and in such as are borne dead in sinnes no faith at all could bee foreseene so that the foreseeing of faith could not bee the cause of election For if that which doeth come after cannot bee the cause of that which goeth before as we haue shewed already much lesse can that which is not at all be the cause of that which is Fourthly faith is the gift of GOD. It is giuen of God to vs and the worke of GOD in vs Ioh. 6.29.44 Ioh. 6.29 This is the worke of GOD that yee beleeue on him whom hee hath sent So the Apostle saith Phil. 1.29 Vnto you it is giuen on the behalfe of Christ not onely to beleeue on him but also for to suffer for his sake Phil. 1.29 It is he that bestoweth it and encreaseth it Before this gift there is nothing in vs but infidelity and vnbeleefe As it is not in mans power to repent when he will but when God will Lament 5.21 Ierem. 31. Psal 51. Act. 11.18 2 Tim. 2.25 26. so it is not in mans power to beleeue when he will Ioh. 12.39 40. albeit he haue the meanes though he heare the word and partake the Sacraments wherefore this cannot be the cause of Gods election as if he were mooued to elect vs by that as by a cause which he bestoweth vpon vs after wee are elected for then the same thing should be the cause of it selfe and before it selfe which is against naturall sense right reason and true religion Lastly if faith foreseene were the cause of election then infidelity foreseene should also be the cause of reprobation but this is false because then all mankind should be reprobated and reiected forasmuch as the whole masse of mankind is corrupt and God could foresee nothing in it but incredulity and vnbeleefe Thus we see that our election dependeth not vpon our owne workes or our owne faith or any thing in our selues but on the mercy loue of God there was no cause in vs to moue him For if any thing had bin in vs we might be said to haue the first stroke in our saluation to lay the first stone in that building and God should come after vs or behind vs. True it is he hath determined to elect vs and to saue vs of his good pleasure but he will bring it to passe by meanes to wit by the merits of Christ by calling of vs by giuing of vs faith
beginning and the ending of our Saluation Wherefore the Church of Rome is deceiued that make vs to be as the man that fell among theeues who left him wounded and halfe dead We arâ— fâ—llen into the hands of a more cruell and bleâ—â—â—y tyrant who left vs not halfe dead but hath taken away life from vs and brought vs vnder the dominion of death We teach that we are able to doe no good we haue stony hearts and are strangers from the promises of God They diuide our goodnesse betweene God and man as when an horse is hardly able to draw a Coach another commeth who being coupled with him doe worke and walke together so as that which one could not doe alone he is able beâ—â—g helped by another who by their ioynt laâ—ours stirre it forward True it is to vse â—eanes to obtaine faith and repentance is in our owne power after a sort A man may go from place to place enter into the house of God or not enter heare the word or not heare meditate vpon it or not meditate as it is said of Herode an vnregenerate man Mar. 6. Mar. 6.20 that he heard Iohn gladly when he preached the word This therefore is left vnto vs and put as it were into our hands to make vs without excuse and to teach vs to condemne our selues and not God How many are there that are ready to lay the fault of their infidelity vpon God because they say he giueth them not faith so that it is not in their power to beleeue But why doe they not that which is in their owne power True it is God is not bound to giue faith to any or to turne his heart The cause of infidelity is in himselfe Neuerthelesse God hath not left himselfe without witnesse nor man without excuse He carryeth a iudge in his owne bosome that shall be able to conuince him For why do not men that which they are inabled to doe why doe they not attend to his word as to his ordinance why doe they not make conscience of absenting themselues from the preaching of it They may come if they will but they will not They excuse themselues as the guests in the Gospel they haue eares to heare but they regard not they haue feet to carry them into the Church but they are slow to this duty and swift rather to any other they haue eyes to reade the Scripture yet they seldome or neuer reade it they haue hearts to meditate on the word but they thinke vpon nothing lesse Therefore all these outward helpes shal be sufficient witnesses against them Now then albeit we may performe such duties before remembred touching the meanes of our saluation yet to assent to the word by faith that thereby we may be conuerted enlightned called and regenerated to eternall life is in the hand of God onely and cannot be performed of vs. Vse 2 Secondly seeing Gods gifts are freely giuen by him it is our duty to depend vppon him and to aske them at his hands when we want them We learne to whom to goe and what way to enter that we may obtaine theÌ„ Wee all stand in neede of his helpe for our soules and bodies In the soule is ignorance presumption blindnesse and hardnesse of heart pray to him to remoue these euils and as it were to plucke these noysome loathsome weeds out of our gardens by the roots If we thinke our selues able to do it wee deceiue our selues If we feele the burthen of our sinnes to presse vs and to lye heauy and hard vpon our soules we must goe to him that hath borne them in his body and is able to take them away Hee calleth such vnto him as are weary and heauy laden with promise and purpose to ease them â—ath 11 29. If we want any thing for our body he that is the Creator of the body will not suffer vs to pine away he will not leaue vs and forsake vs. Let vs not trust to our owne labours nor riches nor abundance as the rich man did in the Gospell Luk 12 considering that no mans life consisteth in the multitude of his riches Hence it is that our Sauiour willeth vs to aske and wee shall receiue to seeke and we shall finde Math. 7. If we suppose we may attaine vnto his blessings any other way then by prayer we are altogether ignorant of the way that leadeth to his Treasury For Except the Lord keepe the City the watchman waketh but in vain except he build the house they labour in vaine that are the builders of it Psal 127 1. 〈◊〉 127 1 2. It is in vaine for vs to rise vp early and to sitte vppe late and to eate the bread of sorrowes which worldly men take to be the onely meanes to thriue it is the blessing of GOD vpon the hand of the diligent that maketh rich Let vs therefore season and sanctifie the workes of our hands the labours of our callings that so we may haue comfort and finde rest in this troublesome sea This will make our labours sweet and pleasant when we get our liuing in the sweat of our browes Besides when wee finde any defect of grace in vs or any weakenesse in spirituall things as all the faithfull do more or lesse let vs come to him that giueth freely and liberally and reprocheth no man He it is that will supply our wants and encrease his gifts in vs. This coming vnto him for all needfull graces hath many branches that belong vnto it which Christ pointeth vnto Math 13 when he saith The kingdome of heauen is like vnto a treasure hid in the field â—th 13 44. which when a man hath found he hideth it and for ioy thereof departeth and selleth all that hee hath and buieth that field If wee will attaine vnto grace we must depart with somewhat we must sell all that we haue That which is our owne is sinne but we are loth to leaue it and depart from it It cleaueth fast to the ribs sticketh fast in the bones that it will hardly out of the flesh We delight in it we make make much of it we are wholy addicted to it It may seeme a strange speech that wee are said to sell all that we haue and buy that we haue not For what haue we to sell vnto God or what can we giue vnto him or what are we able to buy at his hands Our selling of all is our parting or departing from our sinnes our leauing of them our renouncing of them so that we are determined to keepe them no longer As it is in bargaines and purchases betweene party and party whosoeuer buyeth any thing giueth and taketh he parteth with somewhat and receiueth somewhat by exchange so must it be betweene Christ and vs in this spirituall bargaine and sale We leaue that which is euill wee receiue that which is good There is no man that selleth one sinne for nought hee hath his reward
quickned and the vital spirits begin to work all the rest of the members reioyce So it should be with vs when it may be said This my brother was dead and is aliue againe hee was lost and is found it is meete we should make merry and be glad Luke 15.32 When the sheepe that went astray is brought home into the sheepefold why should we not reioyce there is ioy in the presence of the Angels of God in heauen ouer one sinner that repenteth verse 7.10 When the hand of the Lord was with the Apostles so that a great number beleeued and turned vnto him they were glad and exhorted them all that with purpose of heart they should cleaue vnto the Lord Act. 11.23 and 13.48 When therefore we see the Church grow in grace and increase in number and florish in peace we cannot but reioyce and be glad This is a notable signe and infallible token that we are fellow members of that body and that the word of God hath gotten roote in our hearts This vse is taught by the Prophet Psal 47.6 7 8 9. Sing praises to God sing praises sing prayses vnto our king sing praises for God is the king of all the earth and reigneth ouer the heathen c. The faithfull were wont to giue him thankes for the encrease of their priuate houses much more then ought we to doe it when the house of GOD encreaseth and his sauing health is made known more and more But of this doctrine see more chap. 23.10 CHAP. XI Ver. 1. AND when the people complained it displeased the Lord and the Lord heard it and his anger was kindled c. HEere beginneth the second part of the booke 〈◊〉 secâ—nd 〈◊〉 of the â—â—â—ke according to the diuision obserued before wherein we are to consider the iournies of the children of Israel according vnto their particular murmurings against God Of this chapter there are two parts which are two of their murmurings both of them fell out in their twelfth remouing as appeareth in the 33 chapter afterward where their seuerall stations are particularly distinguished The first is in the three first verses opening vnto vs their sinne their chastisement and the euent thereof The cause of their murmuring and the words of these murmurers are not expressed but may in part be gathered from the end of the former chapter where it appeareth they departed from Mount Sinai three daies iourney without resting or intermission with all their luggage and portage as it were with bag and baggage they had rested long at the foot of the Mountaine now therefore it is tedious and toilsome vnto them to goe so long together so that they begin to fret and rage to murmure and complaine against Moses or rather against God himselfe The iudgement followeth the sinne and ouertaketh the sinner for God is offended at it and sent a fire from heauen which consumed the vttermost part of the Campe and no doubt burnt vp many of them in the same God hath all creatures in his owne hand sometimes he drowneth with water sometimes hee consumeth with fire somtimes he infecteth with the aire and sometimes swalloweth vp in the eatth neuer leaueth sinne and rebellion vnpunished so long as there is any creature in the world to arme against the sinner Lastly we haue the euent and issue of all the people cryed to Moses whom they contemned before and he vnto God who was intreated to spare them and a monument both of their sinne and of Gods iudgement is described by the place which is named Taberah that is a burning vpon this occasion First of all let vs consider their murmuring This is a greeuous sinne or rather an heape of many sinnes compacted together as pride disdaine vnthankfulnesse infidelity impatience forgetfulnesse tempting of God and a violent insurrection ioyned with fretting and chasing against him and many such like corruptions The doctrine Doctrine from this example is this that it is the property of carnall men Carnall men are ready to murmure against God vpon euery occasion whensoeuer any thing falleth not out according to their corrupt desire to murmure against God as Prou. 19 3. This was the common behauiour of the discontented Israelites while they wandred in the wildernesse and sometimes they wished they had died in Egypt rather theÌ„ they would any way be crossed in their humours Exod. 16 and 17 3. This male-contentednesse died not with Reason 1 them for first euery one would haue what him listeth and regardeth not what God appointeth and approueth Ier. 44 16 17 and 18 verse 12. Secondly euery man would haue present helpe in trouble he cannot abide quietly to be one moment vnder the Crosse and if it be not by and by remoued he sheweth the corruption that is in him We are like to him that hauing receiued a wound will be healed presently or else he will not be healed at all Thirdly they want faith and hope to beleeue in God and to waite vpon him Now faith is the substance of things hoped for the euidence of things not seene Heb. 11 1. And if wee hope for that which we see not we do with patience waite for it Rom. 8 25. Fourthly they deuise and inuent to themselues false causes of their crosses and neuer enter into their owne hearts to consider the true cause as Deut. 1 27. Ye murmured in your tents and said Because the Lord hated vs hee hath brought vs foorth out of the Land of Egypt to deliuer vs into the hand of the Amorites to destroy vs. They should haue accused themselues and not God they should haue confessed their owne sinnes not haue alledged the hatred of God which was to make that the cause which was not the cause and not to make that to be the cause which indeed was the true cause The vses This serueth iustly to reproue all Vse 1 such as mutter and murmure when they haue not their owne will like waiward children that will neuer be quiet but wheÌ„ their mouths are ful How many are there that mislike their places and callings and fret against God if he do not please them in all things If they bee touched with pouerty famine sicknes losses or any kinde of aduersity they are offended and discontented with the Almighty If God send out any contagious sicknesse or blasting or mildew or foule weather c. how do we take on and vex our selues We are like the Israelites we breake out into impatiency we neuer thinke vpon our owne deseruings nor consider we haue deserued far greater plagues We may say as Moses doth The Lord heareth the murmurings of the people Exod. 16.12 Or rather these are like that prophane beast in the booke of the kings when in extremity of famine 2 King 6.33 he faid Behold this euill commeth of the Lord shall I attend on the Lord any longer Some there are that smell rankly of the smoke of the Romish religion who will seeme to cast
3 we see the wicked prosper and florish spredding themselues as the greene Bay tree for loe God hath set them in slippery places Psal 37 53. and casteth them downe in the end vnto desolation they are suddenly destroyed horribly consumed as the chaffe which the winde driueth away and as a dreame when one awaketh This tentation hath ouertaken the children of God and caused them oftentimes to shrinke back when they saw the prosperity of the vngodly Psal 73 2 3. Hab. 1 4. and on the other side the troubles of the godly hath made them to reason within themselues of the prouidence of God But shall not the King rule his owne kingdome or the Master gouerne his own house as pleaseth him And shall not we giue the Lord leaue to dispose of all things in heauen and earth after the good pleasure of his owne will Hee fatteth the wicked against the day of slaughter he leaueth them without excuse and maketh his blessings as a witnesse against them Contrarywise the children of God although they suffer afflictions yet afflictions to them are not euill but try their faith as the furnace doth the gold Senec. de diui prouidentia c. 8 Let vs not deceiue our selues in iudging and esteeming of good and euill That is good which maketh vs better that is euil that maketh vs worse The workes of the flesh adultery fornication vncleannesse wantonnes idolatry witchcraft hatred debate emulations wrath contentions seditions heresies enuy murthers drunkennesse couetousnesse and such like are manifestly euill These God keepeth from his deere children and his deere children from them that they reigne not in them The Israelites in Egypt liued vnder hard masters and carried many heauy burthens and sent vp many passionate sighes to God with deepe grones of spirit whilst Pharaoh and the Egyptians tooke crafty counsell together and sported themselues in the miseries mischiefs which they had brought vpon them But whose condition was the more happie let the red Sea testifie from which the Israelits were deliuered Exo 14 27 29 in which the EgyptiaÌ„s were drowned Dauid taken from the sheepe-folds tasted of many sorrowes being in perils among the Amalekites in perils in the Wildernesse in perils of his owne Nation in perils of his own seruants in perils among false bretheren and was hunted from place to place as a Partridge in the Mountaines 2 Sam. 31 4. whilst Saul sought his life and enioyed the pleasures and treasures of a kingdom But whose estate was the more happy let the end and yssue of them both determine the one liued in glory ended his daies in peace the other sheathed his sword in his owne bowels and so dyed in despaire The Apostle Iames willeth vs to take the Prophets for an example of suffering aduersity and of long patience which haue spoken in the name of the Lord Ye haue heard of the patience of Iob haue knowne what end the Lord made Iam. 5 10 11. for the Lord is very pittifull and mercifull Lazarus a poore begger destitute of succour and friends lying at the rich mans gate hauing his minde as full of cares as his bodie was of sores whilst the rich glutton was clad in purple gorgiously and fared deliciously euery day But whose condition was the more blessed and happy of them twaine let this tell vs and teach vs for our instruction that Lazarus when he died had the holy elect Angels to attend vpon him to carry his soule into Abrahams bosome Luk. 16 22 23 that is to say into the kingdome of heauen Matth. 8 11. the rich man also died his body was buried his soule was carried cast into the torments of hell Where the worme neuer dyeth Marke 9 44. and the fire neuer goeth out the one vnsufferable the other vnquenchable both infinite Let vs not therefore rest in beholding the present face of outward things but possesse our soules with patience in a sweet meditation of Gods prouidence considering that it shall in the end bee well with all them that feare the Lord and that howsoeuer the wicked do prosper in the world increase in riches yet if we enter into the Sanctuary of God Psal â—3 â— we shal see they are set in slippery places they are lifted vp on high and therefore their fall shall be more fearefull seeing all the threatnings of God must without faile fasten vpon them Lastly seeing the menaces and threatnings Vse 4 of God must bee performed this serueth also to assure vs that the gracious promises of God made in mercy to his people shall in truth and righteousnesse bee accomplished The Lord that is alwaies the same as hee is true in his threatnings to the vngodly so wil he be found true in his promises toward the godly For seeing no part of his word shall passe away that he will not falsifie his trueth Psal 89 â— nor alter the thing that is gone out of his mouth one part serueth to confirme another his threatnings are ratified by the assurance of his promises and his promises are established to bee surer then the heauens by the assuraÌ„ce of his threatnings So then let vs learne to depend vpon God to trust in him knowing 2 Cor. 1 that all his promises are yea and Amen vnto the glory of his name Let vs rest in him for the pardon of our sinnes for the hearing of our prayers for the feeding of our bellies for the resurrection of our bodies for the inheritance of euerlasting life hauing a strong assurance of faith that the Lord is iust and true in all his promises This is a notable comfort and consolation to all the childreÌ„ of God to cause vs to set our hope in him hauing a patient and constant expectation of all things that by faith we haue beleeued saying with the Apostle 1 Tim. 1 12. For this cause I also suffer these things but I am not ashamed for I know whom I haue beleeued and I am perswaded that he is able to keepe that which I haue committed to him against that day Verse 25 26. Take Aaron and Eleazar his sonne and cause Aaron to strip off his Garments and thou shalt put them vpon his sonne Heere is deliuered how Aaron yet liuing his sonne is inuested and installed into his Office with the ceremonies and solemnities thereunto appertaining at the appointment of God to shew the continuance of the Priesthoode to take away al occasions of dissentions from the people Thus we see the good estate of the Church is prouided for by Moses before Aaron dyed Doctrâ— The Châ— must be in good after coâ— parture and went the way of all flesh The Doctrine hence is that the good of the Church must be regarded of vs to leaue it in good case after our death and departure I say it is a principall duty required of vs when wee must leaue the worlde to prouide for the
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
nor do all these commandements I will appoint ouer you fearefulnesse a consumption and the burning ague the sword famine and pestilence to destroy you and to make you few in number so as your high waies shall be desolate It was the Lord that brought the tenne plagues vpon Egypt â—od 8 24. â—a 11.25 38. â—y 45 7. It is the Lord that smote Nabal that he dyed It is the Lord that formeth the light and createth darknesse he maketh peace and createth euill It is the Lord that doth all these things Finally there is no euill in the City which the Lord hath not done Amos 3 6. All which things agree fitly with this history in hand that God sent fiery serpents among his people and do teach vs that he is the author of all iudgements punishments that fall vpon vs or vpon any of the sonnes of men The reasons hereof are euident and apparent Reason 1 First afflictions come not vpon vs at all aduentures they proceed not from the earth or the ayre or the heaueÌ„ it is the hand of God that lighteth vpon vs for our sinnes For what can any one or all the creatures of God do of themselues or what power is there in them to be reuenged vpon vs This therefore is our great folly that we vnwise men gaze about heere and there wandring vp and down in our owne imaginations and searching all the corners of our wits to finde out the causes of our calamities out of our selues and yet all the while we perceiue not the true and right cause to be in our selues Whensoeuer a man hath any aduersity he must looke vp to God into himselfe When we see the ayre infected it is not so disposed of it selfe When God sendeth famine 〈…〉 23. and maketh the heauen as yron the ground as brasse it is not so hardened of it owne nature When the earth is barren and vnfruitful it proceedeth not of it owne kind but we our selues are the cause of all Whensoeuer therefore we haue wofull experience and a lamentable feeling of many miseries we must not cast our eyes hither and thither but euery man must enter into himselfe search out his particular sins assuring himselfe that God knocketh at the doore of his heart and thereby prouokes him to consider beter of his own waies This Eliphaz beateth vpon Iob 5 5 6 7. The hungry shall eate vp his haruest and the thirsty shall drinke vp their substance for misery cometh not foorth of the dust neither doth affliction spring out of the earth c. Reason 2 Secondly God worketh out afflictions he claimeth and challengeth them as his own peculiar worke that no man should bee able to controule any thing in this world This the wise man vrgeth Eccles. 7 16. In the day of wealth be of good comfort and in the day of affliction consider GOD also hath made this contrary to that to the intent that man should finde nothing after him The vses of the doctrine are many First we Vse 1 learne in all troubles and calamities on vs and those that are ours to looke vp to God as the chiefe principall author of them froÌ„ whence they come and vpon our selues and our owne sinnes from whom they come It falleth out with many as it doth with the dog if a man throw a stone at him hee runneth eagerly and angerly after it he falleth vpon it and biteth it so do men of this world Prou. 19 3 when God any way visiteth them they looke vpon inferiour meanes as the highest causes which they can reach vnto but neuer cast vp their eyes to the Lord whose hand and worke it is wheras we are bound to behold the stroke of God in all our distresses We silly men accuse sometimes heat and sometimes cold sometimes drouth sometimes moysture sometimes the ground and sometimes the ayre sometimes one thing and sometimes another thing to be the cause of our calamitie but cannot bee brought to finde out the true and proper cause True it is the Lord hath secret causes that we know not of sometimes the manifestation of his owne works sometimes the triall of our faith and we must take heed we measure not the greatnesse of the sinne by the greeuousnesse of the crosse Iohn 9 2 3. wherein the Apostles themselues were deceiued Notwithstanding the reuealed and originall cause of all calamity hath his beginning and head-spring from our iniquity insomuch that if we had in vs no guilt of corruption we should not taste at all of the cup of affliction This the Prophet teacheth Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sin And our Sauiour warneth the man that had bene diseased 38 yeares finding him in the Temple to consider the cause of his long and lamentable affliction Iohn 5 14. Thou art made whole sinne no more lest a worse thing come vnto thee so that this disease was laide vpon him for his sin He thought himselfe an happy man when he was restored to health Now lest he should rest therein the Lord telleth him hee must change his heart or else God will bring seuen times moe plagues vpon him according to his sins though he had bin afflicted many yeares yet he would make his iudgements vpon him more wonderfull euen great plagues of long continuance and sore diseases of long durance To the same purpose the Apostle saieth The wrath of God is reuealed from heauen against all vngodlines and vnrighteousnesse of men which with-hold the truth in vnrighteousnesse Ro. 1 verse 18. Wherefore euery visitation of God should be a sermon of repentance to put vs in remembrance of our sinnes to admonish vs not to sowe vpon the furrowes of vnrighteousnesse lest we reape the croppe of affliction an hundred fold Let vs desire God to sanctifie the crosse vnto vs that it may consume sinne in vs and prouoke vs to a more holy conuersation Vse 2 Secondly the meditation of this that God is the author of all afflictions must teach vs to haue patience in our troubles not to murmure not to repine not to grudge when we are vnder the crosse For seeing God hath visited me with his hand I must take it patiently as a dutifull childe beareth the chastisements of his father This the Prophet practised as we see Psal 39 9 I spake not a word but held my peace because thou Lord didst it This the Apostle teacheth Heb. 12 5 6. My sonne despise not the chastening of the Lord neither faint when thou art rebuked of him for whom the Lord loueth he chasteneth and he scourgeth euery sonne that he receiueth The flesh alwaies seeketh ease and is ready to be impatient if deliuerance come not by and by so that wee must remember from whence our trouble cometh to asswage the sorrow and bitternesse of our affliction For this is a great comfort to Gods children that our sicknesse yea euery pang fit of our
his perfection that wee may offer our selues to our most louing Father and obtaine of him the blessing of righteousnes And this some of our aduersaries themselues cannot but approue Pigb de fide iustifie con ro 2 and haue giuen their own fellowes the slip Besides this Doctrine standeth best with the glory of God which shineth more clearely in our saluation obtained by iustice imputed then by iustice inherent For suppose there were a miserable and desperate debter perishing and languishing imprison were it not farre more honourable gracious for a Prince wholly to pay the debt and to cancell the bond hand-writing standing against him then to put into his hands a stock of money wherby himselfe might be enabled to worke out his debt Therefore the Apostle teacheth that we are made the righteousnesse of God in Christ and are saued by grace thorough â—ith not of our selues it is the gift of God not of works lest any man should boast Eph. 2 8 9. Thus Paul concludeth also concerning Abraham the father of the faithfull Rom. 4 2. Thus doeth Christ determine this question drawing a comparison froÌ„ the brazen serpent Iohn 3 14 15 16 for he teacheth that the sonne of man must be lift vp on the crosse as the serpent was on the pole in the Wildernes that whosoeuer belâ—eueth in him should not perish but haue euerlasting life Let vs then renounce all met it and righteousnes in our owne selues flye to the merits and righteousnes of Christ according to the practise and example of the Apostle Phil. 3 8 90 I haue counted all things losse and do iudge them to be dung that I might win Christ and might be found in him not hauing minâ— owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnes which is of God through faith Hereunto cometh the reason of the same Apostle Abraham beleeued God and it was counted to him for righteousnesse now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iusâ—ifieth the vngodly his faith is counted for righteousnesse Rom. 4 3 4 5. True it is works are necessarily required as the fruites of faith and of iustification by faith but our iustification is one thing our sanctification is another for they are made seueral graces distinct gifts 1 Cor. 1 30. neither is it likely that the Apostle would repeat the same thing twice without cause And in another place he concludeth that a man is iustified by faith without the worke of the Law if it be of grace it is no more of works for then were grace no more grace but if it be of works it is no 〈◊〉 graâ—e for theâ— were worke no more worke Rom. 3 〈◊〉 11 6. Therfore it is truely said that good works follow a man being iustified but do not go before in him that is to be iustified Neither let any say It is absurd that one should be made righteous by the righteousnes of another for the righteousnes of Christ is both his and ours His as being inherent in him as in a subiect Ours being giuen vnto vs and imputed to vs so that by iâ— we are iustified before God and accepted to eternall life And that horrible blasphemy is this to teach that by the Popes indulgences wee should bee made partakers of the merits and good works of the â—â—ints and to deny it as most vnreasonable what we should be partakerâ— of the â—â—â—ries and righteousnes of Christ Iesus But as the transgression of Adam was both his and ours also not his alone â—â—r ours alone but his and loâ—â—s together because hee stood in onâ— places and we were in his loyns so is Christs righteousnes and obedience his and ours And why should not the righteousnes be of another Bernard 〈◊〉 1 0 seeing guilt is of another As another maketh vs sinners why should not another make vs righteous and iustifie vs from sinne It might seeme to flesh and blood as vnreasonable that the brazen serpent in this place being an artificiall worâ— made with mans hands without sence life should restore health and giue life to such as were mortally bitten yet we see by beholding it they were recouered Moreouer the people stung by the fiery serpents â—ryed out in the anguish and bitternes of the paine yet none was able to helpe himselfe or his brother by his owne power of strength or by any acte wrought by him no nor Moses himselfe could minister any cure oâ— comfort vnto them but onely the graces of God directing them to looke vpon the brazen serpent set vp for when GOD had appointed them one way they must not seeke another way so although a man feeleth the sting of the old serpent that is sinne Ferus in lâ— Matoâ—â— yet no man can deliuer himselfe or others nay if he should flye to the works of the Law they can do nothing The Law sheweth the disease it is Christ that must take it away it is God that must shew mercy it is faith that must iustifie vs. We affirme therefore with the Apostle Gal. 2 16 that we are iustified freely not of the Law not by the Law not of works not of our selues not of the works of the Law but by faith all matter of boasting is excluded iustification by grace is concluded that God may be all in all Fiftly great consolation ariseth from this Vse 5 comparison and similitude to all such as â—â—e weake in faith feele the corruptions of their hearts pressing them and the tentations of Satan often ouercomming them alwayes assaulting them For we haue great comfort giuen vs to enter into the combate and to fight the battels of the Lord against the enemies of our soules by consideration of these fierce and fiery serpents True it is they did continually bite sting the children of Israel for otherwise there had bin no need of the brazen serpent yet they could not destroy them they did not ceaffe to vexe theÌ„ but they could not wound them vnto the death for they had a remedy at hand to helpe themselues they looked vpon the brazen serpent and were healed So hath God restrained the rage and malice of all the enemies of our peace and saluation For howsoeuer the diuell his angels are alwaies tempting prouoking and seeking to 〈◊〉 vs as men do wheat yet their homes and â—ot short and their strength is diminished their will to hurt is greater then their power of hurting so that they cannot execute the câ—uelty they desire as the Lord himselfe testifieth from the beginning Gen. 3 verse 15. Albeit therefore the battell be long the skinnisâ— oftentimes hot bloody albeit we take many a foyle and haue the Bucklers beaten to our heads albeit we be felled with the stroke and driuen to fight vpon our knees yet the victory shall be ours
Eleazar the Priest and Ioshua the son of Nun. 18 And ye shall take one prince of euery tribe to diuide the land by inheritance 19 And the names of the men are these Of the Tribe of Iudah Caleb the sonne of Iephunneh 20 Of the Tribe of Simeon Shemuel c. 21 Of Beniamin Elidad c. 22 Of Dan Bukki c. 23 For the tribe of Manasseh Hananiel c. 24 Of Ephraim Kemuel c. 25 Of Zebulun Elizaphan c. 26 Of Issachar Paltiel c. 27 Of Ashur Ahihud c. 28 Of Naphtali Pedahel c. 29 These are they whom the Lord commanded to diuide the inheritance vnto the children of Israel in the land of Canaan This is the second part of the chapt where the persons are appointed and named which ought to diuide the land these are of 2. sorts the chiefe and principall were the priest of the Church and the Captaine of the hoast the rest were ten Princes chosen out of the ten tribes so that two tribes are left out to wit Reuben and Gad because they had their inheritance befalne them already at their owne request on this side Iordan All these Princes are particularly expressed by their names and by the names of their fathers and all are ioyned in equall commission together that nothing should be done with partiality to whose arbitrement and determination all were bound to stand From hence three questions may bee raysed First Obiection what need there was of any Princes to diuide the land and giue the Tribes their possessions seeing this was to be done by lot I answer Answ the one of these doth not take away the other there was vse of them both For seeing the lot could not bee vsed except the land were diuided into ten parts or Prouinces therefore it pleased God to vse the helpe and ministery of men to diuide it into tenne parts after which diuision made the lots wer cast by iudgement whereof euery Tribe had his portion of the land Thus we see how both of them were very necessary and that the one did not ouerthrow or disanull the other Againe Obiect why doth God ioyne ten other Princes to Eleazar the Priest and to Ioshua the son of Nun were not these two sufficient Answer I answer that which belongeth to all ought to be done of all and thereby God taketh away that enuy which might he cast vpon them when the matter was indifferently decided by a seuerall Prince selected out of euery seuerall Tribe Thus the mouthes of all were stopped and euery one perswaded to rest without complaint or contradiction in the deciding which they should make Thirdly the question may bee asked Obiect Why the Priest was employed in this diuision For some haply will maruell that matter of temporall inheritance in which himselfe and the rest of that tribe had no other portion but the Lord should be committed to him that had the charge of the Tabernacle and this may seeme altogether impertinent to his function I answer Answ this was done for sundry waightie considerations For this was not without a mystery Why the high Priests helpe was vsed in the diuision of the land And as euery ceremony had his signification so heerein the Priest was a figure of Christ to whom the spirituall inheritance belongeth who is ascended to prepare a place for those that are his in heauen Secondly this was done in regard of the Priests Leuites for albeit they had no inheritance in the land yet some part and parcell fell vnto their share out of euery Tribe as we shall see in the following chapter Thirdly if any controuersie should arise in this great and waighty busines of making a stable and vnchangeable diuision that might remaine among their posterity for euer they might haue the Priest at hand for direction and to aske counsell for them at the mouth of God Lastly that this whole action might bee sanctified to them theyr children it was to be begun with prayer and to be finished with thankesgiuing for which the Priest was the fittest according to the saying of the Apostle Coloss 3. verse 17. Whatsoeuer ye do in word or deed do all in the name of the Lord Iesus giuing thankes to God and the Father by him This diuision offereth diuers instructions In that Eleazar Ioshua the cheefe of the rest appointed to set out the land are named before other it teacheth that superiours whose head God hath lifted vp aboue their bretheren ought to giue good example to others Againe wee see that God maketh choise of men to bee his instruments so that not onely those things are to be holden diuine and of diuine authority which are done immediately by God himselfe but such also as are done by men assigned to their office by him Thus God hath called men and not Angelles to preach the Gospel whereby hee regenerateth vs and maketh vs heires of his kingdome if we receyue the same by fayth We are therefore to submit our selues vnto it and to bee content to be informed and reformed by it no otherwise then if an Angel from heauen nay no lesse then if God himselfe should speake vnto vs Luke 10 16. 1 Thess 2 13. Acts 10 33. This is the way to heare aright Furthermore obserue the faith of this people They were not yet come into the land they had not passed ouer Iordan nor obtained one foote there the Canaanites yet dwelled in their Cities and armed themselues to resist them they had strong Cities walled vp to heauen and mighty men of strength and stature to oppose against them they had a generation of Gyants mighty men that were as so many Goliahs to bid defiance to Israel yet we see they are occupied in diuiding the land and haue Princes appointed to determine the same and all of them are no lesse busie in the work then if the land were already conquered subdued vnto them which sheweth to vs the nature of faith according to the description of the Apostle Heb. 11.1 Faith is the substance of things hoped for the euidence of things not seene for by it the elders obtained a good report This we saw before in the daughters of Zelophehad how zealous they were in the cause of their father to haue a part of the inheritance particularly to themselues True it is this is touching a temporal promise or a promise of a temporall blessing howbeit it had reference typically to the eternall inheritance in the heauenly Canaan So then this teacheth vs that true faith apprehendeth appropriateth Doctrine True faith is of an applying nature and applyeth Gods promises as if they were present True faith is of an applying nature It doth not onely assent vnto the promises of God but maketh application of them to our selues and both are necessary to saluation Ier. 31 33 Esay 25 9. Cant. 2 16 and 6 3. Iohn 1 12. and 6 51 35 and 3 14 15. None had comfort by the brazen
Tribes and families of Israel and hauing seene what forces and number of men fit to beare armes were found in euery Tribe from 20. yeares of age vpwards hee appointed vnto them by direction from the Lord such Princes and Leaders as in worth and reputation were in euery Tribe most eminent Numb 1 46. The number of the whole army was 603550. men for the warres besides women and children also beside the strangers which followed them out of Egypt This great body of an army was diuided by Moses into foure grosse and mighty Battalions each of them containing the strength of three whole Tribes hauing Captains and Colonels appointed vnto them Thus did the blessing which Israel gaue to his children and God himselfe before to Israel take place among them In the middest of the foure great armies sorted vnder their seuerall standards was the Tabernacle Numb 3 8 as a portable or mooueable Temple carryed which was surrounded by the Leuites and the Leuites also by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse vnto it Verse 38 but the sentence of death passed vpon euery soule of the Israelites themselues that durst approach it who were not of the Leuites to whom the charge was wholly committed So sacred was the Tabernacle of the Congregation Numb 1 39 and with such reuerence garded and regarded that two and twenty thousand Priests were dedicated to the seruice and attendance thereof For as the industry in framing euery the least part thereof the curious worke-manship bestowed vpon it Exod. 31 3 4 and the charge and expences about it were exceeding great so the dutifull obseruance in the preseruing and laying vp of the holy vessels the solemne remoouing thereof the vigilant eye in attending thereon together with the prudent and prouident defence of the same serued to procure all due reuerence to the holy things of God and to encrease zeale and deuotion in such as approached neere vnto him euen as on the other side this is the maine cause of the prophanation of the Sacraments and of the contempt of the Word and Prayer and of so little practise of true piety among vs because there is so little feare and reuerence in the hearts of men towards the worship of God and the parts thereof Great was the zeale and forwardnesse both of Princes and people as appeareth both in making the Tabernacle and all manner of worke for the seruice of the Sanctuary Exod. 36 5. in offering afterward For after that Moses had taken order for all things necessary written in the Lawes numbred his armies and diuided them into seuerall Regiments or squadrons whereof the Tribe of Iudah led the Vantgard the twelue Princes or Commanders of the Tribes renowned of the Congregation and the heads of thousands in Israel Numb 1 16. brought their Offerings before the Lord to wit sixe couered Chariots and twelue Oxen to draw them therby to transport as they marched the parts of the Tabernacle Numb 7 2. with all the appurtenances the Sanctuary onely excepted which for more reuerence and regard was carried vpon the shoulders of the sonnes of Kohath vnto whom that care and charge was commited Numb chap. 3. verse 31. Neuerthelesse after so many mercies of God vpon them hauing seene so many miracles shewed so many victories atchieued so many remissions obtained so many benefites receiued and so many iudgements inflicted vpon the disobedient yet they as a stubborne and rebellious generation a generation that set not their heart aright Psalme 78 8. whos 's spirit was not stedfast with God neuer ceased to prouoke him by their sinnes and oftentimes as it were made a generall Conspiracy against him and Moses his seruant so that Miriam and Aaron were not free Arist Rhetor. lib. 2. cap 24. Numb 12.1 verifying the saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euen a mans Kindred know how to enuy at him But among all other mutinies and murmurings recorded in this Booke none was greater then that which happened after the returne of the twelue Aduenturers or Discouerers sent out by Moses into the Territories of Canaan as wel to informe themselues of the force of the inhabitants and fertility of the Countrey as also to take knowledge of the Wayes Passages Riuers Foards Plaines and Mountaines thereof that nothing might be hidden from them For the wrath of God was turned against Israel being kindled by the violent breath of their rebellion Numb 14.22.30.31 so that hee punished the same in a most fearefull manner Iude verse 5. and almost extinguished euery soule of the whole multitude which he had brought out of Egypt for onely two Caleb and Ioshua were excepted And albeit Moses was the mildest and meekest man vpon the earth Numb 12.3 and often prayed vnto God for them to renew his wonted mercies and to consider that theyr destruction would encrease the pride of the Heathen Nations both of the Egyptians from whence they came Numb 24 13. and of the Canaanites to whose Land they were going and preuayled by his wonderfull prayers with him For the prayer of a righteous man auayleth much if it be feruent as the Apostle Iames saith chapt 5. verse 16. yet they ceased not to murmure against him witnesse heereof amongst others the insolent behauiour and conspiracy of Korah Dathan and Abiram and their Partisans Numb 16. verse 1. who for the contempt of God and his Ministers and seeking to ouerthrow the order and discipline of the Church were some of them swallowed vp aliue and by the earth opening her mouth deuoured others euen two hundred and fiftie in number which offered Incense with Korah their Captaine were consumed with fire from heauen besides fourteene thousand and seuen hundred which iustified the former mutiny were stricken dead with a sodaine pestilence as Numb 16. verse 49. Thus while the wicked multitude vsurped ecclesiasticall authority and endeauoured to subuert the power of the Church-gouernment and to bring in a parity that is an horrible confusion by making all men alike by pretending that all the Congregation are holy euery one of them as Numb 16. verse 3. and by rebelliously contending against the high Priest and the cheefest Magistrate to whom God committed the ouersight of all the Almighty altered the course of Nature that They dyed not the common death of all men neither were visited after the visitation of other men Verse 29. but he made a new thing and wrought one of the greatest wonders and myracles which fell out in all the time of Moses his gouernment And the better to assure his people and in his great goodnesse to confirme them touching the election of Aaron and his sonnes to the Priesthood it pleased him also to approoue the same by a great miracle of the Twelue Rods giuen in by the hands of the twelue Tribes of which Moses receyued one of euerie Head and Prince of his Tribe all which being
dispatching worldly matters they must needs neglect better studies For the greater their care is in the one the more their carelesnesse is in the other and the more deepely they diue into the world the more shallow are their meditations in the word The office of the Deacons to attend vpon the poore to receiue the almes with one hand and to distribute them with the other was meerely Ecclesiasticall and therefore being in part of the same nature might with more ease and lesse trouble be annexed to the Ministery of the word yet the Apostles as we heard before cast it from them as a burden vnto them how then shall we in these daies not to bee compared with the Apostles and for dispatch and expedition but children to them presume to mingle and shuffle matters of the world with our Ministery that are of diuers nay contrary nature and thinke to mannage and order them both very sufficiently He would bee accounted a fond and vnwise man who hauing an heauy burden already vpon his shoulders as much as he is able to beare endure should notwithstanding lay hold of another as weighty as the former and yet suppose himselfe to haue sufficient strength to carry it with the same facility But some man may obiect that Peter and Obiection 1 the other Apostles were fisher-men and did also go to fishing after they were called to be Apostles and Paul became a Tent-maker labouring with his hands and exercising a manuall occupation I answer Answer this doth not allow the Ministers of the Gospell to be trades-men or fiâ—hermen where there is a Church well established and reformed they are onely tolerated in the ruines and desolations thrreof In these cases it is lawfull for the Minister to ioyne to his calling another calling in the pouerty of his owne person not otherwise able to maintaine his estate and in the generall want and need of the Church not able sufficiently to prouide for him The causes and occasions of Pauls labouring with his hands were partly that he might not in that point be inferior to the false Apostles who tooke no wages or stipend thereby seeking to winne credite to themselues and to disgrace the true seruants of Christ in regard whereof he sought to cut away occasion from them which desired occasion 2 Cor. 11 12 and partly that he might helpe to ease and support the need and pouerty of the Church The Apostles did this in case of necessity but what is this to iustifie and beare out the practise of worldly minded men who do it to be great men in the world to grow rich and wealthy and to raise vp their posterity to be mighty vpon the earth These are so much choaked with the thornes of cares of this life and deceitfulnesse of riches that they can preach sildome and that so coldly and rawly and vndigestedly as that it may well appeare they haue earth in their mindes and mouthes that their voyces are stopped and their guifts are decayed and their zeale is quenched What then will Obiect 2 some say Would you haue vs alwayes poring vpon a booke or would you not haue vs prouide for our family that God hath giuen vs I answer Answer it is lawfull to do the office of the father of a family to order the matters of his owne houshold aright GOD commandeth it man willeth it nature requireth it and law alloweth of it so that Whosoeuer prouideth not for his owne 1 Tim. 5 8. especially those of his family hath denied the faith and is worse then an Infidell Neither are men alwayes bound to bee in their studies as in a Prison that which wanteth seasonable rest cannot long endure and continue The minde is as a man that trauaileth a long iourney in the end he will wax weary and must haue rest or as a bow that cannot stand alwayes bent lest it be ouermuch weakned If an archer should continually shoote in his bow and neuer vnbend it hee would in short time breake it into shiuers and make it vnprofitable So when the Minister hath wearied himselfe in the weighty workes of his holy calling he is not denied leaue and liberty to refresh himselfe other waies If it bee in shooting or grafting or planting or such like he sinnes not prouided that there be a difference made betweene recreation and an occupation and that they hinder not his generall or particular calling Euery Minister if aright hee consider of his place shall finde hee hath as much as hee can turne his head and hand vnto when they do their best endeuour Wee are commanded to giue no offence to Iew or Gentile or to the Church of GOD. 1 Cor. 10 32 But for vs that professe our selues spirituall men and yet to liue as temporall men is offensiue to the people and layeth a stumbling blocke before them and therefore it is to be auoided of vs. Let vs set before vs the example of Christ Iesus and his practise Luke 12 verse 13. who refused to diuide the inheritance among the Bretheren hauing respect vnto the boundes and limites of his calling declaring therby that it belongeth in no wise to the Ministers of the word to intermeddle in the iudgement of such causes Hee failed not in any duties that fell out in the compasse of his calling but perfourmed them willingly this office he vtterly refused and therefore no doubt was impertinent to the Minister Likewise when the people would haue taken him and made him King he conueyed himselfe out of their sight and would not accept such honour at their hands Thus he also refused to pronounce sentence vpon the harlot that was brought vnto him Iohn 8 11. saying I do not condemne thee goe thy way and sinne no more so that hee would not meddle with ciuill and criminall causes And as he practised himselfe so hee taught his Apostles and others that professed to be his Disciples When one that was called to follow Christ Math 22 25. Luk. 9 59 60 61 62 said Lord suffer mee first to go and bury my father Iesus saide vnto him Let the dead bury their dead but go thou preach the Kingdome of God Then another saide I will follow thee Lord but let me goe first and bid them farewell which are at mine house Iesus saide vnto him No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of GOD. To conclude therefore no man must ouer-burden himselfe with things that belong not to his calling And albeit some haue done such things in the pouerty of the Church yet wee must make a difference betweene those that doe it to sustaine necessity and others that thereby maintaine superfluity the one doth it thorough defect the other in all pompe and excesse Thirdly this reproueth those that albeit they doe not entangle them-selues in worldly businesse The third reproofe yet they entangle themselues with sundry liuings that it is not possible for them
vntoward but holde on in a constant course 2 Tim. 2. Proouing if God at any time will giue them repentance to come out of the snares of the Diuell of whom they are holden captiues Lastly we must testifie our sorrow for our people mourne for the hardnesse of their heart and be heartily greeued to see their vntowardnes that though the Sunne shine neuer so cleerely yet they shut their eies and will not behold the light of the truth whose eyes the god of this world hath blinded and hardened their hearts lest they should bee conuerted and saued This affection of vnfeigned sorrow was in Christ our Sauiour when he had preached with great power but small profit in the hearers He looked round about on them angerly mourning also for the hardnesse of their heart Mark 3 5. If these things bee found in vs readinesse of minde to care for the people painefulnesse in our places to turne them to God and sorrow of heart for their hardnesse and infidelity we may truely comfort our selues and be assured to be honoured of Christ both in this life and in the life to come CHAP. II. 1. AND the Lord spake vnto Moses and to Aaron saying 2. Euery man of the Children of Israel shall campe by his standard and vnder the Ensigne of their Fathers house farre off about the Tabernacle of the Congregation shall they pitch IN this Chapter is set foorth the disposing and ordering of their Tents For in the former chapter we haue heard how the people were numbred the Tribes distinguished and ouer euery one seuerall Princes appointed who were choise men euen the heads of the house of their Fathers to be Rulers Gouernors ouer this great multitude For what is the people without Princes but as an hoast and armie of men without Captaines to leade them as a shippe without a Pilot or as a body without an head or as an house without a maister The heathen haue seene thus far that the multitude is as a monster with many heads Horat. Epist resembling the confusion that was at Babel Wherefore the necessity of ouerseers being so great it pleased GOD first of al to appoint them Magistrates to take the muster Now wee haue heere to consider another testimony of Gods mercy toward them in that he doth diuide and distribute them into certaine rankes and regiments and maketh choise himselfe in what order they should pitch their Tents and likewise march forward toward the Land of Canaan in what manner they should make a stay and in what manner he would haue them remoue This was both necessary and profitable and not to be omitted seeing nothing can be more foule and deformed then to see a company of men gathered together without order and mingled together in all confusion The causes of this dealing of God toward his people are three Three causes why God assigneth to euery Tribe his place and order one in respect of himselfe another in respect of Israel the third in regard of the enemies of them both of God and his people The cause respecting God is that they and all other might see what a wise God they serue For he would haue his name not onely knowne in Israel but magnified throughout all the world If they professing the knowledge and seruice of the true God had wandered vp and down in the wilde and waste wildernesse in such troopes and bandes of men in a confused and disordered manner not knowing who should go before nor regarding who should follow after the name of God would haue beene dishonoured his wisedome impaired and his glory diminished It pleased him therefore euen in regard of himselfe to make manifest his wisedome and excellency in leading them foorth in most excellent and exquisite order and to assigne to euery one his proper place that they might say What god is like vnto our God Or who is to bee compared with him Who is so glorious in holinesse fearefull in prayses doing wonders Exod. 15 11 Let vs therefore confesse that he is wise in heart yea the wisest and mighty in strength yea the mightiest so that the foolishnesse of God is wiser then men and the weaknesse of God is stronger then men Iob 9 4 Esay 31 2 1 Cor. 1 25 and therefore to this God onely wise must bee praise and glory through Iesus Christ for euer Secondly hee leaueth them not to themselues but assigneth to each Tribe his proper mansion to take away from them all confusion and to cut off all matter of contention For except he had established as by a law the order that should be obserued among them and thereby decided all questions and controuersies that might arise touching priority precedency many hurli-burlies and heart-burnings would be entertained and part-takings would be nourished which being kindled at the first as a little sparke of fire would afterward breake out into such a fire and flame as would spread further and in the ende hardly be quenched For the tribe of Reuben challenging the preheminence in regard of birth-right would not easily lose his right but wold take it done in contempt and to his reproach to be put behinde to come after any other On the other side their harts were not so high and haughty to lift vp themselues aboue their brethren but the rest of the Tribes woulde haue thrust them downe as low and to their perpetuall disgrace and dishonour haue sunke them downe to the bottome and appointed them the last and lowest place in regard of the curse of Iacob that lay heauy vpon them who had saide long before Gen 49 4 Thou shalt not bee excellent thy dignity is gone Againe a new trouble and tumult would arise touching the sonnes of the Concubines for such as were borne of Rahel and Lea the two wiues of Iacob would neuer yeeld nor thinke it fit to make thē equal to themselues much lesse to suffer them to go before them and so to carpe and crow ouer them For as it was in their fathers while the corne was in the grasse hope of posterity was in the cradle so it would bee in the children We see the emulation that was between Isaac and Ismael betweene Iacob and Esau likewise betweene the sonnes of Iacob who were the founders and fountaines of the twelue Tribes Moreouer such as did exceede the other in multitude of men and strength of armes had tasted of Gods blessings before others would iudge themselues worthy to be honored and preferred and themselues wronged iniured vnlesse they had not onely the right hand of fellowship giuen them but the vpper hand of iurisdiction authority granted vnto them and thus the sonnes of Simeon would neuer haue suffered themselues to be brought into order and haue pitched vnder the standard of Reuben but haue iudged themselues worthy of the place of superiority and haue made the other their vnderlings as a footstoole to tread vpon For
But wee haue a better and stronger motiue to mooue vs to suffer then the forcible weapon of necessity euen the vnchangeable purpose of God whose gracious will it is that through manifold tribulations wee should enter into the kingdome of heauen Lastly wee must haue an eye cast vpward to the rich recompence of reward that shall be giuen vnto vs. For the greater our tryals are the greater shall our reward be It is said by the Apostle that Moses chose rather to suffer aduersity with the people of God then to enioy the pleasures of sinne for a season because he had respect to the recompence of the reward Hebrewes 11 The afflictions of this present life are all temporall and transitory they haue an end in a short space but the glory prepared and reserued for the Saints in the next life 2 Cor. 4 17. shall know no end for our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall weight of glory while wee looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Our afflictions shall not continue long vpon vs they shall speedily haue an end which ought to deuoure the bitternesse thereof and swallow vp the tediousnesse that creepeth vpon vs. Thus much of the meanes or motiues to worke patience in vs. Now it remaineth that we examine our selues whether it be in vs or not The signes of patience For if we be without patience we shall neuer bee able to hold out our profession vnto the end It is as salt that must season euery duty If then this bee not found in vs we are but as time-seruers that continue for a season or as the morning dew which vanisheth at the rising of the Sunne or as the grasse vpon the house-top which flourisheth for a while and afterward withereth away Let vs therefore consider the signes and tokens whereby we may try our selues and prooue whether it be in vs or not One signe is an heart resolued to abide whatsoeuer is laide vpon vs whether it bee for sinne or for tryall For we must vnderstand that some afflictions are laide vpon vs for our sinnes and some for our tryall Examples of both we haue in the Scriptures to informe vs in these points Touching sinne the Prophet saith Lament 3 verse 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne When Christ had cured the man that had lyen eight and thirty yeares at the poole of Bethesda he found him afterward in the Temple and saide vnto him Behold thou art made whole sinne no more Iohn 5.14 lest a worse thing come vnto thee He had suffered a great iudgment yet the Lord threatneth him with a greater he had beene diseased many yeares yet he was to feare a worse euill Touching triall we may looke vpon Iob all whose sufferings were for triall of his faith obedience and sincerity The like speaketh Christ to the Disciples seeing a man which was blinde from his birth and asking him Maister who did sinne this man or his parents that he was borne blinde For he answered them Neyther hath this man sinned nor his parents Iohn 9 1 2 3. but that the workes of God should be shewed on him Now then whether our afflictions be to chastise vs or to prooue vs the faithfull man is perswaded and resolued to beare them If his sinnes be remitted and the guilt of them remoued he careth not though the crosse abide and continue still He that standeth thus affected hath laide vp a good signe to be knowne for his patience The pardon of our sin must more reioyce vs then the feeling of the crosse can dismay vs. Secondly when we suffer and suffer much yet we must not cease to loue the Lord that striketh vs. Though the punishment be bitter we must not hate the hand that giueth the stroke but imbrace it heartily and loue it still This affection was in Iob when he had sustained the losse of his cattell of his seruants of his sonnes and of all his substance he hated not GOD nor murmured against him but acknowledged in the midst of al Naked came I out of my mothers wombe Iob 1 21. and naked shall I returne thither the Lord hath giuen and the Lord hath taken away blessed bee the Name of the LORD Where wee see hee blesseth God not onely for his giuing but for his taking away not onely for his blessings but for his chastisements A notable example for vs to follow and a certaine signe to make triall of our patience It is the ordinary manner of wicked men when they haue receiued guifts and are filled with good things to giue God thankes and to say God be thanked but if their riches honours peace and guifts be taken away all is done their thankes are ceassed their mouthes are stopped and their tongues are tyed It is a notable saying of the Prophet Psalme 130 3 4. If thou O LORD straightly markest iniquities O LORD who shall stand but mercy is with thee that thou maiest bee feared If our loue of GOD bee prooued when his iustice is shewed and our feare when his mercy is extended toward vs we may assure our owne hearts wee haue the spirit of patience within vs. It is truely saide hee loueth the partie well that can loue him when hee hath done him iniury True it is GOD can doe vs no wrong nor deale vniustly with vs but if hee lay heauy punnishments vppon vs and we doe patiently abide them and loue God still heartily and vnfainedly it is a great comfort that we are his For who can loue God when hee is wounded by his hand but he that is vndoubtedly in his fauour and friendship Wherefore as God chastiseth those that belong to him because he loueth them so it is their duety to loue him because he chastiseth them Thirdly another signe of patience is humility and humbling our selues vnder his blowes and strokes laid vpon vs. If once we beginne to reason and dispute of the causes for which we suffer and say why should the Lord thus deale with vs or to vaunt of our sufferings in the spirit of vanity and say who is like vnto me or what man hath endured such things it is plaine and euident we are farre from true humility and consequently from true patience Iob is made a mirror of patience to all posterities to the ende of the world which did euidently appeare to be in him by the liuely fruits thereof And albeit he suffered much more then others yet in the middes of all his sufferings and losses he did not sinne Iob 1.22 and 2.10 nor charge God foolishly who being mooued to confesse his hypocrisie and being iudged an extraordinary wicked man by his extraordinary afflictions he answered Thou speakest like a foolish woman what shall we
Tribe Gen. 49 17. Dan shall be a serpent by the way an adder in the path that biteth the horse-heeles so that his rider shall fall backward which declareth that the power might of this Tribe should not be great but preuaile rather by fraud and deceit 〈◊〉 15 76.18 27. Thus Sampson preuailed against the Philistims and afterward they ouercame the City Laish â—â—ctrine 7. â—â—d oftenâ—â—â—es maketh â—ise of the â—â—kest inâ—â—â—ments and burnt it with fire We learne from hence that it pleaseth God oftentimes to chuse and vse the weakest meanest men to bee instruments for the accomplishing of his greatest workes Hee maketh choice of inferiour things to performe his decrees and to do good to his Church and to serue him wheresoeuer hee purposeth to imploy them This appeareth cleerer then the Sun throughout the Scriptures in preferring the younger before the elder in the calling of many Iudges in the election of many Kings in the separating of many Prophets and in the ordaining of many Apostles who were of little reckoning and estimation before their honour and aduancement to verifie that which the Psalmist saith Psal 75 6 7. Promotion commeth neyther from the East nor from the West nor from the South but God is the Iudge he putteth downe one and setteth vp another Saul was a seeker of his fathers asses and though hee found not them he found the kingdome Samuel being sent to annoint him 1 Sam. 10. Dauid was the youngest of his fathers house and the lowest among one of the lowest families left with the sheepe in the wildernesse according to that in the Psalme He chose Dauid his seruant and tooke him from the sheepe-folds â—â—al 78 70 71 from following the Ewes great with young he brought him to feede Iacob his people and Israel his inheritance And as God chose him from feeding a flocke of sheep to feed a better flocke so he chose some of his Apostles from catching fish to catch foules Peter was a fisherman as before him Amos was an heard-man Thus did God throw downe the strong walles of Iericho not by might of men nor by munition of war but by Rams horns which were blowed by the Priests Iosh 6 20 In the creation he brought light out of darknesse the fowles out of the waters and all things out of nothing Gen. 1 3 20. Heb. 11 3. Christ wrought many of his cures in like manner in healing the blinde man for hee spate on the ground made clay of the spettle and then annointed the eyes of the blinde man with the clay then he had him wash in the poole of Siloam who by and by went his way washed and came seeing Iohn 9 6 7. Likewise in the worke of our redemption the truth of this is more apparant for he wrought by contraries bringing life out of death He came downe to the earth to lift vs vp into heauen Beza Confess chap. 3. art 29. Eph. 2 6. He suffered the punishments of our sinnes that he might make vs free from them Math. 11 28. 1 Pet. 2 24. He perfectly fulfilled all righteousnesse that he might couer our vnrighteousnesse Rom. 5 19. And to the end he might fully satisfie for our sinnes hee was made sinne that wee might be made the righteousnesse of God in him 2 Corin. 5 21. He was bound that we might be loosed hee was condemned that we might be acquitted he was crucified in his body that hee might nayle our sinnes to his Crosse and fasten them there for euer Col. 2 14. He tooke vpon him the curse due to vs that he might appease the wrath of his Father against vs Heb. 10 10. He dyed for vs that we might liue he was buried and laide in the graue that he might ouercome death in his owne cabin and denne Acts 2 24. Lastly he rose againe as a Captain and Conqueror from the dead and could not be holden of the sorrowes of death that wee should walke in newnesse of life Rom 6 4. All these examples of Saul of Dauid of Amos of Peter of Christ of the Patriarkes of the Prophets of the Iudges and of the Apostles serue to teach vs this truth that it is the manner of Gods dealing to make choise of small meanes to effect great matters and to single out weake instruments to worke out worthy enterprises Neither ought this to be maruelled at as Reason 1 strange in our eyes For if there were no other reason to induce vs to beleeue it the only will and good pleasure of God ought to be sufficient as being the highest mouing cause and indeed the cause of all causes His will is a law and who shall heerein controule him of errour or conuince him of folly or condemne him of vnsufficiency If he will let the full rich goe away empty who shall say vnto him Why dost thou so Or who can accuse him of rashnesse This is that which Christ our Sauiour setteth downe Luc. 10 21. In that houre Iesus reioyced in spirit and saide I thanke thee O Father Lord of heauen and earth that thou hast hidde these things from the wise and prudent and hast reuealed them vnto babes euen so Father for so it seemed good in thy sight Where wee see he maketh the pleasure of God to be the stay of himselfe so it ought to be with vs if we once come to know what seemeth good in the eyes of God though we know no more though we can see no farther and though ten thousand reasons as a mighty army may seeme to encounter against it yet we must rest our selues vpon it as vpon a rocke and build our house vpon it as a foundation Reason 2 Secondly this serueth best to make manifest the glory of God when as great things are done by a weake hand Now the weaker the instruments are which he setteth on work the more euidently is his power seene and the better doth his praise appeare This gaue Dauid comfort and assurance being a stripling vnarmed and vntrained to the field to encounter hand to hand in a single combat with a mighty gyant he doubted not to ouercome him but was perswaded in his heart of his helpe that neuer forsaketh his that trust in him and call vpon him that he should smite him with his sling take his head from him with his sword and giue the carcasses of the hoste of the Philistims vnto the fowles of the ayre and to the wild beasts of the earth and he maketh this the reason of all That all the earth may know that there is a God in Israel 1 Sam. 17.46 1 Sam. 17.46 This also doth the Apostle inferre and inforce in another kind speaking of our saluation and redemption and of those that are counted worthy to be partakers of them 1 Cor. 1.26 1 Cor. 1.26 27 28 29 31. You know your calling how that not many wise men after the flesh nor many mighty nor many noble are called but
opinion of their exceeding great knowledge and wonderfull gifts which no man seeth or can see in them but themselues that are deceiued by selfe-loue suppose they need not frequent the hearing of the word as if it were for nouices or ignorant persons only that know nothing Hence it is that they flattering themselues in an ouerweening perswasion of that which it is to bee feared is not in them say What can they teach vs that we knew not before Can they make vs goe from the many wiser then we came vnto them Or can they deuise any new points of religion or set vp new Articles to bee beleeued that wee neuer heard off before I answer we go not about to broach any new doctrine neither doe wee coyne any new counterfeit faith Gal. 1 8. If we or an Angell from heauen teach any otherwise then the Fathers beleeued from the beginning we are accursed We teach Iesus Christ the same yesterday and to day and for euer Hebr. 13 8. The ende of the preaching of the word is not chiefely or principally to plant knowledge whereas these make it the onely end If a man had all knowledge and could speake with the tongues of men and Angels yet ought hee to come diligently into the house of God and to attend carefully to his word For albeit we haue knowledge for the time present yet wee may forget our knowledge so as that which we hold this day we may let slippe from vs to morrow And there is nothing which wee know but we may know it better and more fully and distinctly Besides the word serueth to kindle our zeale and to stirre vp our affections as it were to blow the coales by kindling the sparkes that the fire goe not out Lastly The third reproofe they are reproued that extoll to the skies the Kingdomes and Commonwealths of the heathen as the onely prosperous florishing and happy Nations which indeed excelled in outward glory and thereby dazeled the eyes of many yet indeed were no better then assemblies and companies of men destitute of religion and consequently of saluation Their peace and prosperity their wealth and dignity were all carnall and momentany rising out of the earth and sinking downe into the earth againe their praise also is of men It is the maintenance of true religion that maketh a people truely happy and the meanes of spreading abroad true religion is the ministery of the word there is no way to know it to practise it but by this Such as imbrace it are truely wise such as forsake it and reiect it haue no wisedome in them Ier. 8 9. No kingdome or State can flourish no Common-wealth can prosper no Prince no Potentate no people can bee wise or blessed in their gouernment but by honouring and obeying of Almighty God as he hath commanded Hence it is that Moses saith I haue taught you statutes and iudgements Deut 4 5 6. euen as the Lord my God hath commanded me c. Keepe them therefore and do them for this is your wisedome and your vnderstanding in the sight of the Nations which shall heare all these statutes and say Surely this great natioÌ„ is a wise vnderstanding people Likewise the Lord promiseth that this obedience to the precepts of God without adding or diminishing should make them blessed euery way in the fruite of their bodies of their fields of their cattell Deut. 28 3 4. and in euery thing that they put their hands vnto whâ—ras if they did not keep the Law of the Lord their God his iudgments and statutes which he had commanded them he threatneth to bring all curses vpon them as famine and hunger nakednes and pouerty dissolution and captiuity vntill hee had cast them out of the Land which he had giuen vnto their fathers Deut. 28. All Cities Commonwealths are to be the hostes of the Church and dwelling places for the faithfull without giuing entertainment to the truth Gospell they are as Lanthornes without a light or as the Firmament without the Sunne There is no kingdome no towne no family no person that can attaine vnto happinsse and true blessednesse except they worship the Lord aright according to his word If we be with him he will be with vs he will honour those that honour him and despise those that despise him 1 Sam. 2 30. It is true religion that establisheth our seates and maketh them prosperous contrariwise impiety and superstition and false worship are the certaine ruine and destruction of the Nation that imbrace them But it will be obiected Obiection What say you of the kingdomes of the heathen Had they not large Dominions Were they not the Monarchies of the world did they not greatly prosper in this world I answer Answer it is true they wanted not outward peace honour dignity wealth pleasures dominions and largenesse of Empires howbeit the cause of their prosperity was not their idolatry and false worship this is to alledge a false cause in stead of a true forasmuch as their detestable abhominations and horrible prophanations of the seruice of God were the causes of their finall ouerthrow which neuer ceassed to call and cry for vengeance to God vntill he with his thunderbolts from heauen had striken them downe to the ground The true causes of the prosperity of Pagans and heathen are these The causes why heathen Common-wealths flourished Matth. 5 44 the first is the great mercy and goodnesse of God who doth good to the vnthankfull and vngodly hee letteth his raine to fall vpon the fields of the iust and vniust and causeth his Sun to shine vpon the godly and vngodly the Christian and the heathen And albeit he be prouoked euery day and therefore may iustly poure downe the full viols of his wrath indignation vpon the earth yet hee is a God of patience and long suffering waiting for the conuersion of men so that if they repent not both they are made without excuse and the iustice of God is cleered when hee iudgeth This is one cause why hee suffereth them to flourish Another is that he may giue theÌ„ the greater ouerthrow For the higher their heads and hornes are lifted vp the more is their fall when they go to ruine The greater their sin is the greater must their punishment be God hath made himselfe knowne among them and not left himselfe without witnesse Acts 14.17 in that he did good and gaue them raine from heauen fruitfull seasons filling their hearts with foode and gladnesse He gaue much vnto them and therefore required much of them againe Thirdly it was his pleasure to prouide for his Church that liued and soiourned among them that they might be as Innes to lodge them and as Cities of refuge to entertaine them wheÌ„ they fled vnto them from the auenger of blood He gaue them peace that the Church also might enioy peace among them he made them to flourish that his people that liued with
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
should be as frontlets betweene their eyes and write them vpon the postes of their houses and gates of their Cities all these were as helpes for memory against forgetfulnesse as if he had said vnto them Haue them alwayes in remembrance Of all persons old men seeme to haue the weakest memories which decay with their age and these doe most of all complaine of them howbeit the heathen man telleth vs that there is no man so old Cicero lib. de Senect that hath forgotten where he laid vp his treasure All men remember the things they most regard such as they loue they will not forget forasmuch as Where the treasure is there will the heart be also Mat. 6.21 If then we remember not the things of God the chiefe cause is because we doe not much esteeme of them Set an high price vpon them value them aboue thy siluer and thy gold esteeme them beyond all pearles and precious stones and thou shalt finde thy memory much bettered and encreased The fourth is to plant in vs true godlinesse and reforme our liues as it were to rid our ground of all bryars bushes before we sow any thing in it The gate of Gods house is the gate of righteousnesse because none but the iust and righteous ought to enter into it Psa 118.19 20. This is the cause that Iacob when hee went to Bethel to worship God first cleansed his house of the filthines of idolatry and commanded his houshold to be cleane Gen. 35. â— and change their garments thereby vnderstanding the purity of the heart and the changing of their mindes by the renuing of them according to true godlinesse Thus doth the Lord command the Israelites to wash their cloathes and sanctifie themselues before they came to heare the law at his mouth Exo. 19.14 To this purpose Dauid saith Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar O Lord. If we come into Gods presence without sanctification we offer a sacrifice full of blemishes which his soule abhorreth He reiecteth our prayers as abominable and our hearing of his word is turned into sinne Lastly we are bound to lay vp in the heart that which we heare for God especially requireth the heart If that be wanting he misseth it by and by he espyeth it so soon as we come as he did him that came to the marriage feast without his wedding garment Mat. 22.11 There is no man hath any treasure that leaueth or layeth it commonly and carelesly but he locketh it vp that no man should take it from him the word is a pearle and a pearle of such price that when he hath found it that knoweth the worth of it Matth. 13. he selleth all that he hath to buy it the heart is as it were the coffer where we ought to keepe it If we hold it in our hands or haue it in our heads or suffer it to dwell in our mouthes onely and cannot afford to giue it roome and lodging in our hearts it is in danger euery foote to be taken from vs and we surprised of it Esay 29.13 Such persons honour him with their lips but their harts are far from him Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart So did Isaac go out into the fields to meditate Luk. 2.10 Gen. 24.63 at euentide he chose a solitary place and fit season to call to minde such things as he had heard Wherefore let vs also lay vp in our soules and ponder in our hearts such good things as wee haue learned and let vs hide them as in the casket of a good conscience that in all times of need we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come how we may be tempted assaulted into what dangers of spiritual enemies we may fall how bitter will those dayes be vnto vs if wee haue no word of God dweling in vs to comfort vs raise vs vp againe It wil then be too late to go and buy oile in our lamps when we should vse it Let vs store our selues with plenty of heauenly meditations that we may neuer be too seeke and arme our selues with such sufficient furniture that wheresoeuer the enemy seeke to foile vs and to make a breach into our soules we may be able to resist him and to stand fast in the power of God against all the wyles of the diuell 21. And the Lord spake vnto Moses saying 22. Take also the summe of the sonnes of Gershon throughout the houses of their fathers by their families 23. From thirty yeares old and vpward vntill fifty yeare old shalt thou number them all that enter in to performe the seruice to doe the worke in the Tabernacle of the Congregation 24. This is the seruice of the families of the Gershonites to serue and for burdens 25. And they shall beare the Curtaines of the Tabernacle and the Tabernacle of the Congregation his couering and the couering of the badgers skinnes that is aboue vpon it and the hanging for the doore of the Tabernacle of the Congregation 26. And the hangings of the Court and the hanging for the doore of the gate of the Court which is by the Tabernacle by the Altar round about and their cords and all the instruments of their seruice all that is made for them so shall they serue 27. At the appointment of Aaron and his sonnes shall be all the seruice of the sonnes of the Gersbonites in all their burdens and in all their seruice and ye shall appoint vnto them in charge all their burdens 28. This is the seruice of the families of the sonnes of Gershon in the Tabernacle of the Congregation and their charge shall be vnder the hand of Ithamar the sonne of Aaron the Priest Hitherto Moses hath spoken of the Kohathites and he hath done it more largely then he doth handle the other families for the causes noted before In the next place he proceedeth to the Gershonites Touching these first God commandeth them also to be numbred and tâ—â—ir age is appointed and limited as in the foâ—mer from thirty yeares old and vpward vntill fifty Secondly their proper and peculiar charge is expressed what burdens they are to beare to wit the Curtaines and the couerings the cordes the veiles and all the instruments appertaining to their seruice Thirdly all these things before mentioned must be done at the commandement of Aaron and his sonnes Ver. 22 23. Take also the summe of the sons of Gershon c. Obserue with me in this diuision that Moses repeateth sundry points that are set downe in the former chapter as will euidently appeare vnto vs if wee make tryall and comparison in euery one of the three families as for example touching the Kohathites that which hee speaketh of them in this chapter verse 5 7 9. compare it with the 31. verse of the third chapter
soule that they may be preserued from sin from the infection of sin Now if any aske whether the disease of the leprosie be not contagious and therfore whether it be not expedient that all such as are taken and touched with it should be barred and banished from the society of men I confesse this is true and conuenient ought to be so but this was not the chiefe and principall end that God respected and therfore this is left to the Physitians and Masters of that profession to iudge according to the rules of art and experience God committed the matter to the Priests that they should order all things according to the directions giuen vnto them it had beene much safer to haue committed and commended the matter to such as had iudgement in that faculty Moreouer we must consider The leprosie of three sorts that as this disease was foule and filthy vgly and feareful so there are three sorts of it named in the law to wit the leprosie of the body the leprosie of the garments and the leprosie of the house so that it is most probable according to the opinion of the learned that the Iewes in a proper and peculiar manner vnknowne to vs at this day and vnknowne to the Iewes themselues at this day were troubled and tormented with this disease Euen as we that are cast into the last age of the world haue diseases that follow some sinnes which in former times were not knowne to the Physitians themselues And heereupon no doubt prophane writers tooke occasion to deuise sundry lyes and slanders against the whole nation of the Iewes as if it were hereditary vnto them and that all the posterity of Abraham were full of botches and blisters and itches and therefore were driuen out of Egypt by force Ioseph antiq lib. 9. lest they should corrupt the rest with their infection This forged surmise had ancient Authors to rest vpon Cornel. Tacit. Iustin lib. 38. and is as likely to proceed from the Egyptians themselues a proude and hauty people as from any other who being ashamed of the plagues that were sent among them and inflicted among them and desirous to blot out the memory of the reproch of their nation and of the vengeance of eternall God turned the iudgement of scabs blisters that fel vpon theÌ„ from themselues to the people of Israel as if they had infected them were for that cause compelled to banish them out of Egypt lest they should corrupt the whole countrey with their maladies But if this had bin the true reason of their departure why did they retaine them so long among them and in the end bestow vpon theÌ„ siluer and gold iewels and precious stones thereby spoiling themselues to enrich their enemies or why did they persecute them with such hatred at the red sea that themselues were drowned Furthermore among the curses that God denounceth to bring vpoÌ„ his people for the contempt of his word disobedience to his lawes Deut. 28.27 he threatneth to smite them with the botch of Egypt and with the hemrohds and with the scabbes and with the itch whereof they should not be healed Lastly if the people of God had beene haunted and vexed with any such filthy diseases the Lord would neuer haue established such sharpe and seuere lawes among them the like whereof were not to be found among forreine nations whereby such were separated from the company of men as had any loathsome and noysome vlcers and sicknesses following them yea if any suspition did arise they were seuered and sundered from the rest for a time vntill the trueth were throughly knowne and found out as appeareth at large in the booke of Leuiticus Verse 2. Command the children of Israel that they put out c. Heere we haue a plaine and expresse commandement of God charging Moses to put out lepers vncleane persons from the Congregation The Apostle Paul speaking of fornicators and incestuous persons that were vncleane liuers vncleane in body and in soule vseth the same word Put out such from among you 1 Cor. 5.13 thereby Doctrine 1 shewing what God intended by this Ceremony Obstinate sinners are to be cast out of the Church the substance whereof teacheth this truth namely that obstinate sinners are to be cast out of the Church All open offenders and vnreformed persons by the dreadfull and direfull sentence of excommunication as it were by the two edged sword of God are to be cut off from the fellowship of the Church and from all the priuiledges that belong vnto the faithfull This ordinance of God hath good ground vpon the separation mentioned in this place which was not commanded as a ciuill policy to keep the whole from the sick but as a part of Ecclesiasticall discipline inasmuch as the Priests the sonnes of Aaron had the whole knowledge of the cause as well the shutting of them out as the receiuing of them into the hoste as we shewed by sundry examples before There are that draw the originall of this Church-censure euen from Adam whom the Lord cast out of Eden and set an Angel at the entry of the garden who by shaking the blade of a glistering sword feared him from re-entring and suffered him not to touch or taste of that tree which was a Sacrament of life vnto him The like doe the Hebrew interpreters obserue touching Caine Gen. 3.24 whom the Lord cast out and banished from the face of God Gen. 4.14 as the lepers were cast out of the fellowship of men For what else is the face of God but the place appointed for his worship where he was wont to appeare to the Fathers and where Adam and his family met together to serue him and to sacrifice vnto him And al â—his was before the law when the sons of God were manifestly distinguished from the sonnes of men Gen 6.1 In the time of the Law we haue many ceremonies to this purpose We see that the vncleane were kept from comming to the Tabernacle from entring into the Temple from the partaking of the sacrifices and from eating the Passeouer Num 19. â— 20. and 9. â— So in another place the Lord threatneth that he shal be cut off from his people that being vncleane eateth of his sacrifice and that the sacrifice shal profit him nothing nor be accounted to him to take away his sinne but that it shall remaine vpon his owne head These are no obscure types darke shadowes but liuely pictures and patternes that represent vnto vs the nature of excommunication Let vs come to the new Testament Mat. 16.13 and 18.18 The vse of the keyes to open and shut and the words of binding and loosing come directly to this purpose And as this trueth is taught by precept so it is farther enlarged and warranted by sundry examples Abraham is commanded to cast out the bond woman her son Ge. 21.10 â— out of his family which was
made light in the Lord that were sometimes darknesse and therefore they must walke as children of the light Secondly for the neglect of this duty the Reason 2 wrath of God falleth vpon the sonnes of men He is the God of order and requireth that all things in the Church be done in order Hence it is that the Apostle saith Col. 3 6. For such things sake the wrath of God commeth vpon the children of disobedience And we haue sundry examples of this in the people of Israel who were diuersly destroied because of their sins 1 Cor. 10 5. With many of them God was not well pleased for they were ouerthrowne in the Wildernesse If then notorious sins bring downe Gods wrath notorious sinners are not to bee winked at to the end that his wrath may bee turned away Reason 3 Thirdly we shewed before that they were as swine and dogges or as vncleane beasts and should not be admitted to the fellowship of Christs sheepe which are cleane lest they defile them and corrupt them through their contagion and tread downe with their feete the residue of their pastures The Apostle saith 1 Cor. 5 6. Doe ye not know that a little leauen leaueneth the whole lumpe Sinne therefore being infectious the sinner is not to bee tollerated in the assembly of the righteous The vses remaine to be handled First of Vse all it should minister great matter of much greefe and sorrow to euery society of Christian men and women when any of the Congregation grow to be thus prophane and defiled with the contagion of sinne Is it not a great greefe to haue any one member of the body cut off Or can any endure it without paine and anguish So should it be when any that is called a brother is put from the rest of the body of the Church and seuered from the externall communion of Saints This the Apostle teacheth 1 Corinth 5 2. Ye are puffed vp and haue not sorrowed This reprooueth those that regard not this censure whether it bee executed vpon themselues or others neyther are touched with the dishonour that is done to God when hainous and horrible sinnes do breake out of the bosome of the Church The Prophet testifieth Psal 119 136. that his eyes gushed out Riuers of teares because they kept not his law So the Lord speaketh to the man that was cloathed in linnen whom he appointed to preserue such as were his Ezek. 9 4. Goe through the middest of the City through the middest of Ierusalem and set a marke vpon the foreheads of the men that sigh and that cry for all the abhominations that bee done in the middest thereof If any man be present and behold the Chirurgian ready to cut off the arme or legge of another he is moued with a kinde of compassion and commiseration and is touched with greefe for it how much more ought wee to be greeued when a brother is cut off from the communion of the Church which is the mother of vs al The Prophet reioyced whē they said vnto him Let vs go into the house of the Lord so it ought to minister matter of mourning when any haue this greeuous punishment laid vpon them as to be turned out of the Church It ought therefore to be accounted neither matter of ioy nor matter of gain neither should we bee glad to heare that any are so proceeded against Secondly it is a cause of great mercy and Vse 2 of a wonderfull blessing from God whē such as transgresse are resisted and punished So long as sinne is suffered God is offended and his wrath is extended ouer those places and persons He hath a controuersie against those that sin against him Iosh 7 1◠◠8 1 2. The host of Israel could not prosper so long as Achan remained among them the enemies preuailed against them and they turned their backs vnto them but when he was taken away and the glory of God reuenged which he had defaced Israel prospered and had the vpper hand They could not stand before their enemies vntill they had put the accursed thing from among them And how much he hateth sin he declareth sometimes in his owne seruants for Ionah must be cast into the sea or else the Ship and the passengers in it shall euer be in ieopardy therfore he said vnto the Marriners Take me vp and cast me foorth into the sea so shall the sea bee calme vnto you 〈◊〉 12. ◠for I know that for my sake this great tempest is vpon you If then he spare not his owne people how should he spare others that are his enemies We haue a notable example of this afterward in this booke when the people of Israel began to commit whoredome with the daughters of Moab bowed down vnto their Gods and so coupled themselues vnto Baal-peor God brought a fearefull iudgment vpon them 〈◊〉 8 9. and there died in that plague foure and twenty thousand But Phinehas the son of Eleazar rose vp from the middest of the Congregation and with his speare he smote the adulterer and the adulteresse so the plague ceased from the children of Israel the anger of God being turned away from them A contrary example is to be seene in Eli 1 Sam. 2. hee winked at the wickednes of his vngodly sons and it brought downe a greeuous iudgment vpon them and vpon himselfe and vpon the people Such churches therfore as are carefull to put from among them notorious offenders are blessed of God Sinne is the cause of all iudgement and the remouing thereof bringeth all blessings with it Thirdly euery Congregation is bound to Vse 3 purge their owne body from such excrements and filthinesse as annoy it We must haue herein true zeale godly courage in the cause of God and his truth We must not stand in feare of the faces of men though they be neuer so great and mighty The censures of the Church must not be like the spiders web which catcheth flyes and gnats wheras the bigger creatures break from it They must be administred indifferently without all respect of persons otherwise it laieth open a gap to destroy religion faith honesty iustice and equity maketh a way to wrong and all impiety This reproueth such as dare not deale with great mē rich men and mighty men they are afraid to touch them lest they purchase their displeasure 〈◊〉 in Phor. 〈◊〉 1. These are like to fowlers that pitch not the net to catch kites or Hawkes that do hurt but for such as do no hurt They suffer great men to do what they list and see thē not they let them alone either through negligence they will not or through feare they dare not controlle them according to the saying of the Poet 〈◊〉 satyr 2. Dat veniam coruis vexat censura columbas They that are censors or chastisers of the manners of others do pardon such as are most wicked and greatest malefactors but doe condemne them that
all holinesse and righteousnesse Hence it is that God tollerated many things among his people which he neuer allowed simply as appeareth in the case of diuorcement 〈◊〉 4 1. and many other of like nature So hee suffered the next of kinne to pursue him to death that had slaine his kinsman if he were taken out of the City of his refuge but God neuerthelesse did neuer approue of this to set vpon the person that had done him no harme neither aloweth any to follow the rage of his choler and to execute the malice of his heart so that this law hath no place among vs. For we must marke this as a certaine rule that ciuil gouernment cannot change any thing in the ten Commandements or set downe any thing to the preiudice of them Many things were permitted vnto the Iewes because of the hardnesse of their hearts Math. 19 8. but from the beginning it was not so They then that would put away their wiues for euery cause might as well alledge the law of giuing them a bill of diuorcement as others produce the auenger of blood to iustifie the prosecution of priuate reuenge forasmuch as the one is a breach of the seauenth Commandement the other is a breach of the sixth Commandement And thus much in answer of the obiections Thirdly we are put in mind of this duty Vse 3 that seeing all sin is committed against God we should be afraid to sinne against him and ought aboue all things to take heed of his wrath and indignation We are rather to chuse any course or take any way then runne into his displeasure Thus it was with Ioseph of whom we spake before he was content rather to be slandered vniustly and accused falsely of his leud and lasciuious mistrisse yea to be imprisoned and punished by his ouer-credulous master then he would make a breach in his owne soule sin against God Let a man once perish his conscience the wracke is not easily made vp again It is like a water-course which is not easily stopped It is better to fall into the hands of men then of God for he can make our innocency knowne and the vprightnesse of our cause to appeare that it shall break out as the light and shine as the Sunne at noone daies as we shall shew more euidently in the end of this chapter True it is the greatest sort of men make it a common matter because it is common they account it a small and light matter to sin against God When they heare that by cōmitting euill they sin in Gods sight and prouoke him to anger they regard not much those threatnings they make a mock of sin and feare not the euent of it not considering they play with a serpent that will in the end sting thē vnto death when it hath wrapped them fast as it were in fetters that they can by no meanes escape We must account no sin to be in it owne nature little as a mote but esteeme of it as a great beame albeit there be difference betweene them and some be greater then other This cogitation once taking place in vs How we may vnderstand the greeuousnesse of sin Eph. 5 3. will make vs feare and tremble at the naming of it The Apostle speaking of fornication and vncleannesse and such like euils saith Let it not be once named among you as it becommeth Saints For the Scripture laieth hold on our straying thoughts and wandring motions of the minde though we neuer giue assent vnto them but labour to remoue and repell them so soone as they arise in vs and abhorre them and our selues for them These first motions and lusts are a breach of the Law Rom. 7. and deserue condemnation how much more therfore the transgressions of our whole life that are much more abhominable Besides we are taught not onely to looke into the glasse of the law to see the heinousnesse of our transgressions but also to consider the punishments due vnto them in this life and the life to come for thereby we are subiect to all woes and miseries and death it selfe as we may see by the examples of our first parents of the old world of Sodome of Pharaoh and his hoste of the Iewes that were carried captiue and many of Gods owne people that by infirmity haue fallen and felt sore chastisements from his hands as appeareth in Moses and Aaron in Dauid in Hezekiah in Iosiah in Salomon and sundry others Lastly we may behold the grieuousnesse of sin in the example of Christ our Sauiour who albeit he were without sinne and none iniquitie was found in his mouth yet bare he in his body our sinnes and felt that burden which would haue crushed vs in peeces and broken all our bones in sunder forasmuch as he apprehended the wrath of God in his soule which caused him to sweat water and blood and to cry out vpon the crosse My God Mat. 27.46 my God why hast thou forsaken me Such then as neuer feare to offend God haue no feeling of Gods iustice no feeling of Christs suffering no feeling of the vilenesse of sin no feeling of their owne punishments that hang ouer their heads shall without repentance seaze vpon them to their finall damnation Let vs awake cut of our deepe sleepe and take care of our saluation let vs take heede we grow not senselesse and hard-hearted Let vs learne to know our selues better and consider what we haue done Let vs feare to offend God and stand in awe of his iudgements so that if we sinne against him we may be well assured to be punished for it But some will say Obiect God is gracious and mercifull he will not plague vs and strike vs though we sin he is not hard as many would make him doth not the Scripture tell vs that he is mercifull and shall we not beleeue the Scripture to be true Let them say what they will I will beleeue the Scripture Answer I answere in saying thus thou doest nothing but deceiue thy selfe and dally with the word of God and indeed doest not beleeue it to be true For if thou diddest acknowledge God to be the author of it thou wouldest submit thy selfe to euery part of it thou wouldest not embrace what thou likest and refuse what liketh thee not Thou mayest as well say in plaine English that part of the word of God is false and there is no trueth in it and I will sinne without controllement of it nay while thou reasonest in that prophane manner thou sayest in thine heart Tush God is not God but an idoll that sitteth still that hath eyes and seeth nothing that hath hands and doeth nothing that hath eares and heareth nothing True it is men are ashamed to vtter these reprochfull wordes and to belch out of their filthy mouthes such horrible blasphemies but if we will rippe vp to the quick their former presumptions we shall find their case and condition to be little better
euident First Reason 1 they are the Messengers of God sent out of him to do his message and to execute his wil and to speake in his Name and to deliuer that which he shall put into their mouthes and to discharge the commission that he hath giuen vnto them After that God had made a couenant with Leui so that the law of truth was in his mouth and he turned away many from iniquity he setteth downe this as a rule Mal. 2 verse 7. The Priests lippes should keepe knowledge and they should seeke the law at his mouth for he is the Messenger of the Lord of hosts To this purpose Paul speaketh both touching himselfe and the rest of the Ministers 2 Cor. 5 20. Now then we are Embassadors for Christ as though God did beseech you by vs we pray you in Christs stead to be reconciled to God If then the Messenger be to bee respected as he that sent him the Minister is to be acknowledged to represent the person of God in whose Name he speaketh Secondly it pleaseth God to worke saluation Reason 2 in his people by them and their Ministery For as the Gospel is the power of God so the Preachers of the Gospel are workers together with God Indeed we deny not but he is able and sufficient of himselfe to saue the soules of men without the Ministery of men as he created them without the helpe of men Neuerthelesse hee will vse their Ministery at his good will and pleasure and he will conuay his treasure in earthen vessels that the excellency of the power may be of God and not of vs. Not that he standeth in neede of any helpe or could not attaine to the end of his purpose without our labour for who are wee that can adde any thing to his perfection but hee doth it for our owne good and to manifest his greater loue and mercy toward vs. Hence it is that the Apostle saith 2 Cor. 6.1 Wee then as workers together with him beseech you also that ye receiue not the grace of God in vaine And in the former Epistle saith â— Cor. 3 9. We are labourers together with God ye are Gods husbandry ye are Gods building Seeing then the Ministers are workers together and labourers together with God so that they are the meanes by whom we beleeue God accounteth that as done to himselfe which is done to them as we are to account that God doth that vnto vs which they doe being directed by his word Reason 3 Thirdly he accounteth that which is done to any of his seruants and children as done to himselfe whether it be good or euil whether it be right or wrong forasmuch as Christ and the faithfull make one mysticall body whereof he is the head and they are the members In the day of iudgment Christ wil acknowledge that to be done vnto himselfe which is done to the least of them that beleeue in him and belong vnto him Matth. 25.40 In like manner when Paul was going to Damascus to bring them bound to Ierusalem that called vpon his Name he called vnto him from heauen â—cts 9 4. Saul Saul why persecutest thou me Christ Iesus is touched in his members when any of them are troubled so that their persecutions are his persecutions their afflictions are his afflictions according to the saying of the Apostle Col. 1.24 I Paul am made a Minister who now reioyce in my sufferings for you and fill vp that which is behinde of the afflictions of Christ in my flesh for his bodies sake which is the Church The faithful are as parts members of Christs body of his flesh and of his bones Ephes 5.30 and he is the head ouer all things Ephe. 1.22 So that as the head hath a feeling of these things that befal the body so is it with Christ he doth after a sort suffer with vs and reioyce with vs. Vse 1 The vses therefore are to bestood vpon that the trueth of this may be applyed to our instruction without which the doctrine is as bread cast vpon the waters or as seed that rotteth in the earth that is commeth to nothing First we are directed hereby what ought to be our behauiour toward their persons wee must take heed that we doe neither wrong them nor hurt them neither rise vp against them considering that God will take their wrongs and iniuries as done vnto himselfe If a Prince should giue vs in charge to beware that we doe not hurt some speciall seruants of his house and should adde withall that he would account their wrongs if any be offered as done in disgrace and despight to his person there is no doubt but euery one would take diligent heed that he did not hurt them Thus the case standeth with euery one of vs. The Ministers are Gods seruants appointed to doe his will and separated to preach the Gospel of peace and God hath laid a charge vpon men that they offer no iniury nor indignity vnto them If they doe they touch the apple of his eye which is most tender Zach. 2.8 and therefore they incurre his wrath and heauy displeasure This is it the Prophet teacheth Psal 105.15 He reprooued kings for their sakes saying Touch not mine Annointed and doe my Prophets no harme They then shall not escape the reuenging hand of God that set themselues against the seruants of his house and the trueth of his word that they deliuer Their word is mighty and shall preuaile it is Gods word that they bring vnto vs and he will take their cause into his hand It is true indeed they are aboue all other persons and callings in the world subiect to many and great abuses they are made a reproach to men and Angels they endure the nippes and quippes of wicked men with silence and patience so that wee may cry out with Ieremie in the bitternesse of our soules Woe vnto vs Ierr. 15.10 we are borne to be men of strife and men of contention to the whole earth But seeing God hath a sight and sense of these vniust and iniurious dealings toward them and accounteth them and accepteth them as done against himselfe we see it is no small sin to wound them with the tongue of malice to smite them with the fist of iniquitie or to spurne and kicke them with the heele of contempt and reproach It stirred vp Dauid to shew exemplary punishment vpon the wretched and wicked Ammonites that abused grosly and grieuously his seruants whom hee sent among them for he put them vnder harrowes and yron sawes and so reuenged thereby with rigour the disgrace brought vpon them as if they had done it to his owne person They could not more haue offended him and prouoked him to wrath if they had cutte off his garments in the middes and shaued off the one halfe of his beard 2 Sam. 10.4 and so done him all the villany that might be This therfore giueth vs a notable warning to beware that
worke to take double wages They labour in one place and receiue recompence for their labour in two places If we should see a day-labourer worke diligently all the yere long with one man and at the yeeres end aske his hire at the hands of two men we would account it iniustice and deny to pay him These men that now we speake off who are like vnto Issachar compared to a strong asse couching downe betweene two burdens can labor but among one people Gen. 49.14 and yet they will haue maintenance of two Parishes If they obiect that they diuide their labours and take paines among them both I answer that helpeth not the matter forasmuch as while they are absent from them and come not among them they take as much of them as when they preach vnto them If the day-labourer of whom we spake before should worke halfe the yeere with them and require of them paiment for the whole yeere they wold not be so simple to grant it though they would be so shamelesse to demaund it These are they that make the calling of the Minister gainefull rather then painefull and sildome or neuer thinke of the account which they are to make for the soules committed vnto them and yet will be sure to haue the greatest maintenance that the Church or Churches can minister vnto them Vse 3 Lastly as this duty and doctrine serueth for the direction of the Ministers that as they looke to be maintained so all are not fit for this office because they must preach in season and out of season and not intangle themselues in matters and businesse of the world that they cannot intend to giue themselues to reading to exhortation and doctrine so it teacheth the people to haue a speciall care of their Ministers that they leaue them not destitute and distracted for want of necessaries They watch for our soules and therefore wee ought to prouide for their bodies We heard before that the Apostle willeth the Galathians Gal. 6.6 to communicate of their goods to their Pastours that labour among them Whereby it appeareth that in those daies so soone as the Gospel began to be planted the Ministers of the word began to be neglected in their daily ministration For as the word it selfe was contemned so were they also that preached it If the word it selfe be had in price and estimation the feete of them that bring glad tidings of peace will be beautifull vnto vs Rom. chapter 10. verse 15. And by this note wee may prooue our selues whether the word be precious vnto vs or not If we regard not the Ministers in what condition they liue among vs but leaue thē in a most poore necessitous estate it is euident that we make little reckoning of the word it selfe Where the Ministers are vilified and basely esteemed it is manifest that the horrible contempt of the word it selfe reigneth there And this is a notable policy of the diuell wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance that the Church may be spoiled of her Ministers He knoweth wel that if the Church should want the Ministers and haue them taken out of the way he might rage and rauen at his pleasure kill and murther freely as he listed Plutar. in the life of Demosthenes as if the wolues could get the dogges that kept the flocke into their hands they would destroy the sheepe without mercy The diuell is a cruell and sauage wolfe the Ministers are the keepers of the flocke and watch ouer it if they be any way remooued the diuell will suddenly prey vpon them and make hauocke of them Hence it is that the Lord saith in the book of Deuteronomy chap. 12.19 Take heed to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth And in the 14. cha 27 verse he repeateth this exhortation againe The Leuite that is within thy gate thou shalt not forsake him for he hath no part nor inheritance with thee The Leuites were appointed of God to serue him and to teach his people that his Law might be knowne among them and therfore it was great reason they should haue wherewith to maintaine them A part of the inheritance belonged vnto them as they descended of the linage of Abraham howbeit God had put them from it to the end they should not be combred with earthly things neither troubled with tillage nor distracted with any other businesse but wholly giue themselues to the performance of their duties And the people also must doe their duties vnto them Great is the vnthankefulnes of this vnthankefull world The wretched Idolaters that worship they know not what spare no cost to maintaine their Priests wheras in the meane season such as serue God purely in their places are in no account and men are content not only to set light by them but vtterly to forsake them And what is the cause of this surely because they reprooue vs for our sinnes and suffer not euery man to doe what he listeth which made the Apostle say Gal. 4.16 Am I become your enemy because I tell you the trueth We all by nature desire liberty and cannot abide to be touched by Gods word we will not be reprooued Wee had rather maintaine such as would neuer speake word vnto vs then such preachers as exhort diligently and rebuke sinne powerfully and discharge their duties carefully How many are there that had rather nourish and keepe with great charge a great rabble of greasie Fryars and an whole Couent of idle Monkes to chaunt and houle all the day long then to finde one painefull preacher to speake vnto them as he ought to doe And how many are there if they might haue their owne choyce that had rather pay their tithes and giue their money to ignorant persons and idle bellies that can doe nothing or will doe nothing then to faithful Pastours that are according to Gods owne heart and might turne vs from darkenesse to light and from the power of Satan vnto eternal life Wherefore it is not without cause that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name Neither doth this tend to the benefite of the Ministers either onely or principally but to the good of the people themselues For such as refuse to maintaine those that bring home vnto them the doctrine of saluation doe bereaue themselues of the food of their soules and the bread of life which is all one as if they should goe about to starue themselues for hunger When the Ministers teach this trueth of God that maintenance is due vnto them they are censured to preach for themselues and to seeke their owne profit and to pleade their owne causes howbeit this serueth for the common benefite of the whole people and the generall welfare of the whole Church of God that true religion might be maintained obedience toward God continued and the vnity
spirit of wisedome and meeknesse the spirit of knowledge and vnderstanding the spirit of grace and prayer the spirit of prophesie of faith of a sound mind and such like it signifieth not only the seuerall effects and gifts but the author and giuer of them from whence they proceed to wit the holy Ghost so likewise to apply these things to the point and purpose we haue in hand the spirit of iealousie mentioned in this place giueth vs to vnderstand two things first the swing and sway that this corrupt affection did beare in this people as they transgressed sundry wayes against their wiues both by taking many wiues together and by putting them away so soone as they displeased them so they gaue themselues exceedingly to nourish euill thoughts suspicions and surmises against them as if they might vse them at their owne pleasures and were not giuen them to be their companions Mal. 2.14 and so made two persons in one flesh Secondly we learne thereby from whence iealousie commeth to wit from the euill spirit the diuell is the authour of it who soweth the seedes of malice and setteth debate betweene a man and his wise and disturbeth their peace and tranquility and kindleth dissension as it were a fire burning among them that they might pull downe their house with their owne hands forasmuch as an house diuided against it selfe cannot stand and euery kingdome diuided against it selfe is brought to nought Matth. 12.25 Wherefore heereby they are put in minde to beware and take heed lest by these blinde and vncertaine suspicions they offend the Maiesty of God that hateth and abhorreth all false suspicions trouble the quietnesse of their owne family corrupt the ordinance of marriage and bring a perpetuall slander and reproach vpon themselues Thus much of the questions now we come vnto the doctrine And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them If any mans wife goe aside c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ where no such thing is permitted and though we neuer read of any that vsed this remedy to rid himselfe of iealousie to detect his wiues adultery yet there is a morall equity in it which concerneth vs all others to the end of the world indeed it belongeth to the obseruation of the seuenth commandement and of the ninth commandement which require the chastity of the person and the innocency of our good name The ende of the seuenth commandement is to teach both that as God is the authour of mariage so he is the reuenger of the breach of it being the most holy couenant of all other and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment The scope and drift of the ninth commandement which forbiddeth false witnesse-bearing is to take order for the honour and estimation and good name of our brethren that they bee not slandered and defamed and if of all our brethren and neighbors much more of the wife which is the neerest neighbor So then God restraining such breaches and abuses declareth euidently that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes neither doth enact or establish this Law in fauour of them but rather in fauour of the innocent wiues that they bee not headily and hastily cast off without cause and thereby a way made for more vsuall and more often diuorsements which were too common already among that people Wherefore he reprooueth and checketh this euil spirit of tormenting iealousie as hauing no good ground or warrant from God and his word From hence we learne that it is the part of a good and godly man Doctrine We must interpret all doubtfull things to the best to interpret all doubtfull things to the best as much as may be This we see practised by Iacob when he saw the party-coloured coate of his sonne Ioseph stained with blood and knew not what was become of him he said It is my sonnes coat an euill beast hath deuoured him Gen 37.33 Iosepth is without doubt rent in peeces The matter was doubtfull how he should come to his end and very suspicious the circumstances were to be examined his brethren were throughly to be examined of the time and place when and where they found the garment the place was to bee viewed where he is supposed and suspected to be deuoured forasmuch as some part and parcell of him would haue remained When Iezebel was eaten with dogges the skull and the feete 2 King 35. and the palmes of her hands remained so might somewhat of him bee found out or at least the men of that place were to be asked whether any rauenous beast haunted those quarters But Iacob was so ouercome with sorrow that he hath the euill beasts in his owne house and yet cannot discerne them and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes that he least suspecteth where the greatest cause of suspition was forasmuch as he could not be ignorant that they hated him in former time Gen. 37.4 But not knowing where the fault lay nor able to try out the fact he enterpreteth and expoundeth all in the better part he concludeth that surely some rauenous beast had torne him in peeces The like we might say of Izhak the father of Iacob when he came to him in the name and garments of his eldest brother being doubfull who it should be because the voyce was Iacobs voyce but the hands were the hands of Esau Ge. 27.22.23 in the end he concluded that it was Iacob and so blessed him We haue many examples seruing for confirmation of this truth in the new Testament In the first Chapter of Matthew when the virgine Mary was found to bee with child by the holy Ghost and Ioseph was ignorant what to think of it being espoused vnto him hee reasoned with himselfe that either she had committed adultery after their contract or else fornication before the contract in the end of after he had considered this seriously in his mind he resolueth vpon the lesser that she had committed fornication and so belonged to another rather then to him as Matthew 1.19 Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuily to wit that she might be giuen to wife to him that had accompanyed with her In like maner after that Peter had reproued the Iewes because they had denyed Christ in the presence of Pilate preferred a vile cut-throat and murtherer before him killed the Prince of life whom God had raised from the dead and glorified in heauen and set
better then of our selues through lowlinesse of minde Phil. 2 3. â—â—nches of 〈◊〉 vse This vse is as a stocke that hath many branches and disperseth it selfe diuers and sundry waies First of all we are willed to reioyce and be glad when the pleasant sauour of our brothers good name as a precious sweet ointment to the nostrils commeth abroad to his praise and commendation To heare euill of him should no more affect vs and delight vs then an euill smell which we abhorre and cannot abide but shunne it as farre as we can and testifie our dislike of it We are to be glad for the credite and good estimation of our neighbour This is a most worthy and principall fruite of the Spirit set downe by the Apostle Gal. 5. ver 22. The fruite of the Spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law And in the Epistle to the Romanes he thanketh God for them all because their faith was spread abroad throughout the whole world Rom. 1 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse and reioyced for all the goodnesse which the Lord had done to Israel when he had deliuered them out of the hand of the Egyptians and brought them ouer the red sea Exod. 18 9. So it ought to bee with vs wheÌ„soeuer any good befalleth others we ought to account it as our owne as wee haue our part in the profite of it so ought we to reioyce for it It is so in the members of our naturall body and it should likewise be so in the members of the mysticall body of Christ Iesus Secondly wee are bound to acknowledge the good things we see in our neighbours and to speake of the same The Apostle warneth vs that we should speake euill of no man Tit. 3 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ and the feare of God Which reproueth those that in company of others at common feasts meetings make many of their brethren their tabletalke and defame them with their euill reports The Apostle speaking of Timothy noteth that the brethren reported well of him Acts 16 2. prouided alwaies that we allow not of the faults offences that are in them as 2 Chron. 25 2 27 2. Contrary to this duty are many abuses which wee are to consider First to hide the good things that are in them and to smother and conceale them as fire is raked vp in the ashes or a treasure buried in the earth or a pearle cast into the Sea Secondly to forge tales to their hurt and discredite whom the Apostle calleth inuenters of euill things Rom. 1 verse 29. This is to haue Satan in our heads Thus doe many inuent wickednesse in their beds and put it in practise when they arise These haue not God in their thoughts Thirdly to receiue and beleeue them being inuented by others without ground and warrant whereas we should not credite flying tales vncertaine rumors and reports without iust and sufficient cause though it be bruted and blazed neuer so commonly confidently and constantly When a fame ariseth vpon one mans report and relation or peraduenture more it may proceed from an euill minde or some priuate grudge or hatred of his person or dislike of his profession or other secret cause and therefore it ought to moue vs to see farther to search deeper into the cause before we beleeue the matter as Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an vnrighteous witnesse To this purpose Dauid said to Saul Wherefore giuest thou an eare to mens words that say behold Dauid seeketh euill against thee Such men haue the diuell in their hearts that beleeue and in their eares that heare with delight such slanderous words Thirdly to spread abroad lying and flying tales inuented heard and beleeued Thus one euill draweth forward another and maketh no end vntill all be euill and one mischiefe followeth in the necke of another is fruitefull in begetting children like vnto it selfe This sinne is made the more greeuous hainous when we heare tales and taunts begun and furthered by others and our selues adde somewhat of our owne as same for the most part encreaseth by going euery foote getteth new strength as we see 2 Sam. 13 ver 32. When Absolom had encouraged his seruants to kill Amnon his brother because he had defiled and defloured his sister Tamar tydings by and by came to Dauid Verse 30. saying Absolom hath siaine all the Kings sonnes and there is not one of them left See heerein our great corruption and take notice of it and seeke to redresse and represse it euery day more and more We are ready to detract from our brethren in good things and contrariwise to adde vnto them and to ouerlade them with euill things Thus we will seeme to know more of them and to see farther into them theÌ„ they do themselues Wherefore Moses deliuereth this as a warning vnto vs Leuit. 19 16. Thou shalt not goe vp and downe as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the Lord. The diuell is in the tongues of those that tell these tales and in their feete that walke vp and downe with theÌ„ from place to place from person to person from house to house For this cause Salomon saith Pro. 26 20. Where no wood is there the fire goeth out so where there is no talebearer the strife ceaseth The third branch of the vse is this that we are bound to keepe secret the offence of our neighbour and not to blaze it abroad if by priuate admonition he may be won So delt Ioseph with Mary when he perceiued that she was with child Math. 1 19. He would not make her a publike example But it may be obiected Obiection that by this meanes wee shall make our selues partakers of other mens sinnes I answer Answer no man must flatter another in euill for thereby he hurteth his soule and hardeneth his heart Salomon saith Prou. 27 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull This is a greeuous sinne in any but more greeuous in the Minister and doth the greatest harme Heereupon the Apostle speaketh of himselfe and the rest of the Ministers 1 Thess 2. Wee vsed not at any time flattering words as ye know nor a cloake of couetousnesse God is witnesse And in another Epistle writing of such as caused diuision and offences contrary to the doctrine of Christ hee saith They that are such serue not the Lord but their owne belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16 18. Of such also the Lord complaineth by his Prophet Ier. 6 14. They haue healed the hurt of the daughter of my people slightly saying peace
regard of the vessell into which it was poured and partly in regard of the Tabernacle in which it was placed Touching this holy water we shall haue occasion to speake more in the 18. chap. of this booke and to declare how it was and is abused in the Church of Rome partly to driue away diuels and partly to wash away sinnes and therfore we will deferre the farther handling of it vntill we come to that place Thirdly the question may be asked why Question 3 these waters ate called bitter waters Was it because of the taste of them that they were like the waters of Marah so that the people could not drinke of them Exod. 15 23. or those naughty waters and vnwholesome which Elisha healed 2 Kings 2 22. I answer Answer they are not so called in regard of any property that was in them for they were as other waters but in regard of the effect because that when once they were drunke they brought to the womaÌ„ that was polluted and defiled a curse and a cruell death and an extraordinary iudgement as it followeth heereafter For if she did vndergoe all these workes and proceeded in them vnto the end and then was found guilty it argued great impenitency and hardnes of heart and in a manner open apostacy and impiety not much inferiour to Atheisme as if there were no God at all or at least no God that was able to finde her out in her sinne and therefore her punishment was more strange and not according to the ordinary visitation of others so that the vnchast woman was made a wofull and miserable spectacle of Gods heauy wrath 〈◊〉 2 9. As the tree forbidden to Adam in the garden was called the tree of the knowledge of good and euill not as though it were endued with reason to know good and euill nor as though by eating of it it could giue to our first parents the vse of reason and freewill neither yet had it this name of the lying promise of getting knowledge whereby the old serpent deceiued the woman Gen 3.5 forasmuch as God called it so before the communication that passed betweene them but of the euent which God by giuing this name signified should follow if man did not abstaine from it for thereby he should know by wofull experience what great difference is betweene the good of obedience and the euill of disobedience and should proue to his great hurt and losse how great good he had forfeited and contrariwise how great euill hee had purchased and drawne not onely vpon himselfe but vpon his posterity insomuch that hee as it were from an high top or tower of happinesse had plunged himselfe into a deepe pit of all misery and wretchednesse Question 4 Fourthly wherefore is the Priest to take the holy water and put it into an earthen vessel and not of any other matter or mettall The answere â—â—swer it because it did belong and was employed in bringing vncleannesse to light if any were committed not in any holy thing and therefore God would haue no monument to remaine of it but the remembrance to bee forgotten and put out of minde so that after the tryall made and the vse of it ended it was broken as we reade in cases much lesser as Leuit 6.28 and 11.33 and 15.12 The vessel wherin the sinne offering is sodden shall be broken but if it were sodden in a brazen pot it was onely scoured and rinsed in water If the earthen vessell touched any vncleane beast it was to be broken and if he touch it that hath any issue it must be broken Question 5 Fiftly why was the Priest to take of the dust that is in the floore of the Tabernacle and then put it into the water as if they made Lye â—â—â—wer Heere we are to consider two things the dust that was taken and the holy place from whence it was taken As it is dust of the feet it is base and vile as it was taken from the Tabernacle it was holy and pure both these were needfull in this businesse For the dust shewed the matter to be foule filthy and vncleane which was in question and controuersie and the place appointed had relation to the sacred action to wit an heauenly adiuration wherby the woman suspected was caused to sweare that so the issue and euent of the whole matter might be acknowledged and receiued as comming from Gods determination Sixtly why did the Priest vncouer the womans Question 6 head which seemeth to bee vnseemely and against the law of nature 1 Corinth 11. doing that vnto her which she might not doe vnto herselfe seeing the woman ought to haue a couering on her head in signe shee is vnder the power and protection of her husband and that it is a shame for her to be without this couering Answer The cause is not as many suppose to shame her and bring her to publike infamy and open reproach as if the band of marriage were broken but because shee standeth nowe vppon her purgation and commeth to be tryed whether shee be faulty or not whereas if that were true she should be condemned before she were conuicted and found guilty But the reasons were two especially first by this gesture the woman being to sweare and purge her selfe by oath was as it were for the time present freed from the subiection of her husband and the matter was as it were for a time helde in suspense whether she were his wife or not and she had the reines of authority put into her owne hands that shee might sweare to the ende that beeing cleered and acquitted shee might couer her head againe and so be restored vnto her husband that euer after he might be the veile of her eyes and the defence of her person from infamy and iniurie or if it fell out otherwise shee might vndergoe the punishment and reward of her offence and the iudgement of God For while shee was suspected it was very doubtful whether shee were her husbands or not Secondly by this and other ceremonies so solemnely acted it might bee perceiued with what minde with what boldnesse and with what constancy she entred into this action Hence came the prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras adag chil 3. cent 4. to doe any thing with bare heads that is openly without all shame Such as attempted any shamefull act were wont to couer their heads as we see in Thamar Genesis chapter 38. verse 14. Shee couered her selfe with a veile and wrapped her selfe and sate downe in Pethaenaim which is by the way to Timnah c. when she went about an vngodly and vncleane action those therefore that did not so were accounted impudent and past all shame Lastly wherefore was the woman to hold Question 7 the offering in her owne hands whilest the Priest did holde the water of bitternesse The reason is because both the woman and the Priest stood before the LORD Answer shee as the party accused hee as
31 13 14. He did not despise the cause of his man-seruant nor of his maid-seruant when they contended with him he grounded himselfe vpon two most notable worthy considerations one from the person of God another from the law of creation From the person of God he vsed mildenesse toward them because with him is no respect of persons What then shall I do when God riseth vp and when he visiteth what shall I answer him If he should not deale mercifully and moderately with them how should he be able to answer it to God who is the Lord both of master and seruant forasmuch as we all serue one common master to whoÌ„ we must giue an account and as our seruants come to answer before vs so we must come to answer before God Col. 4. It shall one day be said vnto vs Come giue an account of thy Stewardship for wee may be no longer Stewards Luke 16. This consideration if it were duely marked of vs were sufficient to stirre vp all masters Magistrates to iust and equall dealing Againe from the common condition of our creation there is one author of life in him both master and seruant liue and moue and haue their being and both of them must of necessity die and depart out of this life How meane or how high soeuer our place of gouernement be to moderate our affections is a notable vertue in all Gouernors albeit by our authority we may command them silence and stoppe their mouthes and lade theÌ„ with stripes yet we should giue them leaue to answer for themselues and to pleade their owne causes and to debate the matter freely with vs. True it is Paul requireth of seruants that they should bee obedient vnto their masters Tiâ— 1 â— and please them well in all things not answering again howbeit the Apostle meaneth giuing of crosse answers replying againe with vnseemely and firelike words such as stand not with the bounds of their calling but they mutter and murmure with their tongues so that though they be reasonable in their seruice yet they are vnreasonable in their cutted and crabbed answers This is the answering that heere is reprooued in seruants who oftentimes abuse the lenity and mildnesse of their superiours Iob by his owne practise sheweth that there was no pride hautinesse or cruelty in him he abused not his superiority and authoritie ouer them he exercised not tyranny vpon them he did not trample vpon them and cast them vnder his feete as if they had beene dogges or bruite beasts but he mastered his affections and bridled his anger did beare with them with all gentlenesse and lowlinesse of minde And there are many motiues to perswade to this meeknesse and mildenesse toward such as are vnder vs. â—nes to â—ade to â—enesse â—d infeâ— First we are all of one molde and matter al are of the earth we are no better in regâ—â—d of our originall then those that are vnder vs albeit heere we be aboue them We are all dust and to dust we must returne The master is dust as well as the seruant When the poore Iewes complained against their oppressours to whom they had morgaged their houses and lands and giuen their sonnes and daughters into bondage they vse this â—eason Nehe. 5.5 Yet now our flesh is as the flesh of our brethren our children as their children To this purpose the Prophet warneth that we hide not our selues from our owne flesh Esay 58.7 Secondly we haue all one common creator he that made the master made also the seruant and he that created the rich created the poore â— 22.2 God is the maker of them both as Salomon teacheth in the booke of the Prouerbes and this we noted before out of Iob who confesseth that he which made him made them and that they had one which fashioned them in the wombe Thirdly albeit we haâ—e superiority and soueraignty ouer them yet we must consider wee haue one master in heauen â—s 6.9 to whom wee must giue an account so that as we are masters ouer them so we haue a master ouer vs and as we haue seruants vnder vs so we are seruants vnder God Such then as are superiours ceasse not to be subiects forasmuch as God is aboue all that will iudge euery one according to their workes euen toward those that belong vnto vs. The masters among the Gentiles neuer considered that they were as stewards and must giue an account of their calling and gouernment and therefore they abused it at their pleasure hauing power of life and death ouer their seruants but the Apostle putteth them in minde that the high possessour of heauen and earth ruleth all and will bring all vnto iudgement Seeing then God hath knit such a fast knot betweene mankinde that cannot be loosed to wit that we haue all one matter one common maker one common master surely such as shall cut this knot in sunder deserueth to haue his name razed out of the number of men because he acknowledgeth not the nature which God hath put into vs but thinketh he hath the bridle put into his own hands to vexe and oppresse such as are vnder him True it is he hath a preheminence ouer others and it is meete he should rule as a master and Magistrate in his owne house howbeit such as serue him and are of low degree ought not to be contemned as abiects or accounted as our footstooles Fourthly as there is one master both of masters and seruants so there is no respect of persons with him This is the nature of our heauenly master he will not sit in iudgement vpon men according to their nobility power greatnesse or riches but deale with them according to their workes as 1 Pet. 1 17. If ye call on the Father who without respect of persons iudgeth according to euery mans workes passe the time of your soiourning heere in feare When men of might and power vexe and tread vpon the poore weake and simple that dare not resist or withstand them they goe away with it for the most part euery one is afraid to oppose against them or to defend the cause of the innocent because men are blinded or daunted by the outward glory of their persons and so they dreame that God is like vnto themselues But the Apostle layeth before their eyes Ephes 6.9 or rather vnto their hearts that they should put away threatning and deale mildly and gently toward them forasmuch as God accepteth of no mans person Fiftly they shall receiue themselues great benefite and profit by their seruice This the Gentiles though God suffered them to wander in ignorance knew well enough and the Philosophers vsed to mooue all masters to equity and gentle dealing toward their seruants True it is menseruants and maidseruants in those dayes were not as they are in our times they had them not by couenant for yeeres they serued them not for wages but they were bondslaues to liue and die
for his piety and aduancement of true religion sent out his Princes to teach in the Cities of Iudah not that they did take vpon them the duty of the Priests or vsurpe the office of the Prophets but because they did backe countenance authorize the Leuites they did embolden encorage the Prophets This made an easy way and passage for the receiuing and entertaining of true religion among the people with much more readinesse and cheerefulnesse then otherwise would haue bene For when they saw and considered that such noble and worthy persons were the aduancers and vpholders of the common Faith they were the more stirred vp to a zelous professing and a carefull embracing and a sincere obeying of the truth that was taught Seeing therefore such good Princes are such great pillars of the Commonwealth of the Church and of Religion the losse of them when they are taken away is one of the greatest losses threatneth the ruine and hauocke of all that is good When the good King Iosiah was taken away Lam. 4 20. being taken in the snare vnder whose shadow they liued in peace all Iudah and Ierusalem mourned for him and spake of him in their lamentations to this day and made them an ordinance in Israel 2 Chr. 35 24 Zach. 12 11. For as the enioying of them bringeth many blessings that wee may quietly resort together to the hearing of the word and peaceably sit vnder our Vines and Fig-trees and reason of the wayes of the Lord as it was in the daies of Salomon when no man may doe what seemeth good in his owne eies as in the want of them so the taking of them away is the cause of many euils of much wickednes whereof we may say as Christ doth in another case Math. 24 8. â— All these are the beginnings of sorrows True it is that the religion of God and the doctrine of the Gospel do not so stand in neede of the help of man as though they must fal wheÌ„ they fal because they are set vpon such a sure foundation that no force or power of maÌ„ can shake them or destroy them and they tooke firme root and spred far and neere vnto all quarters before any Christian Magistrates embraced them nay while they remained vtter enemies vnto them and open persecuters of them neuerthelesse it pleaseth God to vse them as his chosen instruments and by them to bring many thousands to the knowledge of the trueth and consequently to the kingdom of heauen who otherwise through their ignorance wold not see it or through their carelesnesse would not regard it or through their vntowardnesse would not accept of it 10 And the Princes offered for dedicating of the Altar in the day that it was annointed euen the Princes offered their offering before the Altar 11 And the Lord said vnto Moses c. We heard before of the offering performed ioyntly by the Princes now let vs see the Offerings which they brought seuerally For besides the Chariots and the Oxen each of these great Commanders of the people and Heads of the Tribes offered vnto God for his seruice in the Tabernacle a Charger of fine siluer waighing 130. shekels a siluer Boll of 70. shekles and one Spoone of ten shekels of Golde full of Incense al which they performed at the same time when the Altar was dedicated to God by Aaron and before they marched from Sinai where the Law was giuen toward their conquest of the promised land The waight of all the 12. siluer Chargers and 12 siluer Bolles amounted vnto 2400 shekels of siluer the waight of Gold in the Incense spoones did amount to 120. shekels of Gold which maketh of shekels of siluer 1200. euery shekel of Gold valewing ten of siluer so that the whole sum which they offred at this time was about 420 pounds sterling These Princes offered before with men and women yet now they come againe thinke they can neuer do enough toward the furtherance of the Tabernacle the worship of God The doctrine Doctrine from hence is this that they which haue most outward blessings greatest ability must be most forward in Gods worship and seruice They that haâ—e tâ—e greatest ability guts muâ—t bee mâ—st â—orwâ—rd in Gods seruice In Ezra it appeareth they al gaue according to their ability chap. 2 9. The chiefe of the Fathers when they came to the house of the Lord offered freely for the house of God to set it vp in his place So in Nehemiah it appeareth how bountifull he and the Princes and the people were They gaue much siluer and gold to finish the worke of the Lord. The examples of Dauid and Salomon in this kind are very euident and apparent for that which one of them prepared to the work and the other employed and bestowed vpon the worke is exceeding great as appeareth in the holy history 1 Chron. 18 11. c. And so much the rather we should employ our blessings and gifts to the seruice of God Reason and so giue them after a sort to him that gaue them first vnto vs because it is a sign that our affection is set vpon the worship of God and an assurance to our owne hearts that we loue him and his house 1 Chro. 29 3 4. where Dauid sheweth he gaue 3000. talents of golde of the gold of Ophir and 7000. talents of refined siluer because he had set his affection to the house of his God On the other side where is no liberality we may conclude there is no worship of God Secondly euery one is bound to glorifie God with his riches knowing that they are but stewards and dispensers of them of which they must giue an account vnto God Luk. 16 2. To this end hath God bestowed them and to this end we haue receiued them and therefore to this end they should bee employed Thirdly this is a certain rule that To whom soeuer much is giuen of him shall much be required Luke 12 48. Hee that hath little committed vnto him hath the lesse account and shorter reckning to make but to whom men haue coÌ„mitted much of him they will require more so is it with God if he haue left vs fiue talents he will aske fiue of vs againe and according as God hath put vs in trust with litle or much we must know that he looketh for this at our hands that we bee ready to employ little or much vpon his seruice euery one according to his ability This serueth to reproue the forgetfulnesse and vnthankfulnes of such as neuer consider Vse 1 the end wherefore God hath blessed them giuing themselues wholly to carnall liberty and security and so are more backeward in good things then if they had neuer receiued so many and so great blessings from God Hee hath a plentifull store-house and a treasurie of all treasures out of this he dealeth with vs and distributeth vnto vs plentifully The Apostle giueth the Church a watchword
God also be ashamed of them Prou. 22 2. The rich and poore meet together saith Salomon the Lord is the maker of them all And againe Who so mocketh the poore Prou. 17.5 reprocheth his maker and he that is glad at calamity shall not be vnpunished It is a fearefull sinne for any to presume to mocke his Creator and euery one would be ashamed to be so accounted howbeit they cannot auoide it but are iustly taxed with this crime Little doe these consider the vncertainty of all humane things how one is exalted another cast down suddenly that God often chuseth such as the world reiecteth and on the other side they are an abomination vnto him who are highly esteemed in the eyes of men Iam. 2.5 1 Cor. 1.26 Mat. 11.5 Thirdly they are reproued that repine at the good estate of others whereas we should be ready to communicate vnto them and not thinke they haue too much already Such were the labourâ—rs that wrought in the Vineyard who had no lesse then was their bargaine yet they thought others had too much Matth. 20.12 13 14 15. Lastly it reprooueth such as doe wrong and iniury to those that haue little and small meanes to withstand violence so that they lie open to iniuries and oppressions and therefore Salomon saith Rob not the poore Prou. 22.22 because hee is poore neither oppresse the afflicted in iudgement for the Lord will defend their cause and spoyle the soule of those that spoile them True charity seeketh not her owne but the good of others Secondly it is our duty to releeue and refresh Vse 2 with our goods the poore estate of our needy brethren The example of the pitiful Samaritane leadeth to the practise of this point For when he saw the poore traueller lie robbed and wounded in the way by mercilesse and bloody theeues Luke 10.33 he bound vp his wound he powred wine and oyle into them and gaue direction to haue him looked vnto and wel prouided for though they were strangers the one to the other The Priest and Leuite passe by him and regarded him not in his misery and necessity as if they had not seen him The Lord hath made vs stewards of the things of this life we must giue an account of the vse and imployment of them Whatsoeuer goods we haue are the Lords to whom the earth and the whole furniture of it belongeth and he hath bestowed them vpon vs on this condition that we should despense them to those that haue need and distribute them to such as are in want Hinderances of liberality To this as we haue many hinderances so wee haue also sundry encouragements which ought to weigh downe the former One cause pulling vs backe from the practise of liberality is a false opinion that we conceiue and weake ground that we build vpon namely that the goods which we haue whether left by inheritance or otherwise purchased are wholly and solely our owne left to our own wil. For we must all confesse that we haue our masters goods in our hands We are Stewards and must giue vp our accounts Luke 16 2. The first Christians professing the same communion of Saints thought nothing they had to be their owne but these will not let goe their hold perswading themselues that all is their owne Othâ—â—â— are hindred by a vaine needlesse feare that themselues shall want or at leastwise may want before they die This conceit proceedeth from distrust and sauoureth ranckly of infidelity For if they did beleeue the Scriptures or durst relie themselues vpon the sure word and gracious promise of God they would finde that liberality is the way to abound not a meanes to bring any to want as Prou. 19 17. and 28 27. Psal 37 25. No man feareth to lend a rich man that standeth vpon his word but he which hath pitty vpon the poore lendeth vnto the Lord and that which he hath giuen shall he pay to him againe God becometh surety for the poore who neuer falsified his word to any that which they cannot he both can and will pay let vs not feare to lose by our liberality so long as he is become our paymaster A third sort are hindred by an idle and friuolous pretence that they haue families and charges of their owne they haue wife and children to prouide for Had not thinke you the first Christians so likewise Might not they haue as faire excuses to hinder them as these Yet they shrunke not vnder the burden though it lay heauy vpon their shoulders but they sold that which they had Acts 4. and 5. and made it common so farre as the necessity of the Church required it Others will replie say Alasse I am poore my selfe and haue but a little and therefore can giue no releefe or refreshing to others Let such consider the poore widowes mite Luke 21 4. Was not she poore had she not a meane estate God accepteth a willing minde where there is not a wealthy man 2 Cor. 8. All that do not receiue should giue euen all â—hat are not in need Eph. 4 28. as the labouring man that getteth his liuing with his labour the seruant that taketh wages who hath none to prouide for but for himselfe and the poore These are oftentimes very liberall nothing sparing of their masters goods but will giue nothing of their owne This is rather stealing then giuing and deserueth the title of robbery then of charity or liberality Lastly others alledge that the poore are oftentimes lewd wicked idle and vnthankfull True it is none are to be maintained in an idle course of life punish them for their idlenesse but releeue them in their needinesse If they be loose and lewd this may be a meanes to make them much better and more thankfull for thereby we shall heape coales of fire vpon their head The Apostle after a sharpe reproofe of idle persons 2 Th. 3 13 saith Bee not weary of well-doing And though it fall out that the tongues of the poore curse vs yet their loines shall blesse vs Iob 31 20. and their owne hearts consciences shall conuince them And hence it is that the wise man commandeth vs Eccl. 10 1 to cast our bread vpon the waters because though it seeme vtterly lost as if we should plow the barren sands yet after many dayes we shall finde it These are the chiefe discouragements which as stones of offence lie in our way to stoppe the course of liberality On the other side Encouragâ—ments to â—â—rality we haue many good encouragements to helpe vs forward to this duty First it hath a promise of great blessing annexed vnto it made by him from whom all blessing commeth as we noted before He will not suffer so much as a cup of cold water to goe vnrewarded Math. 10 42. Againe how highly Christ accepteth of it appeareth heereby that he accounteth of it as done vnto himselfe Mat. 25 40.
iudgement he will execute vengeance on his enemies and will reward them that hate him If a king heare of another coming against him with an huge and mighty host and consider that he is not able to encounter with him hand to hand while he is yet afarre off he sendeth embassage desiring conditions of peace Luke 14 32. This wisedome ought to be in vs. Let no man thinke to preuaile get the vpper hand by standing out against him He that continueth an enemy vnto him is an enemy to himselfe nay to his owne soule It is sinne that maketh this separation betweene God and vs Esay 59 2. We rise vp against him we rebell against the Lord 2 Chron. 13 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand Let vs therefore repent vs of our euill waies How we may haue peace with God and turne vnto him assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand and he will lift vs vp Let vs confesse our sinnes vnto him and we shall finde mercy for he is iust and mercifull to forgiue vs our sins There is no peace to be obtained but vnder these three conditions repentance humility and confession these as a trumpet sound the retreate of his iudgements they are as peace-makers betweene God and vs and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs. Let thine enemies be scattered and them that hate thee flie before thee Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan hee saith not Let our enemies and them that hate vs be scattered but let thine enemies and them that hate thee c. Neuerthelesse if he had so praied the praier had beene lawfull but his words are more powerfull and effectuall whereby we see that the Churches enemies he calleth Gods enemies and sheweth that they hated not onely the godly but God himselfe So then the doctrine Doctrinâ— is this that the enemies of the Church in generall The eâ—eâ—â— of the châ—â—â— are the eâ—â—mies of 〈◊〉 or of any his faithfull seruants in particular are indeed and in truth the enemies of God himselfe Howsoeuer they may in the blindnes of their harts perswade themselues that notwithstanding their hatred to Gods deare children they may be the good friends of God yet they do but deceiue themselues for they are accounted his vtter enemies and such as inwardly hate him as Exod. 15 verses 6 7. speaking of the drowning of Pharaoh and his host in the redde sea Moses singeth that the Lord ouerthrew them that rose vp against him he saith not they rose vp against Israel And Deborah speaking of the destruction of Sisera Iudg. 5 verse 31 saith So let all thine enemies O Lord perish Thus the Prophet alluding to the common prayer of Moses in this place beginneth the 68. Psalme in this manner Let God arise let his enemies bee scattered let them also that hate him flie before him The like we see Psalm 83 2 3. Deut 32 It is plaine therefore that the enemies of the godly are Gods enemies though if they were asked the question they would vtterly deny it thinke themselues vniustly charged with it For first God is entred into a league and couenant with them to haue the same friends and the same enemies as if he should say Reason as Iehoshaphat said to the Kings of Israel 1 King â— 2 King 3 I am as thou art my people as thy people and my horses as thy horses This appeareth in the Couenant which God made with Abraham Gen. 12 3. I will blesse them that blesse thee and curse them that curse thee and his he verifieth in all that imbrace the faith of Abraham Secondly wherefore are the vngodly persecuters enemies to Gods children or what hath the righteous done and why do they set themselues against them is it not for the Lords sake is it not for his truth and religion True it is they may haue and indeed haue other colours and pretences but religion is the cause of all the true feare of God as Psal 44 22 38 20. Rom. 8 36. as it is noted of Caine that he was of that euill one and slew his brother because his owne workes were euill his brothers good 1 Iohn 3 12. Woe therfore vnto them that set themselues against Gods people for they fight against Vse 1 God and he will fight against them for those that are his If they cannot preuaile against him for what is an arm of flesh to the Almighty then certainely not against the Church So long as God standeth the Church shall stand vpright the gates of hell cannot preuail against it Mat. 16. Zach. 2 Deut. â—â— Psal 17 Hence it is that the Prophet saith He that toucheth you toucheth the apple of his eie We may therefore conclude as a principle not to be gainsaid the sure and certaine destruction of all the enemies of the Church in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary They may for a time prosper preuaile but in the end they shall be confounded and come to ruine Let them in time consider in what case they stand They thinke they haue to deale only with men ouer whom they may insult at their pleasure through their might and greatnesse but they shall find they haue to doe with God who is able to vphold his seruants O that they could consider this Vse 2 Secondly we may truely inferre the woful estate of those that defend not the cause of God and his children that do not stand with them but stand still as newters and looke on as idle beholders and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street such as shrinke backe from them for feare of danger that may befall theÌ„selues For such as forsake the faithfull in their iust defence do in the height of their sin and in the pride of their hearts forsake the Lord himselfe and renounce him This made Dauid say 〈◊〉 50.51 RemeÌ„ber Lord the reproch of thy seruants how I doe beare in my bosom the reproch of all the mighty people wherewith thine enemies haue reproched O Lord wherewith they haue reproched the footesteps of thine Annointed As he bare the reproches of his enemies which were Gods enemies in his bosome so he prayeth that God would recompence their sin into their boâ—ome Therfore it is that Deborah saith Curse ye Meroz curse ye bitterly the inhabitants thereof 〈◊〉 23. because they came not out to the help of the Lord to the help of the Lord against the mighty They did not ioyne with the enemies of God yet they are cursed because they sate
from vs Mat. 25.28 My seruant Moses is not so who is faithfull in all my house In these words we haue a notable description of Moses to his perpetuall commendation and praise with God and men It is a notable dignity and prerogatiue to bee the seruant of the high God How doe men delight to shroud themselues vnder the liueries of great men and how much do they take themselues to be honoured by it how much more ought wee to labour to approoue our selues in the presence of the mighty God and to shew our selues to be his faithfull seruants Obserue farther the title giuen to the church What is ment b the house of God it is called the house of God wherby he doth not meane the Tabernacle but the people of God ouer whom he was made ouerseer so that he putteth the place for those in the place the house for the family of God in the house as Cornelius the captaine is said to beleeue and to be baptized with all his house that is his houshold so heere we vnderstand the family and church of God committed to his charge which he led ruled and gouerned aright as a faithfull seruant to his master Doctrine The faithfull are the house of God The doctrine is this that the Church or faithfull are the house of God Hebr. 3.6 1 Tim. 3.15 2. Cor. 6.16 The reasons are plaine God dwelleth in it Reason 1 as a master in an house there doth manifest and communicate himselfe familiarly to his people as 2 Cor. 6 16. Secondly it is called his portion and his inheritance Deut. 32 9. It is his treasure and his flocke Acts 20 28. 1. Pet. 5 2 3. Thirdly it resembleth an house which hath some builder owner and lawes by which it is ruled God is the owner of the Church he hath builded it by his Sonne Pro. 9 1. Hebr. 3 4. who hath purchased it to bee peculiar to himselfe through his owne blood and therefore the Church may fitly and iustly be called his he bought it with a great price it cost him deare before he could redeeme it It was before the diuels house Math. 12 44. He layeth claime to vs and chalengeth man to be his owne the Lord Iesus tooke them out of his hand purchased them by giuing his life whereby we are become his possession This serueth to proue Christ to bee true Vse 1 God equall to the Father against such heretikes as deny his deity This house wherein Moses is commended to bee faithfull is his house he is the heire of it the owner of it the great Sheepheard of the sheepe it is he that dwelleth in our hearts by faith Eph. 3 17. This house belongeth to none properly but to God it is not the house of Moses or of any man or Angel but the house of God Now this is truely called the house of Christ Heb. 3. and therefore Christ is God It is he that did build it and set it vp No house can build it selfe for nothing can be the cause of it selfe but must be caused by some other so must the house be builded and made by another Secondly conclude from hence that there Vse 2 is one onely true Church of the old and new Testament The house of God and of Christ is one wherein Moses long agoe was faithful and it is that which we our selues are Therefore his dwelling house is the same This house hath continued from the beginning shall continue vnto the end It needeth indeed often repairing but it shall neuer be abolished and taken out of the world True it is the Iewish Church had many types and ceremonies howbeit in substance it is the same with the christian Church Thirdly we may gather the safe condition Vse 3 of the Church For who shall fight against the inheritance which he hath purchased or ruine the house which he hath builded or enter vpon the possession which he hath obtained and bought lawfully at a deare price and bee able to preuaile We see by experience that a man will spend limbe and life for his house land where he dwelleth and which he bought and paid for dearely And will not God defend his inheritance which he knew before whom he chose to be his before the world whom in time he called iustified sanctified will glorifie for whom he sent his onely begotten Sonne from his owne bosome to lay downe his life This made the Prophet say Israel is an hallowed thing whosoeuer eateth it shall be consumed and come to nought Ier. 2 v. 3. Iohn 10 28 29 We are his giuen vnto him by the Father and he will neuer lose vs no man can take them out of his hand This is a singular prerogatiue of the faithfull that Christ dwelleth with them and abideth in them Ioh. 14 23. Eph. 2 19 20. He will neuer suffer his house to perish but giueth them his assurance and assistance to continue with them which cannot agree with popish doubting and wauering 2 Tim. 2 19. 1 Pet. 1 5. True it is such is our weaknesse that we are ready to giue ouer our hold of God but he will neuer giue ouer the hold that he hath of vs. His ancre is so firmely setled and fixed vpon the ground of our heart that no stormes or tempests can shake or loose it We are prone to leaue him but he is resolued not to leaue vs or to lose vs. The Lord hath bought vs too dearely to part so lightly from vs. Our state therefore is sure and certaine we shall not fall away for euer whatsoeuer the Church of Rome holdeth teacheth and defendeth Lastly let vs labour to be of the houshold of faith Let vs not be prophane in life and Vse loose in conuersation but separate from the wicked of the world which are no part of Gods house We cannot be of the houshold of faith and of the houshold of infidelity and impiety forasmuch as there is no concord or agreement no fellowship or communion betweene light darknesse 2 Cor. 6 19 20. Let vs prepare for Christ a good lodging and entertainment in our hearts that he may dwell in vs. Let vs not offend him or greeue him or driue him away by our sins and disobedience as Heb. 3 6. His house we are if wee hold fast the confidence and the reioycing of the hope firme vnto the end Who is faithfull in all my house Moses receiueth this commendation from the mouth of God that he was found faithfull a faithful teacher a faithfull Prophet publishing the will of God to the Church The doctrine is Doctrâ—â—â— The M◠〈…〉 their pâ— It is required of all the Ministers of God that they be found faithfull and conscionable in their places 1 Sam. 2 35. Math. 24 45. Luke 12 42. 1 Cor. 4 2 17. The Prophets of God did stand vpon their watchtower they hearkned and heard what the people did So did the Apostles and so they taught
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
them with speed to their graues But all these iudgments before rehearsed belong only to the body do not stretch to the soule and conscience neuerthelesse the Lord ceasseth not to repay vs euen in this kinde also according to our sinne Hence it is that he threatneth to send strong delusions vpon men to beleeue lies which will not receiue and beleeue the truth 2 Thess 2 11. and they which will not beleeue wholesome doctrine but hauing itching eares get them an heap of teachers shall turne their eares from the truth and be turned vnto fables and beleeue lies 2 Tim. 4 3 4. Secondly whensoeuer we remaine vnder any Vse 2 iudgement of Gods hand whatsoeuer it be let vs labour for spirituall wisedome that we may be able to see and discerne what the sinne is which is the cause thereof For by the manner of the iudgement we may oftentimes finde out the manner of our sinne And doubtlesse these benefits will come thereof we shal be able to iustifie God and also to iudge our selues and thereby we shall escape farther punishments and plagues that God purposed to bring vpon vs. This way we shall make the punishment profitable vnto vs if we take it and lay it vnto the sinne as it were a salue vpoÌ„ the sore This will bring vs to remember many sinnes and to repent truely of them which otherwise we should not thinke vpon It will worke in vs a care to iudge our selues that we be not iudged of the Lord 1 Cor. 11 31 22. This is no small benefit and comfort and therefore we should entertaine a ioynt-meditatioÌ„ both touching the sinnes that we haue committed and touching punishments that wee haue suffered that so we may to our farther good compare the one with the other Lastly as God dealeth with men in regard Vse 3 of their sinnes so he dealeth oftentimes with his childreÌ„ in good things for good things He will not onely reward our good works euen to a cup of cold water giuen to a disciple in the name of a disciple Mat. 10.42 but hee will reward according to our deeds blessing with the same blessing and mercy with the same mercy 2 Tim 1.18 Onesiphorus shewed meâ—cy vnto Paul he prayeth to God That he may find mercy of the Lord in that day Hee that is mercifull and liberall to the poore hath a promise that he shall neuer want Christ our Sauiour describing what is true blessednesse wherin it consisteth saith among other things Mat. 5 4. Blessed are the mercifull for they shall obtaine mercy True it is God is able to reward such many other wayes but he promiseth and performeth this rather then any other to strengthen our faith in his word and to teach vs to acknowledge and confesse his own in that worke And heereby haue all such as are any way vnder the gouernment of others a notable encouragement in well doing that God will returne them a like measure of blessing according to that themselues haue done If we be truely seruiceable and conscionable in our duties toward those whom God hath set ouer vs we shall by a speciall blessing of God find in time to come those that shall be vnder vs faithfull also toward vs. He that will rule well must first learne to obey wel if we be not obedient to others for conscience sake let vs neuer thinke to finde others obedient to vs. Hast thou bin a dutifull childe to thy parents and obeyed them in the Lord Thou maiest well hope and expect the same at the hands of thy owne children hereafter Or hast thou beene a faithfull seruant to thy master according to the flesh seruing him with feare trembling in singlenesse of thy heart Thou maiest well look for the like seruice at the hands of others It is the common rule of christianity and that which the heathen themselues were not ignorant off Whatsoeuer ye would that men should doe vnto you do you euen so to them for this is the law and the Prophets Mat. 7 12. On the other side they that are stubborne and disobedient children euill and vnfaithful seruants may iustly feare to haue the same measure measured vnto them againe They that are now yong men liue vnder the roofe and gouernement of their parents if they deale falsely and deceitfully with them how can they but thinke that God will make them reape a plentifull haruest of such darnell as themselues haue sowen scattered abroad They that are now children of their fathers mothers may in time to come themselues be fathers mothers of their children so haue others stand in the same place to them that themselues now stand to their parents If they mocke and scoffe at them for their infirmities as Ham Canaan did Gen. 9 22. Or contemne their wholesome counsels and holy admonitions â— 2 25. as the sons of Eli did Or if they beguile them or closely conuay away their money or any of their goods from them as Micah did from his mother â—7 â— 2. as many make it a slight and slender matter to steale from their parents as if all were their owne they can lay fingers vpon euen while they bee aliue and others giue liberty to take and embezell from them if it be but a little and no great sums Or if they think they liue too long that they may enioy their liuing as Esau did â—7 41 let them know that there is a iust God in heauen that will another day withhold his grace from their posterity that they shall finde their owne children ready to despise them and set them at nought to reiect their admâ—nitions threatnings to circumuent them purloine from them yea to gape for their death that they may haue their goods And when this cometh to passe then let them consider their owne sin as the cause of their childrens sinne and that their children do forget them to be their parents because themselues neuer remembred that they were children The like we may say of seruants they that are now seruants of their masters may also hereafter come to be masters of their seruants If then you shall deale wickedly with them in word or in deed you shall make a streight yet a iust equal law against your selues The Apostle giueth an excellent precept vnto such Tit. 2 9 10. Exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe not purloining but shewing all good fidelity that they may adorne the doctrine of God our Sauiour in all things Let such therefore looke to themselues that they bee not paide home in their kinde If they learne to giue stubborne and froward answers and to despise them that are ouer theÌ„ as Agar did Sarah Gen. 16 4. Or if they returne them sleeuelesse answers when they call them to an account of their doings as Gehazi did to Elisha who when he asked him whither he went or where
the right way by others or haue a stumbling block laide before them to cause them to fall to alledge for theÌ„selues Alasse I was deceiued I was moued drawne by others these are no better then Adams figge leaues hee posted his sinne ouer to his wife The woman that thou gauest me c. Gen. 3 â—2 So did the woman to the serpent The serpent beguiled me c. So it was with Saul he translated the fault from himselfe to his people The people spared the best of the Sheepe and of the Oxen to sacrifice vnto the Lord thy God 1 Sa. 15 15.28 But God bindeth them all together as it were in one bundle and they are all punished the serpent the woman the man And Saul hath the kingdome rent from him and giuen to a neighbour of his better then himselfe â—cuse of â—ople The people for the most part thinke themselues to be discharged if they can lay the blame vpon their Teachers Alas if we had beene taught better we would haue done better our Ministers shall answer for vs if we be ignorant it is their fault Thus doe many deceiue themselues but this shall neuer goe for good payment Christ saith If the blinde leade the blinde both shall fall into the ditch Mat. 15 14. not onely the blinde leaders but they also for company that are blindly led Therefore none shal be excused by the carelesnesse and negligence of their Pastours for they shall die in their owne sinnes and inquities Ezech. 33 8. Iere. 14 15 16. Thus the case also standeth with seruants and others vnder the gouernment of others They thinke all shall goe well with them if they haue the examples of their masters and rulers to go before them â— 19 20. â— 26 27 The poore thinke themselues excused by the rich the lower sort by the greater the fewer by the multitude the wife by the husband the subiect by the Magistrate Thus also it falleth out in the breach of the Sabbath of which we spake before The seller turneth it ouer to the buyer and the buyer putteth all the fault vppon the seller whereas indeede neither are innocent but diuide the sinne betweene them and therefore both of them are reprooued as guilty and shal diuide the punishment also betweene them Vse 4 Lastly this serueth as an instruction to the godly that albeit we be ouertaken in any sin and fall into it our selues yet let vs take heed we do not pull others after vs. We must not be so sottish as to thinke that by procuring and perswading others to ioyne with vs as companions and brethren in euill that the euil is thereby lessened no it is thereby rather increased We should be greeued for our owne faults and know that the burden of our owne sinnes doth presse vs downe so deepely that we haue small cause to adde the weight of other mens sinnes to our owne On the other side happy are they that leade the way to true godlinesse and bring on others vnto the true feare of God They shall shine as the brightnesse of the Firmament and as the Starres for euer and euer Daniel 12 3. As then Whosoeuer shal break one of these least Commandements and teach men so shall be called the least in the kingdome of heauen so Whosoeuer shall do them and teach them the same shall be called great in the kingdom of heauen Mat. 5 19. It is a praise and commendation to performe the will of God and to do his commandements but it is a double praise to bring others to the practise of them also Hee that conuerieth his brother to the trueth saueth a soule Iam. 5 19 20. No man can do better seruice to God or to his neighbor 39 And Moses tolde these savings vnto all the Children of Israel and the people mourned greatly Moses rehearseth what the Lord had denounced and determined or else he could not be saide to be faithfull in the house of God Num. 12 7. He hid nothing from them but reuealed the whole counsell of God This is the Ministers duty they must keepe backe nothing of all the things that he shall say vnto them 1 Sam. 3 17. Numb 22 38. Matth. 28 20. Otherwise they cannot take the consciences of the people to record that they are pure from the blood of all men Act. 20 26. Againe we see what this message of Moses brought from the mouth of God wrought in the people they mourne and lament not slightly but bitterly But they should haue taken heede of murmuring at the beginning and then they had preuented this mourning at the later end And wherefore doe they mourne so greatly not for their sin but for the punishment fallen vpon themselues and vpon their children as Iudas and other sonnes of perdition who can quickly mourne when they are punished but are hardly drawne to it when they haue sinned But Peter wept bitterly so soone as hee had sinned Mat. 26 75. albeit hee saw no punishment comming A good child feareth the displeasure of his father more then the rod. So it ought to be with all of vs. We learne from the behauiour of the people this Doctrine Doctrine Sinne is pleasant in the beginning bâ—t bitter iâ— the latter end That sin though it be pleasant in the acting yet it bringeth much sorrow and bitternesse in the latter end It is conceiued in pleasure but it bringeth foorth paine Gen. 3 6. Ier. 2 19. Pro. 7 22 23. 1 Tim. 6 10. Ahab tooke possession with great ioy of the vineyard of Naboth purchased with the reward of iniquity but the prophet is sent vnto him with this heauy tidings 1 Kings 21 19. Hast thou killed and also taken possession In the place where dogs licked the blood of Naboth shall dogges licke thy blood euen thine Luke 6 25. and 15 13 14 16. The Reasons First because sinne is the Reason 1 transgression of the law so it is defined by the Apostle 1 Iohn 3 4. Whosoeuer committeth sin transgresseth also the Law for sinne is the transgression of the Law Now God hath set a curse to euery transgression of the Law Gal. 3 10 and this curse must take place vpon the sinner and cannot be seuered from the sinne Secondly in sinne are two things the act it Reason 2 selfe and the guilt of it â— the acte it selfe is transient and hath the pleasure while it is in committing but the guilt of it remaineth behinde and bindeth a man to iudgement This teacheth euery man that hee should enuy no man in the pleasure of his sinning for albeit hee haue some pleasure in the committing of it yet so soone as the pleasure is gone and past then followeth the guilt then followeth the punishment at the heeles and waiteth vpon the sinner as the Sergeant doth vpon the debter The vngodly are oftentimes thought the onely happy men in this worlde but there is no happinesse to bee found in sin it is the highway to
time to time to languish and to perish for want of nourishment As these liue in darknesse and ignorance vpon earth so it shall bee iust with God to thrust them into vtter darknesse in hell But it may bee obiected Obiection that the Apostle saith 1 Cor. 8 2. Knowledge puffeth vp but charity edifieth I answer Answ the Apostle meaneth a false perswasion of knowledge wherby a man thinketh he hath some great matter in him therefore he addeth in the next words Verse 2. If any man thinke that he knoweth any thing he knoweth nothing yet as he ought to know If knowledge puffe vp any the fault is in the person or vaine perswasion of the person not in the gift of God Wee must know therefore that the Scriptures belong to all and that the knowledge of them is necessary to al. And who may exempt themselues from them or who shall say they belong not vnto him Shall Kings and Princes and such as sit in the throne No though they haue a multitude of busines waiting vpon them and are many waies disturbed and distracted by State affaires yet they must haue the law of God with them reade in it all the daies of their life that they may learne to feare the Lord their God Deut. 17.18.19 Shall Captaines and Gouernours in warre and peace No for was not Ioshua such an one yet the Booke of the Law must not depart out of his mouth but he must meditate therein day and night c. For that hee might make his way prosperous and haue good successe Iosh 1.8 Shall Noblemen and Gentlemen exempt thēselues No not they neither for the Eunuch a man of great authority vnder Candace Queene of the Ethiopians who had the charge of all her treasure while he was in his chariot read the prophesie of Esay to further himselfe thereby in knowledge Acts 8 27.28 and 17.11 also the Noblemen of Berca serched the Scriptures daily whether those things were so which the Apostles preached Who then may thinke themselues discharged May the Ministers No they should be men of knowledge and giue attendance to reading aboue others 1. Tim. 4 13. May the people No it is a generall precept giuen by Christ to them to search the Scriptures Iohn 5 39. and yet no doubt many among them were poore and tradesmen so Psal 1 2. Col. 3 16. May such as are weake in iudgement and simple witted No the law of God was written to giue wisedome to the simple Psal 19 7 and the Prouerbes were penned to giue subtilty to the simple and to the yong man knowledge and discretion Prou. 1 v. 4. May the young man deferre the matter vntill age No he must season his young years with the knowledge of the Scriptures Psal 119 9. 2 Tim. 3 15. May they that are rich and wealthy be priuiledged from this No Abraham saith of the brethren of the rich man They haue Moses and the Prophets let them heare them Lu. 16 29. It is in vaine to be rich in the world and not to haue the word also to dwell richly in them that so they may be rich in God May women be freed frō this duty No the grandmother the mother of Timothy taught him trained him vp in the Scriptures of a childe which could not be if themselues had beene without knowledge 2 Tim. 1 5. So then we may conclude that all which liue in the Church and would bee accounted members of the Church whether they be Princes or subiects Ministers or people noble or vnnoble high or low learned or vnlearned young or old rich or poore masters or seruants men or women one or other al I say ought to be endued with the knowledge of the waies of God Vse 3 Thirdly it teacheth euery one of vs to examine himselfe and his owne heart how farre he is guilty of this sinne of ignorance It is the first degree or steppe of knowledge for a man to know and acknowledge his owne ignorance For till we come to this to finde our selues to liue in ignorance and to mourne and lament for it it is vnpossible for vs euer to attaine to sound and perfect knowledge Obiect But some will say How shall we attaine to this knowledge which you speake of Answer I answer the way is to exercise our selues in the reading of the Scriptures He that would haue water must draw it out of the well and hee that would haue knowledge must draw it out of the fountaine of the Scriptures This doth Christ often point vnto in the Euangelists stirring vp men to reade and reprouing those that would not as Math. 12 ver 3. he said to the Pharisies Haue ye not read what Dauid did and verse 5. Haue ye not read in the Law and cha 19 4. likewise he said to the chiefe Priests Scribes Haue ye neuer read Out of the mouths of babes and sucklings thou hast perfected praise Math. 21 16. Psal 8 2. and verse 42. he saide Did ye neuer reade in the Scriptures The stone which the builders refused the same is become the head of the corner and chap. 22 3. he saide to the Sadduces touching the resurrection from the dead Haue ye not read that which was spoken of God So he speaketh to him that asked what he should do to inherite eternall life Luk. 10 26. What is written in the Law how readest thou And Abraham saith to the rich glutton They haue Moses the Prophets they haue their writings among them And speaking of the destruction of Ierusalem Who so readeth let him vnderstand Math. 24 15. The contrary when we do not and will not reade and obey this commandement so often repeated and vehemently vrged is the cause of errour and heresie of euill of discomfort and of al prophanenesse Acts 13 27. Mark 12 24. Secondly such as would haue the true and sauing knowledge must first of all lay before him the grounds and principles of Christian religion otherwise whatsoeuer he knoweth he shall know nothing as he ought to know like him that would build without a foundation Heb. 6 1. Thirdly earnest praier to God for the help of his holy Spirit to assist him and to teach him how to profite aright by the reading of the Scriptures For hee that is the author of them best knoweth how to giue vs vnderstāding to edifie our selues by them in our most holy faith And heereby we shall learne more then such as onely meddle with the Scriptures and neuer practise this duty of praier neither craue a blessing of him vpon their labours Lastly conference with others to minister helpe and comfort one to another This did the two Disciples vse going to Emmaus Luke 24 1◠who talked together of all those things which had happened touching Christ they reasoned of his passion and suffering and they are farther instructed in the truth of the matter and in the vnderstanding of the Scriptures This was the blessing of God vpon
what not shall all be barred therefore from the heauenly Manna which is sweeter then the hony and the hony comb more to be desired then great heapes of riches which is much more profitable then is the finding of great spoiles The Scripture is a notable part of our spirituall armour Ephes 6 17. able to offend and to wound our enemy If a Captaine should go into the field with his souldiers and suffer them to carry with them no weapons but such as should serue to defend their owne bodies and forbid them such armour as should any way hurt their enemies if hee should permit them the shield but not the sword or allow them a Corslet but not the speare would he not bee thought and that iustly and worthily to betray thē into the enemies hand But thus it is with the Popish captains that must or at least will be accounted the onely masters of Israel they allow to the people after a sort the girdle of truth the brest plate of righteousnesse the shield of faith and the rest to defend themselues but touching the sword The two edged sword of the word Heb. 4 12 wherewith Christ our Sauiour resisted and we after his example must resist the deuill Matth. 4 4. they forbid them to gird that about their loynes as if it were like Saules armour 1 Sam. 17 39. which Dauid could not go withall because he had not proued it whereas indeede it is like Dauids sling the stone which he slang that smote the Philistine in the forehead and caused him to fall vpon his face to the earth verse 49. and therefore what doe they but treacherously betray the people of God and leade them naked into the field to be vtterly spoiled and so to fall before their enemies Secondly it confuteth those amongst our selues that say what neede so much teaching and preaching There are some that thinke themselues to bee wise men much wiser then their fellowes that sticke not to speake thus but this their wisedome is no better then foolishnes with God 1 Cor. 1.23 The preaching of the crosse I confesse is accounted no better then foolishnes but it is to them that perish whereas to them that are saued it is the power of God It is accounted a state-policie now adayes to defend litle preaching and lesse hearing But ignorance can vphold no kingdom True religion is the stay and pillar of a State Religion and the knowledge of it is the pillar and stay of a State and Common-wealth the want of it is the cause of tumults rebellions insurrections and seditions What was the cause of the rebellion in the North in the dayes of our late Soueraign of blessed memory was it any other then want of knowledge and of Preachers to plant knowledge in the hearts of the people but blessed be God they haue since bene better stored and that hath broght better quietnesse in those parts And what is the cause of the often risings rebellions and treasons in the kingdome of Ireland at this day but because they remain either Atheists or Popish or sottish wanting the meanes of knowledge to instruct and informe them better True Religion is a bulwarke and a Castle of defence to any kingdome the very chariots and horsemen of Israel 2 King 2.12 and godlinesse hath the promises of this life and of the life to come 1 Tim. 4 8. Wherefore they are prophane speeches of ignorant people or of idle teachers going about to maintain their ignorance and idlenesse who think that a sermon in a quarter is sufficient either for the Minister to preach or the people to heare If you marke or would examine what the people are that liue vnder such and for the most part you shall see they know nothing But the Minister must preach in season and out of season the duller the scholler is he should haue his lesson the more often repeated Such for the most part are the people slow in hearing dull in conceiuing weake in remembring bearing away what they haue heard Some there are who not onely are ignorant but defend their ignorance and thinke men neede not haue any knowledge in the Scriptures nor trouble themselues any way about it These doe imagine that it belongeth onely to the Ministers and other lerned men to know the Scriptures And it is fit hee should haue more knowledge then a priuate man because hee is appointed of God to teach the people but this exempteth not the people from it For take this as a certaine principle that the poorest simplest person must haue as much knowledge for matters of saluation as the Minister hath or els he shall neuer be saued Vse 3 Lastly let all men know men and women children and seruants that in their seueral places they are bound to exercise themselues in the Scriptures and daily to meditate in them that so thereby they may come to knowledg for without knowledge in the word it is vnpossible for any to bee saued The way for a man to get his liuing by his trade is not to exercise himselfe in it once in a weeke or to imploy himselfe to it once in a quarter but hee must vse it dayly and diligently or else he shall neuer liue by it or thriue in it So may I say in this case a man that hath a desire to be saued and to liue heereafter in a better life it is not sufficient for him to reade the Scriptures and to meditate in them now and then or when he hath nothing else to doe and to keepe himselfe from idlenesse but hee must obserue a constant and continual course in the searching and reading of them that by them he may come to knowledge by knowledge to faith by faith to obedience and by obedience to saluation Ignorance shall excuse no man at the day of iudgement He that knoweth not his Masters will shall be beaten Luke 12 48. Hosea 4 1 3. If we thinke to pleade for our selues and to alledge in our defence that we followed our callings to erne our liuings to maintaine our families it shal not serue our turnes this will not bee taken for currant payment Our particular and our generall calling agree well together God hath not ioyned them in euery man Our particular calling is to follow our businesse our generall calling is to know the Scriptures the one doth not abrogate the other inasmuch as God hath commanded them both what God hath coupled together no man shall put asunder Math. 19 6. CHAP. XVI 1 NOw Korah the sonne of Izhar the sonne of Kohath the sonne of Leui and Dathan and Abiram the sonnes of Eliah and On the sonne of Peleth sonnes of Reuben took men 2 And they rose vp before Moses with certaine of the children of Israel 250. Princes of the assembly famous in the Congregation men of renowne 3 And they gathered themselues together against Moses and against Aaron and said vnto them Ye take too much
poore cripple remained for the space of thirty eight yeares in wofull taking because he had no maÌ„ when the water was troubled by descending of the Angel to put him into the poole Iohn 5 5 6. so is it with those that cannot come to the water of life brought by the Angels of the Churches they cannot bee cured of their diseases They are in a most pittifull case that want bread to sustaine life they must needs in short time famish because they haue no food Amos 8.11 It is often to bee considered of vs what the Prophet Hosea teacheth chap. 9 6. The daies of visitation are come the daies of recompence are come Israel shall know it And why so the answer is The Prophet is a foole the spirituall man is mad It is very vncomfortable to bee in a wide house in a darke night where is no light at all and yet much worke to be done and no meanes to giue direction such is their condition that want Teachers who are the light of the house and the salt of the earth without which we rot and putrifie in sinne like flesh vnsalted and vnseasoned Fourthly woe to the foolish Prophets that Vse 4 prophesie out of their owne hearts follow their owne spirit and haue seene nothing Ezek 13 4 5. These cannot assure themselues to be the Lords watchmen These Prophets are like the foxes in the Desert they haue not gone vp into the gappes neither made vp the hedge for the house of Israel to stand in the battell in the day of the Lord. Where the Prophet setteth downe sundry true notes of false teachers how we should know them First they teach themselues and not the truth of God they are wise out of their owne wits not out of Gods word they are ready to speake for theÌ„selues not in the cause of God The true Pastours bring the word of GOD that sent them Iohn 7 16 17 18. 2 Pet. 1 21 22. Such then as broach new doctrine which they neuer learned out of the word nor receiued from God are without question false teachers Secondly they are like hungry foxes that lie in waite for their prey giuen to couetousnesse and seeking after their owne gaine they will transgresse for a peece of bread These intend nothing but filthy lucre loue the wages of iniquity as Balaam did 2 Pet. 2 3 13 14 15. Iude ver 12 16. Such a one was Iudas Thirdly they neuer go vp to the breach nor make vp the hedge for the City or Vineyard of God they care not though the enemy spoile the one and root vp the other they neuer make intercession for the people they rebuke not they exhort not they threaten not rather they proclaim peace promise liberty for euery one to do what he list 1 Pet. 2 19. Vse 5 Lastly the people must performe to their Ministers such duties as are answerable vnto their care First they must make good vse of the Ministery desiring truly to be gathered to the Church by the effectuall working thereof Acts 2 37 38 47 16 30. We haue shewed before chap. 3 that the most florishing commonwelths are nothing except this be among them Secondly it behoueth vs to reioyce in seeing or hearing of any approoued man and faithfull Teacher brought into the Ministery of the word and the seruice of the Church by an ordinary and lawfull calling Lu. 1 14 15. 16 17. on the other side to be greeued wheÌ„ such are taken out of the Church and the vse of them denied Acts 20 37 38. or such kept out that haue worthy gifts desire to be imploied But we see commonly men are glad to see such brought into the Church as will speake of wine and strong drinke Mic. 2 11. such as will vse them well in tithes such as will not trouble them long in teaching such as will feast them often at his table Lastly they must expresse their hearty loue to their Ministers againe recompencing loue for loue and labouring to do them good whom they see to be so needfull for theÌ„ euen as necessary as the Physition in time of sicknesse as the Captaine in time of war as the reapers in time of haruest Woe therefore shall bee to those that account them worthlesse needlesse fruitlesse Ver. 47 48. He put on incense and made an attonement for the people and stood betweene the liuing and the dead c. Obserue againe another point that Moses and Aaron aduentured their owne liues in the time of this plague for the good of the people they made supplication for them because they were the people of God the posterity of faithfull Abraham and were committed to their charge ouersight and because the enemies both the Egyptians and the Canaanites should not blaspheme the Name of God and triumph in their destruction Hence it is that Aaron as he was appointed and commanded â—trine did put incense in his censer force of 〈◊〉 is exâ—ng gâ—eat and made an attonement for the people Wee learne hereby that the force efficacy and necessity of praier to God is very great to obtaine any blessing or to remoue any iudgmeÌ„t 1 Chron. 21 17. Phil. 1 4. 1 Thess 5 17. Thus did Moses often preuaile Exod. 17 and 32. Luke 21 ver 36. Ioash acknowledged that the praiers of Elisha an holy Prophet of god stood his kingdome in more stead then all the horses and chariots of Israel could do 2 King 13 14. The reasons First it is a fruite of faith and a testimony Reason 1 to our owne hearts that we do beleeue It is the praier of faith that saueth Iames 5 ver 15. But where there is no calling vpon the Name of God by praier there can be no faith in God at all These cannot preuaile with God nor obtaine any thing at his hands Secondly whatsoeuer we receiue froÌ„ God Reason 2 we must receiue it by praier For what is it that praier cannot obtaine whatsoeuer wee aske we receiue Math. 7.7 Our wants therefore beeing great the necessity of this duty must needs be great also Thirdly it is a part of our spirituall armour Reason 3 or at least that which giueth vs strength to vse the armour appointed to euery Christian Eph. 6 16. without which all the rest wil serue vs in little stead First this reprooueth such as thinke it to Vse 1 be needlesse to be performed to God because he knoweth whereof we haue need and need not to be put in minde thereof It had beene a very needlesse thing for Moses and Aaron to bee so earnest for the people to runne in with all haste and to stand betweene the liuing and the dead if praier had beene needlesse or bootelesse It is true hee knoweth whereof we are made and it is true he needeth no remembrancer or informer to put him in minde of what hee hath forgotten howbeit this ought rather to stirre vs vp to praier as we see Math. 6 verses
Tabernacle therefore they were worthy to receiue their wages and ought not to be defrauded thereof Before the law Abraham gaue vnto Melchizedek tithes of all Gen. 14 20. And the Apostle to the Hebrewes saith that euen the Patriarke Abraham gaue the tenths of the spoiles Heb. 7 4. It is therefore both lawfull iust that the Minister should require and receiue and the people pay vnto theÌ„ that which is due in respect of their labour Reason 1 The reasons are First that thereby the Ministers may be encouraged in their duties 2 Chron. 31 4. It is said of Hezekiah that he coÌ„manded the people that dwelt in Ierusalem to giue the portion of the Priests and the Leuites that they might be encouraged in the law of the Lord. They had receiued much discouragement and discontentment in the daies of Ahaz his father who regarded neither God nor his word nor his worship nor his Ministers for he tooke away a portion out of the house of the Lord and cut in peeces the vessels of the house of God 2 Chro. 28 21 24. And in our daies I am well assured that the Ministers of the Gospel haue as many discouragements as euer the Leuites had and therefore stand in need of some encouragements Secondly it is an ordinance of God that they which preach the Gospel should liue of the Gospel 1 Corin. 9 14. Thirdly they are to attend wholly vpon that calling and do spend themselues to gaine soules to God 1 Tim. 4 13 15.16 2 Tim. 2 4. Euery art should maintaine the artificer and euery trade the tradesman and euery profession the professour The calling of the Minister is not of the lowest callings and it is none of the least labours so that their maintainance should arise from their great paines that they take in that calling Fourthly it is the law of God and nature that children which haue receiued liuelihood from their parents should recompence theÌ„ the Apostle sheweth that if any widow haue children or nephewes let them learne first to shew piety at home and to requite their parents for this is good acceptable before God 1 Tim. 5 4. If then children ought to recompence their parents for their care in their education as Ioseph did his father Iacob much more ought faithfull people to do the same to their faithfull Pastors to whom they owe euen themselues and of whoÌ„ they haue receiued the life of their liues Gal. 4 14. 15 19. Phil. â— 10. Lastly euery labourer is worthy of his hire and whosoeuer deteineth the wages of the poore labourer is a great oppressour committeth a crying sin Iames 5 4. and the cry entreth into the eares of the Lord of Sabbath How then should that which is due to all laborers be denied to the labors of the Minister And howsoeuer this be an euident truth yet it findeth hard entertainment in the world mens profits doe so rownd them in the eare that they can quickly finde sundry obiections against the same I will touch some of the cheefe and principall First the Apostles had great Obiect 1 gifts yet they preached freely Math. 10 v. 8. Why then shold not the Ministers in our daies do the like I answer Answer this must be vnderstood of the gift of working myracles as appeareth by the circumstances and as I haue prooued elsewhere Hence it is that Elisha would not accept though he were vrged of the blessing that Naaman offred vnto him for the curing of his leprosie 2 Kin. 5 16. Againe if they may receiue nothing for their labours how doeth Christ say afterward The workman is worthy of his meate Mat. 10 10. Besides our Sauiour ioyneth these two together receiuing freely and giuing freely and maketh the former the cause of the latter that they ought to bestow freely because they had receiued freely And how had they receiued freely Surely two waies freely without any of their owne desarts and freely without any their owne labor for they had their gifts by reuelation Gal. 1 1 16 17. True it is we haue our gifts by the gift of God freely without any the least desart of ours but wee haue not receiued them freely without our great labour and industry therefore as in this sense we haue not receiued freely we aâ—e not bound by this rule to goe about and preach freely That talent which we haue we haue it by our great paines and therfore it is lawfull for vs to take for our paines Obiect 2 Againe the Apostles are forbidden to prouide and to possesse gold and siluer Math. 10 9. I answer Answer so he forbiddeth them to haue two coats or shooes or staues for their iourney v. 10. But to obserue this perpetually were contrary to the practise of Christ himselfe Iohn 12 6. and 13 4. and 19 23. Luke 22 36 and of his owne Disciples who no doubt liued according to the direction and instruction of their master Acts 12 8. 2 Tim. 4 13. So then this precept had place onely for that present sending and was not to binde them for euer much lesse their successours that came after them for now they were appointed to make haste and might carry no prouision with theÌ„ but must cast themselues wholly vpon the power protection and prouidence of Christ that sent them gaue them their commission Thirdly Paul preached to the Corinthians Obiect 3 and Thessalonians without receiuing any wages at all of them 1 Cor 9 15. 1 Thess 2 6 7. Acts 20 34. He labored with his owne hands and became a Tent-maker Acts 18 3. I answer Answ the question is not de facto but de iure not what he did or any of them did but what he and they had right and power to do For albeit he did not take wages yet he had authority to do it as himselfe professeth 1 Cor. â— 6 12. yea he saith that at such times as hee freed them he robbed other Churches and tooke wages of some to do seruice vnto other 2 Cor. 11 8. And albeit he were well content to depart from his right yet he ceased not to lay claime to his right 2 Thess 3 8 9. And in other churches where he preached the Gospel he liued of the Gospel and taught all the Ministers by his example to doe the like If any aske the question why he abstained from pursuing his owne right I answer that many things are lawfull in themselues which are not expedient and as circumstances often alter the matter so Paul did this for sundry causes expressed in diuers places First lest he should ouer-burden them that had already an heauy burden of pouerty lying vpon them 2 Thess 3 8. Secondly that he might giue example to those that were idle which abounded among the Thessalonians to teach them to worke with their owne hands and to eate their owne bread 2 Thess 3 9. Thirdly that by this meanes it might manifestly appeare that he sought them rather then theirs that he
betweene sinne and sinne both in nature and in the punishment due vnto them some are greater some lesser some worther of greater punishment and some of lesser yet the least sin committed in thought and motion deserueth euerlasting death and separation from the gracious presence of God if he deale with vs according to the rigour of his iustice and looke vpon vs without the satisfaction of Christ The writers and teachers of the Popish Religion publish to the world that wee hold the sottish Paradox of the Stoikes that all sinnes are equall The Papists slander vs 〈◊〉 make all siâ— equall the contrary whereof is manifest in the harmony of the confessions of our Churches And why do they slander vs with this dotish doctrine or vpon what foundation doe they ground this accusation forsooth because we hold that all are mortall But this is a weake consequent and will not proue the point for which they alledge it All men are mortall euen Princes as it is said in the Psalme 82.6 shall we hence conclude that the people are equall to Princes because they are alike subiect to mortality In the breach of the seuenth commandement there are sundry sortes of vncleannesse and incontinency forbidden as fornication when men defile themselues with filthy harlots and concubines adultery betweene them that are married incest committed with such as are neere in consanguinity or affinity the sinne of the Sodomites Who leauing the naturall vse of the woman burne in lust one toward another man with man working filthinesse Rom. 1.27 reuenged with fire and brimstone from heauen Gen. 19. Among all these seuerall kindes there are degrees of sinne one is greater then other adultery worse then fornication incest then adultery and Sodometry then them all and all these by the confession of the Papists themselues are mortall and yet by their owne confession also one is more heinous and horrible then the other If then their conclusion bee good against vs that we hold all sinnes to bee equal because we teach that they are mortall how should it not stand as strong and firme against themselues that they also hold all these sinnes to be equall fornication as bad as incest and adultery as heinous as Sodometry because they teach that they are all of them mortall The like absurdity wee might easily inferre against them in the rest of the commandements and that out of the Roman Catechisme But to vnderstand this point the better let vs consider that our Churches teach no other doctrine then the Scriptures teach that as all sinnes proceede out of the same fountaine of corruption and infidelity so all of them make vs guilty of eternall death and damnation vnlesse we obtaine pardon by faith in the Mediatour Christ Iesus Luke 12.47.48 All sinnes whether committed of ignorance or knowledge deserue stripes either many or few and these stripes are no other then eternall punishments as appeareth by the wordes of the Apostle 2 Thes 1.8 so that they which know not God neither beleeue the Gospel shall be punished in hel because according to the opinion of the Papists themselues when the Lord shall come in flaming fire to iudge the quicke and the dead Purgatory shal vtterly ceasse and be no more the prison dores shall be broken the fire shall be quenched the place shall be emptyed and the poore soules shall be discharged then shall be a gaile deliuery they shall be quit by Proclamation To vnderstand this the better we must know that sinnes may bee said to bee mortall or veniall three wayes â—s may â—d to bee â—ll or veâ—â—hree â—s First in regard of the euent Secondly in regard of the cause Thirdly in regard of the nature of the sinnes themselues They are veniall in regard of the successe or euent which doe obtaine pardon and when forgiuenesse followeth them though they be in themselues most greeuous as 1 Ioh. 5.16 where the Apostle calleth those onely sinnes vnto death whose reward certainely is eternall death and those not to death which may bee forgiuen howsoeuer in their own nature they merit damnation Thus we may say that Dauids adultery and murther were veniall sinnes because howsoeuer in the nature of them they were deadly yet were they veniall in regard of the euent because Nathan said vnto him The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 â—ss ordin in â—r 11. No sinne is veniall so long as we follow it and no sinne is mortall when once we forsake it Pro. 28.13 All sinnes are made veniall by repentance no sin is veniall without repentance Secondly sinnes may bee said to bee veniall in regard of the cause from whence they proceed whereupon they sooner obtaine pardon because they are not done of malice and a setled purpose but of ignorance and infirmity as Paul sheweth this to bee the cause why his sinne was veniall vnto him and why he obtained mercy and forgiuenesse because he did it ignorantly through vnbeleefe 1 Tim. 1.13 And in the fifteenth Chapter of this booke it is said the Priest shall make attonement when a priuate person or the whole Congregation hath committed any thing through errour or ignorance and it shall be forgiuen them for it is ignorance Numb 14.25 These sinnes springing from this fountaine are damnable in themselues from hence it came that Paul was a persecuter and a blasphemer but the Father of all mercies and compassions gaue him pardon because hee sinned of ignorance and infirmity So then his sinnes were veniall in regard of the euent and of the cause But sinne considered in the nature of the thing it selfe is not veniall but deserueth temporall and eternall punishment Now the Papists themselues teach â— Popish 〈◊〉 of 〈◊〉 sinne that sinne is truely and properly called veniall when it is so in it owne nature and deserueth onely a temporall punishment either in this life or in the life to come so that if God would examine it and enter into iudgement with it according to his most rigourous and seuere iustice hee could not punish it with eternall death for as much as in it owne nature it deserueth pardon or at least some slight or temporall punishment And of these the controuersie is betweene the Church of Rome and vs and not of those that are veniall by the euent or by the cause But the Scripture teacheth vs that all sinne is the transgression of the Law 1 Ioh. 3.4 This is a true and perfect definition of sinne for euery transgression of the Law is sinne and euery sinne is a transgression of the Law From whence wee reason thus Euery transgression of the law is worthy of death Euery sinne is a transgression of the Law Therefore euery sinne is worthy of death The first part is plainely proued by many places Gal. 3.13.10 Deut. 27.26 Matth. 5.22 whereby it is manifest that the Prophet the Apostle and Christ himselfe speake generally without limitation that whosoeuer committeth any
their enemies We do oftentimes feare enemies and inuasion by enimies but wee feare not that which bringeth in the enemies and openeth them a free passage to spoile and destroy without compassion to wit sinne So long as wee walke with our God and are reconciled vnto him we are vnder Gods protection and hee is a Buckler round about vs 〈◊〉 3 3. we are in league with the stones of the streete and the beasts of the field For if God he on our side who shall be against vs Rom. 8 31. If then the Ministery of the word be as a brazen wall and the Ministers thereof stand in the breach betweene the liuing the dead to turne away the wrath of GOD when his iudgements runne through the Land Nu. 16 47 48 Psal 106 23 there is great cause to bee humbled when God pulleth from the Church and Commonwealth so great posts and pillars that helpe to hold them vp Againe it is a signe of Gods wrath heauie Reason 2 displeasure and a fore-runner of a farther iudgement When God tooke away the good and godly King Iosiah a nursing father of the Church that reformed religion in his young and tender yeres sought vnto the Lord 2 Kings 21 19 hūmbled himselfe before him and wept when hee heard the threatnings denounced against the land he spared not Ierusalem and the inhabitants thereof long after If there be a good Pastor in the church if a good Prince in the land if a good Magistrate in town or city if a good Master in a family and God take him away ther is cause to lift vp our voice by mourning weeping and great lamentation this being a token of Gods displeasure a sign of taking his former mercies from vs so that the seeing and feeling of Gods wrath in bereauing vs of such as might do good along time publikely or priuately ought to be no smal greefe to vs. The prophet teacheth that when God hath any vengeance ready to be poured vpon a people hee taketh away the righteous from the plague as he did Lot out of Sodome saying The righteous perisheth Esay 57 1. and no man considereth it in heart and merciful men are taken away from the euill to come Therefore when God taketh excellent and principall members from the rest of the body it is as a threatning alwaies to those that are left behind and an euident testimonie to them that they are vnworthy of their company and presence as the Apostle declareth That the world was not woorthy of those faithfull men that shined as lights in the midst of a froward crooked generation Heb. 11 38. So then it is a right mourning and wel ordered greefe when we lament the taking away of good men endued with the graces of the Spirit which haue liued in the feare of God and done notable seruice in the Church or Commonwealth Let vs apply this point to our instruction Vse 1 edification First it serueth to condemne the Stoicall senslesnesse and blockishnesse of such as take it to be a part of manhood courage to be affected with nothing to be greeued at nothing It is lawfull to mourne for the dead so did Abraham the Father of the faithfull for Sara Genesis 23 2. nay so did Christ the head of the church in whom was no sinne 1 Peter ◠22. neyther guile found in his mouth mourne for Lazarus 1 Thess 4 13. These lamented the dead but not the state of the deade which they knew to bee most comfortable to all the faithfull as the Apostle teacheth Reu. 14.13 Blessed are they that dy in the Lord for they rest from their labors and their works follow them In regard wherof Reuel 14 13. Paul warneth the Thessalonians concerning them that are asleepe that they sorrow not euen as they which haue no hope 1 Thess 4 13. True it is we cannot so renounce or reforme our affections but that there wil be alwaies somewhat worthy of blame and fault in vs in our mirth and mourning in our loue and hatred in our hope and feare in our anger and such like passions and we finde it the hardest thing in the world to keep the mean between excesse and defect betweene too much too little yet it is absurd to dreame of such a kind of dulnesse and stupidity as ouer-turneth humane nature and cannot be found in flesh and blood yea standeth not with the condition of mankinde as he was created or as he became corrupted For so long as man remaineth in this life he cannot bee voide of affections and perturbations or bee senslesse like stockes or stones albeit wise men are to moderate their passions that Reason remaine mistresse of the soule as it were the gouernor of the house Wherefore wee must know that Christian Religion doth not abolish naturall affections or pull them vp by the roots but onely doeth moderate them and keepe them that they ouer flow not the bankes and doth bring them in subiection vnto the will of God So the Apostle as wee heard before did not forbid the Church to sorrow for the dead but putteth as it were a bridle into their hands only restraineth immoderate sorrow Againe he doth not absolutely condemne and reproue al anger and indignation conceiued in the heart but represseth the excesse abundance thereof Ephes 4 25. as a wise Physitian that seeketh to purge the ouer-flowing of choller And in another place hee doth not condemne weeping in aduersity or reioycing in prosperity but hee requireth that they which weepe 1 Cor. 7 30. bee as though they wept not and they that reioyce as though they reioyced not and they that vse this world as though they vsed it not Furthermore Christ our Sauiour doeth not forbid the louing of Father and Mother of wife and children of brethren and sisters as that which standeth with the law of God and man but onely ordereth it aright bringeth it into his compasse saying Hee that loueth father or mother more then mee Matth. 10 37. is not worthy of mee and he that loueth sonne or daughter more then me is not worthy of me Thus then we are taught to vse temperance and moderation in all the affaires of our life in speaking or holding our peace in ioy or in sorrow that wee giue not scope to our vnbrideled affections but alwaies order and dispose them as there is iust cause Vse 2 Secondly it condemneth such as are bereft of all sense and feeling of such greeuous iudgments of God Alas how can such assure thēselues to bee true members of Christs body For tell me Can a man lose a principall part of his body as his eye his hand his foot and not be greeued Or can a man be depriued of thē and make a sport of it as at a play or pastime Euen so such as in the suffering of the members of the Church do reioyce 1 Cor. 12 25.26
the vncircumcised Philistim that reuiled and railed vpon the host of the liuing God 1 Sam. 17 46 47 and 14 6. This day shall the Lord close thee in mine hands and I shall smite thee that all the world may know that Israel hath a God and that all this assembly may know that the Lord saueth not with sword nor with speare for the battell is the Lords and hee will giue you into our hands It is not hard with him to saue with many or with few he maketh the weake strong hee causeth one to chase a thousand and two to put ten thousand to flight when the mighty God selleth them and shutteth them vp An example we haue 2 Chron. 24 24. when Ioash King of Iudah sinned against God shedding innocent blood and forgetting the kindnesse shewed to him the Aramites came vp against him Ierusalem was besiedged the Princes were destroyed their goods were spoiled and though the army of Aram came with a small company of men yet the Lord deliuered a very great army into their hand because they had forsaken the Lord God of their fathers Giue God the glory of his owne works and let vs not sacrifice to our owne Nets This is the cause why God oftentimes doth not blesse and prosper our warres wee glory greatly in our multitudes of men whereby God is robbed of his glory and constrained to shew vs our owne folly and to chasten vs for our presumption Vse 2 Secondly it behoueth vs to consult with him before we enter into it â—mb 27 21. to pray for a blessing and to depend vpon him touching the successe If nothing ought to be enterprised rashly or taken in hand vnaduisedly then should warres be seriously thought vpon and warily begun and wisely vndertaken The wise man teacheth Prou. 20 18 24 6 that by counsell the thoughts of the heart must be established and by counsell warres are to be enterprised Thus when God promised victory to Ahab by one of his Prophets ouer a great multitude of the Syrians that he might learne to know him to be the Lord Ahab asked of the Lord who should order the battell 1 Kings 20 14 22 5. So we must do nothing before we aske counsell of God to know his will pleasure as Iehoshaphat taught Ahab crauing his helpe against Ramoth Gilead Aske counsell I pray thee of the Lord to day whether he will make our way prosperous When the children of Dan sent expert men to view the Land and search it out Iudg. 18 5 6 they asked counsell of God to guide their feete in the way of peace It is dangerous to be cold and carelesse in coâ—sulting with him coming to his ordinance for it Good King Ioshua the Pillar of the hand and nursing father of the Church was killed by Pharaoh Necho 2 Chron. 35 22 because he consulted not with the mouth of the Lord but went out to try his owne strength Let vs not in the day of battell think the season lost or the time il spent that is imployed this way now is the acceptable time and it is no wisedome to delay or deferre it This was the wickednesse of Sauls heart when the noyse of the Philistims army came to his eare the Priest had brought the Arke to aske aduice of God he saide Withdraw thine hand 1 Sam. 14 18 19 that is the time serueth not to stand stay counselling and consulting with God haue away these things and let vs draw neere to the enemy an euident testimony that God had forsaken him and taken his Spirit from him that he might runne from one euill into another and so worke out his owne confusion Contrariwise we see that while Ioshua encouÌ„tred with Amalek a malicious and bloody enemy Moses continued in prayer and he preuailed more to the discomfiture and destruction of the Amalekites by the force of prayer then Ioshua by the dint of the sword Lastly let vs not feare the enemies of the Vse 3 Church but be strong and valiant and commit the cause vnto God Thus did Ioab when he entred the battell for the defence of Gods people and true religion 2 Sam. 10 12. Beâ— strong and let vs be valiant for our people and for the Cities of our God let the Lord do that which is good in his eyes Thus Dauid comforteth himselfe when he fled from his sonne Abso on anâ— was driuen out of his kingdome by treason treachery Psal 3 6 7 8. I will not be afraid of ten thousand of the people that should beset mee round about O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the wicked saluation belongeth vnto the Lord and thy blessing is vpon thy people Be not therefore dismayed discouraged when the enemies breathe out their threatnings against the Church band themselues together against Christ his religion and make their vnholy leagues for the vtter extirpation thereof the Lord that sitteth in heauen knoweth how to vexe them in his sure displeasure and to breake them in peeces like a Potters vessell and therefore blessed are all they that trust in him Verse 16. Assemble the people and I will giue them water So soone as they were remoued from the Riuer Arnon they came into a dry place where they wanted water but haue it immediately supplied of God Somewhat we see they had profited by the former iudgements which brake in as a fire among them consumed many For heere being in need and necessity they do not murmure against God as they had done before nor rage against Moâ—es as in former times but they wait the Lords leysure vntil he releeue them render thanks vnto him for his mercy receiued This benefit then is heere amplified by the cause I will giue them water From hence this Doctrine ariseth Doctrine The Lord supplieth the wants of his Seruants that the Lord supplieth the wants of his and helpeth them alwaies in time of neede When we are hungry he feedeth vs when we are thirsty he giueth vs drinke when we are naked he cloatheth vs when we are destitute he succoureth vs when we are in want hee supplieth vs when we are in any necessity he helpeth vs yea hee worketh myracles and changeth the course of Nature rather then forsaketh vs. He sent Manna to Israel when they wanted bread he strooke the stony Rock when they wanted drinke he sent his Angell to Eliah with food to strengthen him He neuer forgetteth those that are his he maketh the raine to fall and the sunne to shine vpon the very wicked and vngodly This the Prophet Dauid handleth Psalm 147 9 145 15 16. The eyes of all waite vpon thee and thou giuest them their meate in due season thou openest thine hand and fillest all things liuing of thy good pleasure He giueth to Beasts their food and to the yong Rauens that cry This the Lord
cannot prosper but shall bee confounded This the Prophet Hosea testifyeth chap. 8.8 9. Israel is deuoured now shal they be amongst the Gentiles as a vessel wherein is no pleasure for they are gone but to Ashur they are as a wilde Asse alone by himselfe Ephraim hath hired louers The Vses are in the last place to be obserued Vse 1 First this teacheth that the idol is vaine yea vanity it selfe Howsoeuer the idolater be enamored of it and greatly dote vpon it yet it shall be a broken reed which in sted of staying him that leaneth vpon it breaketh in his hand and the shiuers thereof serue to wound him that leaneth thereon For if it could deliuer any it should saue them thâ—t haue their hope and confidence in it But such are deceiued and deluded to their destruction This the Prophet Ier. 3 23 24. 10 15. witnesseth at large in sundry places Truly the hope of the hils is but vaine nor the multitude of mountaines but in the Lord our God is the health of Israel for confusion hath deuoured our fathers labor c. Hereunto commeth that saying Esay 44 9 10. All they that make an image are vanity and their delectable things shall nothing profit and they are their owne witnesses that they see not nor knowe therefore they shall be confounded who haue made a god or molten an Image that is profitable for nothing They are not therefore lay-mens books neither haue any profitable vse but an abhominable abuse 〈◊〉 2 18 19 being vanity and the worke of errors in the time of their visitation they shall perish The Assyrians were famous or rather infamous for Idols and great boasters of theÌ„ yet the Prophet sheweth they should come to confusion hereupon the vse is inferred what profiteth the Image For the maker thereof hath made it an Image and a teacher of lyes though he that made it trust therein when he maketh dumb Idols woe vnto him that saith to the wood Awake and to the dumb stone Arise vp it shall teach thee behold it is laid ouer with gold and siluer and yet there is no breath in it Thus the vanity of Idols is set out by the destruction of the Idolaters Vse 2 Secondly let them labour to see their own blindnesse It is a great iudgment of God vpon thousands and ten thousands in the world that worship the workes of mens hands and yet thinke themselues wise We see also the preposterous and disordred desire of the children to follow the idolatrous waies of their parents whereupon it commeth to passe that they excuse their sinne by the example of their parents and because they were borne in it they are resolute to die in it neuer examining how their religion standeth with consent of the Scriptures Thus we see that all idolaters are blind and because they say they see therefore their sin remaineth 〈◊〉 9 41. This the Prophet teacheth Esay 42 17 18 19. They shall bee turned backe they shall bee greatly ashamed that trust in grauen Images and say to the molten Images Yee are our gods Heare ye deafe and ye blinde regard that ye may see Who is blinde but my seruant or deafe as the messenger that I sent Who is blinde as the perfect and blinde as the Lords seruant If therefore we would not grope in ignorance as the blindeman that gâ—opeth in the darke let vs flye Idolatry and keepe our selues from Idols Lastly let vs blesse and praise the name of Vse 3 God wheÌ„ he deliuereth his people from idolatry to serue him purely and sincerely Let vs euer be mindfull of his mercy and walke as a thankfull people redeemed out of so great a thraldome This sacrifice of praise we see required in the Prophet for hauing set downe the folly vanity of Idolaters who cut down a Tree warme themselues with part thereof roast their meate with another and with a third part make a god and worship it make it an Idoll and bow vnto it pray vnto it and say Deliuer me for thou art my God he acknowledgeth Gods great mercy in forgiuing these sins of the people Esay 44 21 22 23 Thou art my seruant O Israel forget me not I haue put away thy transgressions like a cloud and thy sinne as a mist c. Behold the beastlinesse and brutishnesse of these god-makers not much vnlike the Romish idolaters who knead their dough of one part they make bread and a god of the other If this be the dotâ—ge of idolaters wee haue great cause offered vnto vs to magnifie the mercy of God toward vs that hath freed vs from such diuellish deuices of the false worship of God He hath restored to vs the true worship of God according to his holy word he hath rooted out the Idols that were set vp to be adored he hath giuen vs the Scriptures in our mother tongue hee hath freâ—d vs from the burthen and bondage of the Popes Decrees and Decretals he hath pulled downe the great idoll of the Masse and hath abolished the manifold heresies and corruptions of false Doctrine What shall we now render to the Lord for all these tokens and testimonies of his loue toward vs but take vp the cup of saluation and praise with tongue and heart the name of God acknowledging his only goodnesse in deliuering vs from the bondage of Idolatry and labouring to bring forth the fruites of his Gospel to his glory and our own comfort in Christ Iesus 32 And Moses sent to search out Iaazer and they tooke the Townes belonging thereto and rooted out the Amorites that were there 33 And they turned and went vp the way toward Bashan and Og the King of Bashan came out against them hee and all his people to fight at Edrei 34 Then the Lord said vnto Moses Feare him not for I haue deliuered him into thine hand and all his people and his Land thou shalt doe vnto him as thou didst vnto Sihon the King of the Amorites which dwelt at Heshbon 35 They smote him therefore and his Sonnes and all his people euen vntill there was none left him so they inherited his Land Hitherto we haue spoken of the first Enemy ouercome by the Israelites to wit Sihon King of the Amorites the second enemie which they subdued is Og the King of Bashan an enemy more mighty and terrible then the former For he was one of the race and posteritie of the gyants at whose sight the scoutes and espials sent out to serch the land were afraid and despaired of inhabiting and inheriting of the land and weakned the hearts hands of the people as appeareth in the 13. chapter of this booke Wee came into the Land whither thou hast sent vs and surely it floweth with milke and hony neuerthelesse the people be strong that dwell in the Land and the Cities are walled exceeding great and moreouer we saw the sonnes of Anak there And more plainly and particularly Moses describeth this King
compelled to giue testimony and witnesse to the truth of God the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him as we see how Balaam in this and the chapter following vttereth excellent and heauenly things albeit against his will of God of the enemies of God of the Church prospering and flourishing thorough his fauour yet he was lewd in life and prophane in heart louing neyther God nor his truth This we see in the Sorcerers in Egypt when they saw and felt the plague of Lice but could not with their enchantments bring foorth the like they confessed This is the finger of God Exod. 8 19. This appeareth farther in the history of Gideon when one of his enemies had told a dreame to his neighbour which hee had dreamed his fellow answered and saide This is nothing else saue the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God deliuered Midian and all the Hoast Iudg. 7 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus Math. 27 54 when they saw the renting of the veyle the trembling of the earth the opening of the graues the cleauing of the stones and arising of the dead bodies they feared greatly saying Truely this was the Sonne of God Hereunto cometh the confession of Caiaphas an enemy to Christ and to the doctrine of saluation which he persecuted for hee vttered a Prophesie of the death and passion of Christ Ioh. 11 49 50 51 52. It was an extraordinary motion of God that guided his tongue to Prophesie of Christ So he spake afterward in theÌ„ that cryed out at his arraignement Mat. 27 25. His blood be vpon vs and vpon our children which was plentifully performed in its time and season The like we may obserue in Pilate when he was admonished by the Iewes to amend this title of Christ set on his Crosse Iesus of Nazareth the King of the Iewes Pilate answered What I haue written I haue written Iohn 19 22. wherein at vnawares hee is made after a sort a Preacher of the kingdome of Christ who gouerned his tongue as heere hee did the tongue of Balaam The Reasons remaine to bee considered Reason 1 First to leaue the wicked without excuse when they heare the truth For God neuer leaueth himselfe without witnesses no not among the Infidels as the Apostle declareth Acts 14 16 17. Now if the powring downe showers of raine sending the fruitfulnes of the earth feeding all creatures with bodily food be the Lords witnesses and testimonies of his power how much more is the word of God which is the sauour of life vnto life to all that beleeue Forseeing God opened the mouth of Caiaphas as we shewed before to vtter a Prophesie concerning Christ the obstinate incredulity of the Iewes was conuinced when both the cause and vertue of his death was vttered by their owne high-Priest albeit hee spake it in another meaning Secondly he speaketh often in wicked men to encrease their iudgement and bring vpon Reason 2 them the greater damnation If God had not reuealed his truth vnto them their punishment should bee the lesse This wee see set downe Luk. 12 47 48. This appeareth by the words of Christ to his Disciples Math. 7 23. Luke 13 25 26. Many will say to mee in that day Lord Lord haue we not by thy Name prophesied And by thy Name cast out diuels And by thy Name done many great works And then will I professe to them I neuer knew you depart from me yee that worke iniquity Thus Christ vpbraideth the Cities wherein most of his great works were done because they repented not and telleth them it shall be easier for Tyre and Sidon for Sodome and Gomorrha at the day of iudgement then for them Math. 11 22. Thirdly to strengthen confirme his childreÌ„ Reason 3 in the truth reuealed vnto them Great is theyr wauering and weaknesse when God maketh knowne his word vnto them sealeth it vnto them by his signes and sacraments they are full of doubting and theyr faith is mingled with infidelity as wee see in the example of Gideon Iudg 7 14. God appeared vnto him at the thressing-floore commanded him to goe in his might to saue Israel promised him the victory and strengthened him by the signes that he asked yet he remained fearefull faint-hearted after these so many meanes vsed to giue him courage confirmation Iudg. 7 10. Hence it is that God raised vp one in the hoast of his enemies and guided his tongue to be a Preacher and publisher of his truth telling this dreame of his to his fellow that loe a Cake of Barley-bread tumbled from aboue into the boast of Midian and came vnto a Tent and smote it that it fell and ouerturned it that the Tent fell downe which is expounded and interpreted to be the sword of Gideon Wherby we see that God opened the mouth and directed the tongue of this Idolater for the strengthening of Gideon and the furthering of him in his work Now let vs make vse of this Doctrine First Vse 1 behold heerein the greatnesse of his power Name causing his enemies to professe and acknowledge it We see how they resist rebell against God We see how they abide not to submit their necks to his obedience but cast away the cordes of discipline from them yet he ouer-ruleth them ordereth their tongues and disposeth the words of their mouth to his owne glory This is it which the Prophet declareth Psal 8 1 2. This also appeareth in the example of Saul and of the messengers that he sent to take Dauid For the Spirit of God fell vpon them and they prophesied therefore it was a Prouerb Is Saul also among the Prophets 1 SaÌ„ 10 11 and 19 24. This verifieth the saying of the wise man Prou. 16 1. The preparations of the heart are in man but the answer of the tongue is from the Lord that is howsoeuer a man many times mâ—streth an whole Army of thoghts in his minde as it were in battell array and concludeth with himselfe both what how to speake yet man is ruled by a superior power shal speake as God guideth his mouth not as himselfe purposeth and determineth Seeing therefore God frameth vnfit instruments to his owne purpose and maketh them serue for the aduancement of his owne glory we must conclude againe with the Prophet O Lord our Lord how excellent is thy Name in all the world Secondly it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages albeit there be neuer so many enemies albeit the Church bee not alwayes visible to the eye and kept in outward beauty He is not tyed to any Nation people or place Let vs neuer feare the decay or destruction of the Church he that did gaine it to himselfe will maintaine it against all the practises and
in this waightie and necessary busines This was the care of the good and godly kings of Iudah Dauid Iehosaphat Hezekiah Iosiah and some others the first thing which they obserued was the reformation of religion the establishment of Gods worship and the sending foorth of the Leuites to teach the people If these means of instructions were vsed in Ireland Wales other places thoroughout the land for there is want hereof euery where if this way were taken in priuate families by the gouernors therof the people would not bee so tumultuous seditious and rebellious and seruants would not so breake out into swearing lying stealing stubbornnesse all vnfaithfulnesse We should not haue our Magistrates so continually troubled nor our prisons so much filled nor executioÌ„ so often done vpon malefactors For if we did prouide to haue them taught the feare of God we should finde them more dutifull seruiceable in their callings But how can we looke that they should bee faithfull to vs when they are vnfaithfull to God Or how should they feare vs when they are ignorant of the feare of the Lord or how should they be obedient to vs for conscience sake when they make no conscience of disobedience to God This serueth to reproue all those that punish seuerely the transgressions of the second Table and the trespasses done to themselues but are loose and negligent in punishing the breaches of the first Table These men begin at the wrong end A Physitian that would cure a disease must first take away the cause He that would dry vp any streame or running water must stop the head fountaine So the onely remedy and right order to purge the commonwealth family of treasons murders thefts and such like enormities is to be sharp and seuere against idolatry blasphemies contempt of true religion and of the seruice of God So then let vs in our places endeuor that they which are committed vnto vs may know the acceptable wil of God and haue it taught among them this will do them in soule body the greatest good this will make them most painful profitable to themselues leauing a blessing behind it For as they grow in godlines so they will increase in faithfulnes Verse 3. And Israel coupled himselfe to Baal-Peor Wee haue already seene the sinnes into which the Israelites did fall now let vs consider the occasion heere offered vnto vs whereby they were drawne into this spirituall and bodily fornication Psal 106 28. They coupled themselues to Baal-peor they frequented the company of the Midianitish women and vsed the familiaritie of euil persons so were brought not onely to allow of their sins but to fall into sin themselues Doctrine It is daÌ„gerous to the church to haue fellowship with the wicked This teacheth vs this truth that it is dangerous to the Church to haue fellowship with the wicked Wee are alwayes in danger of falling into euill the diuell is euer at hand ready to tempt the world to allure the flesh to entice but our estate is more dangerous when we ioyne with wicked men grow in a league with them This apeareth in the people of Israel who dwelt among the Canaanites Iudges 3 5 6. They tooke their daughters to bee their wiues and gaue their daughters to their sons and serued their gods This is it which is remembred in Psalme 106 35. They destroyed not the people as the Lord had commanded them but were mingled amongst the Heathen and learned their workes and serued their Idols which were their ruine Heereunto commeth the exhortation of the Apostle Ephes 5 7 11. Bee not companions with them And the Apostle Iohn setteth down 2 Ioh. 10 11. If there come any vnto you bring not this doctrin receiue him not to house nor bid him God speed for hee that biddeth him God speed is partaker of his euill deeds This will yet better appeare if wee marke the Reasons whereby it is confirmed First the godly and vngodly differ as things most opposite as fire and water as heauen and hell It is vnpossible to make an agreement betweene things that are so flatly contrary one to the other It is a vaine thing to attempt a reconciliation betweene extremities This reason the Apostle vrgeth 2 Cor. 6 14. Be not vnequally yoaked with the Infidels for what fellowship hath righteousnesse with vnrighteousnesse Or what communion hath light with darknesse And what concord hath Christ with Belial Or what part hath the beleeuer with the Infidel And what agreement hath the Temple of God with Idols This opposition being so great should be effectuall to draw vs to shake off wholly and reiect vtterly the company and society of the vngodly Secondly the godly are sooner corrupted Reason 2 then the vngodly are gained Nay one wicked man will sooner seduce an hundred in regard of the pronenesse of our nature to wickednes and our vnto â—ardnesse to the fruites of godlinesse then an hundred good men shall win one wicked man from his wicked wayes We see this in Salomon was not hee excellent in wisedome Neh. 13.16 beloued of his God and renowned aboue the Kings of Israel He thought to haue conuerted his wiues but his wiues peruerted him and turned his heart after theyr gods 1 Kings 11 2. This we see in Nehemiah who reprouing the Israelites after theyr returne from captiuity for ioyning with the Idolaters presseth vnto them the example of Salomon Did not Salomon the King of Israel sinne by these things yet among many Nations there was no King like him for hee was beloued of his God and God made him King ouer Israel yet strange women caused him to sinne To this purpose the Apostle compareth sinne to a leauen 1 Cor. 5 6 whose nature is in short time to leauen the whole lumpe Euill men can teach vs no good but much hurt commeth to vs by theyr infection Whiles the Israelites liued in Egypt they learned many Egyptian tricks and practised theyr fashions in worshipping the Calfe And common experience sheweth that they draw vanity and corruption vnto themselues that vse the company of vaine and corrupt men according to the saying of the Apostle Bee not deceiued euill words corrupt good manners 1. Cor. 15 33. It remaineth to handle the vses of this Doctrine Vse 1 First if wicked company bee dangerous much more is wickednes it selfe dangerous For wherefore are we to auoid them but for theyr wickednes sake We must not hate theyr persons but abhorre theyr impieties When the Apostle Paul had exhorted the Ephesians to bee no companions with carnall men he addeth Haue no fellowship with the vnfruitefull works of darknesse but euen reproue them rather If then such societies are to be forsaken much more the works of darknes whereby we are corrupted For as we are greatly to affect earnestly to desire the sweet fellowship of the godly for their godlinesse and goodnesse sake that we may learne to follow them so on
vnskilfull Surgeons that make a deepe wound instead of applying a plaister and therefore kill where they should cure For wee cannot admit any faults in memory in the blessed Apostle who wrote by the direction of the Spirit of God as also the whole Scripture was inspired by him 2 Tim. 3.16 and wee cannot giue any reason to warrant why it should rather be a slip of memory in Paul then in Moses both of them beeing guided by the same Spirit Againe others say that Paul is not contrary to Moses forasmuch as if there were foure and twenty thousand as Moses teacheth there must of necessity be three and twenty thousand as the Apostle gathereth seeing the greater number includeth the lesser and seeing he doth not say expresly there were iust so many neither more nor lesse True it is to make vp around summe a full number the Scripture vseth sometimes to adde and sometimes to detract but in this place there is no reason why the Apostle should vse the lesse number rather then the greater considering the greater number is heere as full and perfect a number as the lesser and therefore no iust cause to change alter any thing Besides the Apostle maketh the number as directly to bee 23000 as Moses maketh it to bee 24000. Wherefore to let passe these gesses coniectures the best and truest answere is Iuâ— parâ—â— that Moses distinguisheth the history into two parts First touching the heads of the people that were hanged vp Secondly touching the people that were slaine with the sword If we ioyne both these together as Moses doth in this place it is truely saide There dyed foure and twenty thousand For he speaketh first of the chiefe Captaines and Ring-leaders to this rebellion against God then of the rest of the people that walked in their wayes and followed their example afterward he casteth vp his accounts setteth downe the totall sum as it did accrew out of them both But if we speake of the principall malefactors by themselues and of the rest of the people by themselues a thousand of the principal were hanged or crucified and among the people were slaine three and twenty thousand of which latter Paul onely speaketh omitting the thousand Princes to shew how fond and friuolous their excuse is who defend theyr offences by the example or authority or counsel or commandement of theyr superiors seeing the people in this place following the foote-steps of theyr Magistrates were no lesse punished then the Magistrates themselues So then these are most true both that which Moses saith to wit that foure and twenty thousand perished ioyning both Princes and people together and that also which Paul affirmeth mentioning three and twenty thousand only omitting the Princes and reckoning the people and hence it is that the summe in Moses amounteth to a thousand more in Paul to a thousand lesse Hitherto of the execution of iustice by Phinehas vpon two audacious and open offenders and of discussing the questions that arise thereupon now followeth the approbation of God in whose nosthrils it smelled as a sweet sauour This fact is commended his zeale is praised his person is blessed and rewarded For albeit good works wrought in faith and dyed with the blood of Christ doe not merite eternall life which is the free gift of God Roman 6 23 yet they are rewarded of mercy in this life and in the life to come The blessing of God to rest vpon him and his posterity is set downe in two respects First generally I will make my couenant of peace with him so that he shall haue me a mercifull God Secondly particularly where the manner is set downe that the Priesthood should remaine to him and to his posterity for euer so that both his seede should flourish so long as the Iewish Church should continue and the honour of the high Priesthood should abide among his posterity Vntill the high Priest of our profession Iesus Christ should come to make an end of all Ceremonies Hebr. 3 1. The accomplishment whereof is not hard to shew in the holy Scriptures and in other approued Histories For the lineall succession of the Priesthood from him to the carrying away into captiuity to Babylon is expressed in the books of the Chronicles 1 Chron. 6 4 15 from the father to the sonne and from one generation to another From the captiuity vntill the time of Alexander the Great to whom the Persian Monarchy befell and whom Iadduah the high Priest met in his Priestly robes coming to conquer Ierusalem the genealogy is remembred in the booke of Nehemiah Ioseph antiq lib. 11 cap. 8. chapter 12 10 22. Neyther may it seeme strange vnto vs that Nehemiah should set downe the succession so farre seeing from the reigne of Artaxerxes whom he serued being in chiefe place about him to the Monarchy of Alexander the Great who ouercame Darius were not aboue sixty yeares as the Chronology Computation of the reigne of the Persian Kings declareth And from the times of Alexander the Great Ioseph antiq lib. 15 cap. 3. to Aristobulus and his sonne who was the last whom Herod treacherously and cruelly caused to be drowned the pedigree is to be seene in Iosephus and others Afterward the Priesthood was set to sale and those promoted that made their owne way by sums of money or by fauour of friends or both together After this promise made to Phinehas Moses annexeth a description of the whoremaster and the whore that prouoked Gods wrath and troubled Israel who are set forth by their names by their family by their condition and degree The name of the man was Zimri his family was the tribe of Simeon touching his estate hee was one of the Princes of his tribe by whom no doubt being a man of sort and quality hee was accompanied and countenanced yea it should appeare he was a mouer and perswader of others to commit the like wickednes whereby it came to passe that the greatest number of this tribe perished with him as may be gathered by the new suruey and numbering of the tribes which is taken in the Chapter following Numb 26 14 and 1 23. For they which in the former mustering and numbering amounted vnto the number of nine and fifty thousand and three hundred were now diminished and abated to two twenty thousand and two hundred for their idolatry and fornication so that with this Zimri the greater number of this tribe perished They did partake with him in the sinne of whoredome and therefore they communicared with him in the plague and punishment of it Hence it came to passe that whereas all the other tribes in a manner amounted to more then forty thousand this tribe attayned onely vnto the number of two and twenty thousand and two hundred The name of the harlot was Cosbi her stocke and kindred was of the Midianites in respect of her place shee was the daughter of one of the chiefe Princes of that people
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
vnbeleeuers but letteth them alone and spareth them as though hee had forgotten their workes or had not seene their sinnefull wayes yet they must know that their transgressions are recorded in the booke of God and shall come to account For hee suffereth those whom he loueth not to waxe ripe yea to rot away in their sinnes and in the meane season hee chastiseth those whom he hath adopted to be his children Gen. 15. The state of the faithfull is in the fight of man and in the iudgment of the world more miserable then the state of the despisers of God which rest at ease and welter in all pleasures They seeme to bee forgotten of God and vtterly forsaken of helpe so that they pine away with sorrow of heart whereas the wicked lift vp their heads and set their hornes on high they are merry and make a mocke of sinne in the despite of God and in scorne of all godlinesse Alas how would this trouble and torment vs and bring vs to our wits ends if wee had not this doctrine that iudgement entreth first into the house of God and that when God shall haue finished all his worke vpon mount Sion then will hee not spare the wicked Esay 10 12. God will indeed keepe corrections first in his owne house seeing he loueth them most and seeketh to cleanse them from their sinnes hee will visit them in the first place lest they should be condemned with the world and then a most horrible vengeance is prepared and a stormy tempest is made ready for those that haue long abused his patience and hardned their hearts not knowing that his long sufferance ought to haue led them to repentance 1. Cor 11 32. This serueth as a notable comfort on the one side to all the godly that are tryed by afflictions of long continuance We must consider that the more the Lord loueth vs the more forward he is in visiting of vs and when he seeth wee haue stepped awry and are gone out of the right way of saluation hee watcheth ouer vs to bring vs home againe to him with speed This is that which the Apostle teacheth the Church of Corinth For this cause many are weake and sicke among you and many sleepe for if we would iudge our selues wee should not be iudged but when we are iudged wee are chastened of the Lord because we should not be condemned with the world Let vs not therefore despise the chastening of the Lord neyther faint when we are rebuked of him for whom the Lord loueth hee chasteneth and hee scourgeth euery sonne whom he receiueth if therefore we be without correction c. Heb. 12 5.6 Euen as when a man beholding two children committing euill correcteth one of them and letteth the other go free the standers by will say surely that was his sonne which hee did smite and chasten but the other was not Besides we are assured that the wicked shall perish and that the vngodly shall bee punished Secondly this serueth to set forth the wofull condition of all the reprobate for when they see how GOD dealeth with his owne deare children chastening them for their sinnes and sending them great afflictions as appeareth in Dauid that the sword departed not from his house that God did visit him with sundry other iudgements in his children all the dayes of his life it ought to be a feareful threatning to the wicked to make them afraid of the reward which is laide vp in store for them in the life to come This is that which Salomon calleth to their remembrance Behold the righteous shal be recompenced c. Prou. 11 31. And to the same purpose speaketh the Apostle Peter The time is câ—me that iudgement must beginne at the house of GOD 1. Peter 4 17. If it first beginne at vs what shall the end be of them which obey not the Gospel of God And if the righteous scarsely bee saued where shall the vngodly and the sinner appeare Woe therefore to all wicked men how wretched shall their end be how horrible shal their destruction be when God commeth to giue them the hire and wages of their worke Let them therefore repent of their euill waies and call vpon God betimes before the euill daies approch and before iudgment do come vpon them Vse 3 Lastly from hence arise sundry duties to be practised as well of the children of God that lye vnder chastisement as of others that are beholders of it First seeing God will begin his chastisements vpon his owne children it teacheth them when they are punished to consider and search out the true cause therof and to call vpon him to pardon theyr sinnes True it is hee is able to preserue them in the time of trouble he is ready to regard their prayers but their sinnes are lothsome to him and doe turne away his louing countenance from them according vnto the saying of the Prophet Esay 59 1 2. Behold the Lords hand is not shortned that it cannot saue neither is his eare heauy that it cannot hear but your iniquities haue separated betweene you and your God your sins haue hid away his face from you that hee will not heare When our sinnes are heartily confessed they shall be freely pardoned and when they are pardoned God is reconciled vnto vs and when he is reconciled his iudgements shal be remoued Secondly let vs begin a new life walke in the wayes of righteousnes for as Salomon teacheth Righteousnesse deliuereth from death Prou. 10 2. Wee must turne from our wickednes and then God will turne from his iudgements Wee are ready to cry out in the time of our affliction but we are not so readie to practise true religion If wee would call in Gods iudgement we must turne to him by amendment of life Lastly when we see the Lord strike his owne children wee must behold it with an eye of compassion So soone as we see their miseries and calamities that ly heauy vppon them we must shew our selues to haue a feeling of their afflictions wee must expresse our pitty we must manifest our kindnesse and wee must declare the bowels of our loue toward them This is it which Iob requireth at the hands of his friends in the daies of his sorrow Iob 19 21. The wicked haue despised me when I rose they spake against me all my secret friends abhorred me and they whom I loued are turned against me c. Where we see he sheweth that God had chastened him that his brethren stoode farre from him that his acquaintance were strangers vnto him that his neighbors had forsaken him that his familiars had forgotten him that his seruants disdained him that his wife loathed him that the wicked despised him that his secret friends abhorred him thereupon hee cryeth out for some to pitty him in his misery and to comfort him in his extreamity This duty should be performed by vs to testifie our loue vnto the seruants of God and so
they haue gone into warre to fight with their enemies they haue called vpon his name and receyued great comfort This we see euidently in the practise of Ioshua who prayed vnto him in the day when hee gaue the Amorites before the children of Israel Ioshua chap. 10. verses 12 14. Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and there was no day like that day before it nor after it that the Lord heard the voice of a man for the Lord fought for Israel When the Philistines were assembled against Israel the children of Israel sayde to Samuel Cease not to cry vnto the Lord our God for vs that hee may saue vs out of the hand of the Philistines 1 Samuel chapt 7. verses 8 9 10. Samuel cried vnto the Lord who heard him and thundered with a great thunder that day vppon the Philistines and scattered them so they were slaine before Israel And there is a notable example hereof recorded in the first of the Chronicles the fift chapter and the 20. verse touching the sonnes of Reuben of Gad and of halfe the Tribe of Manasseh They were holpen against the Hagarims who were deliuered into their hand and all that were with them for they cryed to God in the battell and hee heard him because they trusted in him If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre and preparing themselues vnto the battaile wee cannot doubt of the lawfulnesse of the worke it selfe seeing almighty God vseth not to heare those that goe about euill but sendeth his curse vppon them Fourthly the word of God setteth downe Reason 4 the duties of those that manage the matters of the field as of the King of the Captaine of the common souldier which it would neuer do if the callings were vnlawfull For as wee conclude marriage to be lawfull and an honorable ordinance of God because the Scripture setteth forth the duties of maried persons aswell of the husband toward the wife as the wife toward her husband so in as much as we finde the duties of such as go to war aswel of those that are commanders as of those that are vnder commandement described plentifully and fully in the booke of God wee cannot call the lawfulnes of their office in question Hence it is that the Lord teacheth Ioshua the duties of his calling Iosh 1 6 that he should be strong and of a good corage that he shold meditate in the booke of the Law and assure himselfe that he would be with him and not leaue him nor forsake him so that there shold not a man be able to withstand him all the daies of his life So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues and to bee directed how to escape the wrath of God to come Luke 3.14 he said vnto them Do violence to no man neither accuse any falsely and be content with your wages The particular handling and setting downe of these duties inforceth the acknowledgement of the lawfulnes of the calling Reason 5 Lastly we shall see the lawfulnes of warres if wee consider the lawfull causes of a lawfull warre The first is the defence of true religion against the oppugners thereof as appeareth by the words of Ahijah to Ieroboam and all Israel 2 Chron. 13 6. The second is that such as are oppressed for religion may bee freed and deliuered as we see in the histories of the Iudges who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors The third is for the necessary defence of the Commonwealth by repulsing iniuries offred Iudg. 11 13 â— Sam. 10 4. â— Chron. 14 9 1 Sam. 30 18. Genes 14.16 1 Chron. 18.1 by reuenging indignities and assaults and by recouering things lost as their wiues their sonnes their daughters their goods their possessions their cities their substance dominions The ouerthrow of the Commonwealth bringeth the ruine of the Churches peace For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace Ieremy 29 7. so when the Common-wealth is spoiled the libertie and freedome of the Church is diminished as appeareth in sundry places of the Lamentations â—amen 1 4 5. Vse 1 Let vs now make vse of this doctrine and apply it to our instruction First it is required of euery one to haue courage Wee must not grow feeble and faint-hearted we should not feare nor be discouraged but be bold as in the worke of the Lord assuring our selues that the Lord is our strength who teacheth our hands to fight and our fingers to battell Psalme 144 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem he said to his Captaines souldiers Be strong and couragious feare not neither be afraid for the king of Ashur neither for all the multitude that is with him for there is moe with vs then is with him with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels 2 Chron. 32 7. This appeareth in the exhortation of Nehemiah when Sanballat and Tobiah conspired to come to fight against Ierusalem to hinder the building of the wall he said Be not afraid of them remember the great Lord and fearfull and fight for your brethren your sonnes and your daughters your wiues and your houses Neh. 4.14 The heathen Captaines that carried their men to battel were alwayes wont as we see in prophane histories to put courage into them not to feare to looke the enemy in the face but their onely or cheefest reason to mooue them was earthly glory that either they should liue in wealth or dye with honor It is not so with the people of God they haue greater Reasons to worke in them the gift of valour and hope of victory True religion therfore doth not weaken the hearts of men and make them Cowards It is no enemy to true fortitude and manhood The Reasons why true Religion giueth courage in battel For first it teacheth and informeth the conscience that the cause and quarrell in which the warriour fighteth is good iust and warrantable by the word of GOD which maketh him stand vpon a sure ground without which knowledge in the heart how vgly how foule how sauage how cruell a thing is the effusion and shedding of blood What an horrible and grisly a spectacle is it to see Villages and Townes burned Cities and Castles ruinated Churches and religious places ouerturned bodies dismembred with Ordnance the ayre infected with stench the ground embrued with blood the country wasted grasse and corne troden downe and spoyled and all places with feare and terror filled Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood Secondly as true religion establisheth the conscience touching the lawfulnes
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
were spared as it is thought not for theyr virginity Pelarg in Num but that they might serue the people of GOD to encrease theyr owne number and to multiply vnto many generations But obserue farther that Moses speaking of the manner of the generation of man vseth a terme and phrase of speaking which is cleanly and comely no way foule or offensiue to the eares of any Doctrine Things vnseemely in themselues must be modestly spoken of The Doctrine from hence is that things in themselues vnseemely to be vttered are to be deliuered in such words as are honest and modest and may no way offend Genesis chapter 4 verses 1 2 25. 2 Samuel chapter 12 verse 21. Iudg. chapter 3 verse 24. Psalm 51 in the title Esay chapter 7 verse 30 1 Cor. chap. 7 verse 3. Gen. chapter 19 verse 5. and chapter 16 verse 4. Iudges chapter 2 verse 24. 1. Sam. 24 4. Rom. 1 verses 26 27 28. So then it is the part of Gods children to carry chastity and modesty in al parts of shamefastnes not to be seers hearers or acquainters of our selues with any thing vncomely There are many things euill in themselues Cicer. de offic lib. 1. which are spoken of without any euill or offence as to steale to kill which are wicked to be practised not wicked to be vttered On the other side there are some things lawfull to be done but vnhonest and vnlawfull to be spoken of A modest heart ought to shew it selfe in word and in deed and in all the parts of the body Gen. 9 21 23. It is remembred of Noah that he planted a vineyard and became drunk and in his drunkennesse disclosed himselfe in his Tent his shame was discouered C ham scoffed at it but Shem and Iapheth are exceedingly commended in his Prophesie They went backward and saw not the nakednesse of their father The Apostle sheweth that wee haue many parts dishonourable in themselues and vnseemely through our sinne heerein the wisedome of a man sheweth it selfe that hee putteth more honour vpon them 1 Cor. 12 verse 23. The hands the head we shew to all other parts we couer as nature it selfe teacheth Hab. chapter 2 verse 15. The reasons are euident First we should be silent and secret in matters Reason 1 that are vncleane and expresse the same with reuerent choyse and modest words because it is not seemely for those that professe holinesse to shew themselues light in any condition Now whatsoeuer is seemely it is our parts to thinke vpon Ephes chapter 5 verse 3. Fornication and all vncleannesse let it not bee once named among you as becommeth Saints Such broad or rather beastly speaking therefore is no way sightly or seemely for the people of God Secondly God would walke in the middest of vs and be euermore among vs so that it is not fitte or seemely that wee should bee seene in any vnseemely manner Deuter. chapter 23 verse 14. Thirdly euill words corrupt good manners 1 Corinthians chapter 15 verse 33. We are soone corrupted through our inbred corruption but much more when we heare vnchaste words see vnchaste workes Fourthly there should be no filthy speech in our mouthes but that which is good to the vse of edifying That it may minister grace to the hearers Ephes 4 29 otherwise we shall greeue the Spirit of God and cause him touching his comfortable and defensiue presence to depart from vs Eph. 4 30. Deut. 23 14. Reason 1 The Vses follow This reprooueth such as with delight please thēselues in spewing out filthy speech out of their mouth let such also take heed lest the most pure and holy God do spew them out of his mouth Reu. 3 16. How many are therein our dayes in all places that do make it their sport and pastime to talke of vncleane things and that in a filthy and beastly manner which no doubt proceedeth from the filthinesse of the heart Esay 3. verse 9. Matth. 12 34. Esay 32 6. Corrupt and rotten speech is a token of a corrupt and rotten heart for from the abundance of the heart the mouth speaketh Secondly it reproueth those that doe take pleasure and delight to look on filthy things For if to speak filthily and giue our tongues to filthinesse bee wicked how much more to delight to behold filthinesse Cham and Canaan beholding their fathers nakednesse are reproued nay accursed Gen. 9 22. And if Dauid pray vnto God to turne away his eies from beholding vanity Psa 119 37 what cause haue we to desire him to keepe vs from beholding impurity Thirdly it meeteth manifestly and iustly with those which are not ashamed to commit that openly in the sight and light of the sun which a true christian heart blusheth once to speake of These are not only not ashamed to commit euill secretly of which the Apostle sayth It is a shame euen to speake of those things which are done of them in secret Eph. 5 12. 1 Cor 5 1. but make shew of them publikely and glory in their owne shame and confusion 2. Sam. 16 ver 22. whereas modesty should be maintained touching the eyes the eares the tongue the gesture and the whole body Fourthly it condemneth all loue-songs light enterludes amorous bookes lasciuious representations of loue-matters in playes and Comedies vndecent and vnseemely pictures lasciuious dancing of men and women together 1 Thess 5 22. Marke 6 22. All these fauor of wantonnesse and filthinesse which are not comely or conuenient Lastly acknowledge from hence that it is greeuous to Gods children to haue their abiding among a wanton scurrilous prophan people which in all speeches are lewd broad open and offensiue I say to haue our habitation among such is irkesome to an honest and godly heart It is noted of Lot That hee greeued his righteous soule from day to day euen for the things which he saw and heard amongst the Sodomites 2 Peter 2 8. As it was with him so it is vnto all the faithfull a great torment and vexation of spirit to be tyed vnto and to be tyred with the company of such as vse ribaldry and delight in filthy speeches and vncleane deeds 25 And the Lord spake vnto Moses saying 26 Take the summe of the prey that was taken both of the man and of the beast thou and Eleazar the Priest and the cheefe fathers of the Congregation 27 And diuide the prey into two parts between them that tooke the Warre vpon them who went out vnto battaile and betweene all the Congregation 28 And leuy a Tribute vnto the Lord c. 29 Take it of their halfe c. 30 And of the children of Israels halfe c. Heere Moses beginneth to handle what was done after the men that went out to the battell came to the hoast wherein wee must consider two things first the distribution of the prey and then the oblation of the Captaines The diuiding of the prey taken in the warre reacheth to the 31. verse
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
the Law though I seeme to repent and keepe her still Poenitentia non agitur sed fingitur as Austine speaketh in another case the Repentance is not true but counterfeit and it may still be sayd vnto mee as Iohn in like case did to Herod It is not lawfull for thee to haue thy vnkles wife Marke 6 18. But it will be sayde Obiection Suppose this marriage be lawfull yet it being in the first degree that is made so it is good not to come neere it that wee may not fall into any that were forbidden as if we see a dangerous pit it were no wisedome to play neere it but rather to keepe our selues aloofe that so the daunger may be the farther from vs as when God had set bounds for the people at the giuing of the Law the people fled euen from them that they might be assured not to transgresse them But this similitude carrieth more colour to mooue then force to perswade Answer For this reason is onely an allusion and if wee marke it well we shall see it is a very vnfit and vnlike comparison If Moses had of his owne head set any other bounds in the Mountaine then those which the Lord himselfe had appointed to debarre the people from neerer accesse it might haue bene some ground to leade vs to the like as by prohibiting the degrees farther off to debarre from the degrees prohibited by the Lord. But Moses did not so albeit being supreame Magistrate he had the same power and being wise he could haue seen the same reason so to do as well as wee Now in that the people departed from the boundes which were set them they did it not to yeeld obedience vnto God or because they would not transgresse Gods Commandement neyther did they it by any direction from Moses neyther is it recorded vnto any commendation of them but it is imputed to the confused multitude of the people and to the feare that enforced them not onely to shunne the bounds of the Mount but to runne backe to their owne Tents whereas doubtlesse they might with more praise lesse reproofe haue holden the bounds prefixed by the Lord then to haue fled from them afarre off Exod. 20 ver 18. Let not vs therefore seeke to be wiser then God or go about to set other bounds then he hath done For this is a sure rule the which we may approoue without feare of danger that the Lords bounds are sufficient for vs to keepe vs in euery good way This we see constantly practised by the Priests and people of Israel for rhe high Priest did keepe the bounds of the holiest place appointed vnto him the ordinary Priests the Tabernacle of the Congregation the people the Courts of the Lords house none of them for a supposed modesty restraining himselfe from the vttermost of the liberty giuen vnto him For the people doe not shunne the doore of the Tabernacle with their sacrifices nor the Priests the veyle of the inner Tabernacle with their daily seruice nor the high Priest the presence of the Mercyseat albeit they were all once driuen out of the Tabernacle and Temple also with feare of the glorious Maiesty of God which there appeared Exod. 20 34. Numb 16 42. 1 Kings 9 11. as the people of Israel were from the Mountaine And if the similitude pretended haue any force wee may argue from it with better consequence after this manner wheras the Israelites are commanded not to approch to the bounds of the Lords Mountaine to touch it vnder paine of death and therefore they for feare did flye farther off lest they should touch the Mountaine and die euen so whereas the people of God are by the Leuiticall law commanded not to approch to any of the kindred of their flesh therein specified to vncouer their nakednesse Leuit. 18 6 vnder the paine penalty of most greeuous punishments it shall be well and wisely done of vs so farre to flye from them that we do not so much as approch vnto them in any inordinate luste of minde but flye all occasions that may draw vs thereunto which course if Amnon had holden toward his sister Tamar he had not perished for presuming so farre within the bounds of the Leuiticall law For the approching neere to her in beholding her beauty and in desiring and enioying her company in place too priuate and inconuenient did draw him on to fulfill his loathsome lust whereof I see not how there could haue beene laide by the deuice of man any stronger barre thē the expresse limits of the Lords commandement which might haue sufficed vnto him may likewise to vs if any feare of God or of his iudgements be before our eyes if these cānot preuayle with vs what may bee hoped or surmised by any new prohibitions deuised by men in the degrees otherwise lawfull Obiect Againe it will be obiected that such marriages prooue vnfortunate and neuer succeed well but eyther parents or children or both repent of it when it is too late I answer this is a very weake reason Answer to argue from the successe and the euent to proue the lawfulnesse or vnlawfulnesse of any matter Ouid. epist 2. of which the very heathen saw the incongruity Thus do some prophane persons argue also against the mariage of the Ministers of the word because many of their children are loose and disobedient whereas though some proue otherwise then they should and their parents would yet do many thousands of their children and childrens children liue in obedience to God and man And by this reason might the mariage of any seuerall estate and degree of men be taxed as vnlawfull So if we cast our eyes vpon the mariages of many cousen germans we shall see thē liue in great vnity and amity in great loue and contentment betweene themselues and bring forth a plentifull encrease of an hopefull and godly issue As for those that doe ascribe the ill successe in families to such matches it is a plaine parologisme à non causa ad causam to note that to bee the cause of ill euent which is no cause at all And in some particulars where some of their children haue not proued in body or minde or in both as was expected as we see the like also in others so I could alledge other causes more to the purpose if I list to enter so farre or to handle this at large Thus do some make a mans profession of true religion and a good conscience to walke humbly before God the cause of his pouerty and decay in his temporall estate the preaching of the Gospel to be the cause of dearth and famine neuer obseruing how many persons haue prospered by seruing the Lord and how great peace and how long plenty and what store of blessings the Land hath enioyed for the plentifull and powerfull preaching of the truth among vs. Lastly it is obiected Obiectic◠that such marriages are many wayes offensiue and that we
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