not able to hurt the soule wheras sinne infecteth the soule in which it dwelleth For as a man consisteth of two parts the body and the minde so he is afflicted with two kind of maladies and the euils of the minde are greater then the euils of the body â—in de linâ—in praefa and more danger commeth from them then from these We must haue a true and right iudgement of sinne The common sort thinke him to be much more miserable that hath a dropsie who the more he drinketh the more he desireth then the man that is possessed with couetousnes which is a spiritual dropsie and is neuer satisfied As on the other side they hold him to be more happy that hath a faire and comely body then such a one as hath a faire and beautifull minde adorned with all good qualities of piety and the fruits thereof These preferre the body before the soule and earth before heauen â—â—e diseases â—he soule â—â—se then â—â—e of the â—â—dy The diseases of the body are many in number but the sickenesses of the soule are in a manner infinite and cannot be told and as they are moe in number so they are worse in working and in their effects they corrupt the best part of vs and make vs euill and miserable So doe not the diseases of the body they may vexe vs and paine vs afflict and disquiet vs but though we were sicke from the crowne of the head to the sole of the foote though no soundnesse were in the body but wounds and bruises and putrifying soares as it was with Iob who seemed a very picture and patterne of all misery yet they cannot make vs euill men they cannot hurt the soule they cannot separate vs from God Nay the diseases of the body are so farre from destroying of vs that oftentimes they are medicines to cure the diseases of the minde and chastisements are notable instructions whereas the maladies of the body doe for the most part arise of the maladies of the minde For sinne is the cause of sickenesse If we had not transgressed we had not beene visited with such diseases and in the end with death Moreouer those bodily diseases are iudged to be most dangerous and desperate that take away from the sicke party all sense and feeling of his estate all griefe and anguish of his misery forasmuch as the lesse he feeleth the more fearful is his estate the more neere to his end He that is afflicted with the gout or the stone and cryeth out of his misery and willeth the Physitian to be sent for in all haste is in better case and hath more hope to be eased and healed then he that hath a lethargy or frenzy of which one thinketh himselfe sound the other assaulteth the Physitian that commeth vnto him to doe him good Such for the most part are the diseases of the soule and such for the most part is the condition of sinfull persons they thinke themselues to be sound men they thinke they need not the helpe of the Physitian they would defie him that should tell them that they are dangerously sicke euen to the death They are captiues and bond-men and know it not They haue one foote in hell and see it not They are in great misery and feele it not Besides the minde is able to iudge of the diseases of the body but how shall it tell and declare the diseases of the minde seeing it is it selfe diseased If that part be sicke how shall it iudge of sicknesse A Physitian that is sick cannot iudge of himselfe but resorteth to some other because his minde is troubled Aristo polit lib which is the instrument of iudging So is it with all vnregenerate persons they want a right reformed iudgement to iudge of themselues and therefore oftentimes take or rather mistake vice for vertue darkenesse for light and errour for trueth Hence it is that they colour and disguise the face of vice that it might not appeare vgly and deformed as it is in his owne proper likenesse The vnquenchable thirst of getting and hauing is called prouidence and forecast enuy is accounted zeale the loue of himselfe is reputed to be wisedome euill speaking is couered with the title and stile of liberty in speaking Lastly the diseases of the soule are more foule and infectious they pearce deeper and spread farther then those of the body The diseases of the body though they seaze vpon some part yet they leaue other free that they come not neere if they be in the feet they do leaue the eyes and eares and sundry other parts whole and sound yea such as haue some one disease are obserued to be free from the rest There are some diseases that doe not touch or trouble old men some that vexe not yong men But it is not so in the diseases of the minde they corrupt the whole minde and bring a traine and taile of other with them so that one commeth not alone These are as the plagues and pestilences of the soule they spare not any degree any age any sexe they cannot be kept within any bounds but wander ouer the whole world with wonderfull speede and celerity Wherefore this reprooueth all such as make a mocke of sinne delighting in it and dalying with it Who will play with a serpent or sport himselfe with the cockatrice Sinne is worse it bringeth all diseases plagues paines and miseries whatsoeuer It is great folly to shunne sickenesse and death as most fearefull things and not to shunne the causes of them Vse 2 Secondly seeing sinne defileth both the persons that commit it and the places where it is committed it is our duty to walke so circumspectly that we beware of the contagious nature of it and that we be not soiled with it This one vse hath diuers branches and by them spreadeth it selfe hither and thither First it teacheth vs to looke to our footing that we do not fall but that if God haue giuen vs grace to stand we pray him also to giue vs grace to continue and perseuere vnto the end It is a great mercy that God vouchsafeth vnto those that are his when he keepeth them from euill that it hurteth them not The sorrowes of death compasse vs and the paines of hell get hold vpon vs we find trouble and sorrow we want not sundry enemies that enuiron vs round and seeke to preuent vs and to circumuent vs they wait vpon vs and watch ouer vs for euill we haue the diuell our enemy the world our enemy our corruption our enemy what shall we then say but pray to the Lord in the midst of all these dangers Psal 11â— 4 O Lord I beseech thee deliuer my soule And when he hath heard our prayers and we found his helpe at hand and succour in time of need what can we but in thankefull feeling of his fauour cry out with the Prophet Returne into thy rest Ver. 7 8. O my soule for the Lord
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
wisedome are oft-tentimes enemies vnto faith fol. 539 14 Things vnpossible in the eyes of men are possible with God fol. 540 15 It is the duty of masters to reprooue their seruants fol. 541 16 Inferiors must shew subiection and vse speeches of reuerence toward their superiors Ibid. 17 Young men are ordinarily rash in iudging and censuring of others fol. 542 18 Enuy is to bee shunned and auoided of all Gods people fol. 543 19 The godly do heartily desire the good growth of the whole Church fol. 544 20 God giueth good things by meanes fol. 546 21 The iudgements of God do often fall vpon men sodainly before they be aware fol. 546 CHAP. XII 1 GOds children oftentimes find great discomfort at their hands of whom they expect the greatest comfort fol. 553 2 Contentions and strife are often in the Church betweene the members of the same body fol. 554 3 Ambition and desire of preheminence are the greatest plagues to the Church fol. 555 4 Proud and ambitious men doe shew themselues most enuious and outragious against the most excellent most painfull seruants of God fol. 557 5 God vnderstandeth all the waies of men how secret soeuer they seeme to be fol. 558 6 Euery man in his owne cause should be meek and gentle ready to put vp wrongs and iniuries fol. 560 7 God neuer bringeth iudgement vpon any but hee searcheth and findeth sufficient cause fol. 562 8 God reuealeth himselfe to one more then to another and giueth greater graces to some then he doth to others fol. 563 9 The Church or faithfull people of God are rightly and truly the house of God Ibid. 10 It is required of all the Ministers of God that they be found faithfull and conscionable in their places fol. 564 11 The wrath of God is iustly kindled and stirred vp against all offenders fol. 567 12 God heareth not their praiers that lie in their sinnes and are not reconciled vnto him fol. 568 13 Wee ought to be humbled for the sinnes we haue committed albeit we feele no punishment vpon vs. fol. 569 14 Albeit Gods children put vp wrongs and pray not against them yet God will not put them vp 15 Such as haue the cheefe hand in sinne are principally subiect vnto punishment fol. 572 16 God doth mingle his chastisements with much mercy and doth not deale with vs according to our sinnes fol. 573 17 None can be free from iudgement hauing sinned fol. 574 CHAP. XIII 1 IT is our duty to vse meanes to further Gods prouidence fol. 577 2 The faithfull must deale wisely in all their enterprises fol. 579 3 Wicked men speake fairest when they mean foulest fol. 580 4 The greatest part are for the most part the worst fol. 581 5 God hath euer had some witnesses of his truth in all ages fol. 584 6 The euill of others though they be many may not be followed of vs. fol. 585 7 It is our duty to exhort and stir vp one another to good things fol. 586 8 Hypocrisie though long couered is at length vncased fol. 588 CHAP. XIIII 1 VVEe are naturally ready to hearken to seducers and deceiuers fol. 591 2 Wicked men adde sinne vnto sinne and proceede from euill to worse fol. 592 3 The faithfull are greeued for the sinnes of others fol. 594 4 GOD is a shield to his but taketh no care nor charge of his enemies fol. 595 5 Such as are Gods seruants shall be euilly intreated fol. 596 6 Among all iudgements sent for sinne the plague and pestilence is one fol. 597 7 Threatnings of Gods iudgment conditional fol. 600 8 The means to cal back iudgments is prayer fol. 602 9 It is a good plea to mooue the Lord to mercy to put him in minde c. fol. 605 10 God is of much patience long-suffering fol. 606 11 The blessings which we enioy c. fol. 608 12 Sin generally entertained bringeth with it a generall destruction fol. 610 13 The Word deliuered not regarded c. fol. 612 14 Sin and the punishment of sin c. fol. 613 15 God visiteth the sins of the fathers on the children fol. 615 16 The chiefest offeÌ„ders shal be chiefly punisht fol. 618 17 Sin is pleasant in the beginning c. fol. 619 18 Wicked men hauing giuen themselues to sinne doe wilfully run on therein p. 622 CHAP. XV. 1 Of the meat and drinke offering fol. 625 2 The Church is as one body c. fol. 627 3 Whatsoeuer we haue we haue it from God fol. 630 4 Ignorance of Gods word is agreeuous sinne fol. 631 5 There is a difference betweene sin and sin fol. 635 6 Sin is come to the hight c. fol. 636 7 Euery sin is so much the greater c. fol. 638 8 God punisheth for sins of vngodlines c. fol. 640 9 The Sabbath day must be kept holy fol. 643 10 All must haue knowledge in the Scripture fol. 647 Chapter 16. 1 Whatsoeuer euil men do c. fol. 649 2 The Ministers by their office c. fol. 651 3 The greater our meanes are to preuent sin fol. 652 4 To despise and resist the Ministery c. fol. 653 5 Obstinate sinners reuile their reprouers fol. 655 6 Gods children ought to be angry at sinne fol. 656 7 God respecteâ—h not the workes of euill men fol. 657 8 The Ministers must continue in teaching fol. 658 9 Such as haue society with wicked persons fol. 660 10 God neuer striketh c. fol. 661 11 Conspirators shal come to destruction fol. 663 12 When man sinneth and is punished c fol. 667 13 The workes of Gods iustice c. fol. 668 14 Wicked men will not be warned c. fol. 669 15 Great is the necessity of the Ministery fol. 671 16 The force of prayer is very great fol. 673 17 Christ the mediator between God and maÌ„ fol. 675 CHAP. xvii 1 God is very desirous to haue sinners c fol. 678 2 God can worke miracles aboue nature fol. 679 3 Obedience is required of all Gods seruants fol. 683 4 God is better then his word c. ibid 5 God is able to giue life c. fol. 684 6 Gods miracles are wrought openly fol. 688 7 God is to be acknowledged to be iust fol. 691 Chapter xviii 1 Those sins are greatest c. fol. 693 2 A good Minister is a special gift of God fol. 695 3 The The Ministers ought to haue a care fol. 699 4 Ministers must be liberally maintained fol. 701 5 Ministers of meane gifts must be heard fol. 706 6 A sin to reape the profit of any place and not to discharge the duty fol. 709 CHAP. XIX 1 ALL penitent persons shall bee receiued into Gods fauour fol. 713 2 The water of separation the vses thereof fol. 716 CHAP. XX. 1 ALL flesh is subiect to death fol. 726 2 It is a necessary duty to bury the dead fol. 728 3 In all wants we are ready to murmure c. fol. 730
to take paines to teach them in their youth what trade they shall take but we cannot giue a blessing vnto our owne labours The husbandman may plant and sow yet he cannot bring downe the early and the latter raine and if he could doe this he could not make the corne grow for the vse of man So is it with vs we may teach and reproue exhort and admonish but except GOD open the heart the heart remaineth vnreformed It is not to be doubted but Samuel bestowed great labour and diligence in discharging this duty both because he was a faithfull and godly man Heb. 11.32 Heb. 11.32 And because hee had seene with his eyes an example of ouermuch lenity in Eli and had heard with his eares a fearefull threatning of iudgment against him reuealed by the Lord yet his children followed not his steppes but declined from the wayes wherein he walked Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples knowing that they can onely vse the meanes and that it lyeth not in their power to make them truely religious In deed if wee haue beene negligent in bringing them vnto God and let them runne into all riot and not restrained them we haue cause to lay it to our consciences and to thinke with our selues that we that gaue them life haue also beene instruments of their death But if wee haue done what lyeth in vs to doe if we haue warned them and they would not be warned if we haue taught and trained them vp in the feare of God which is the beginning of wisedome and they haue broken the bands asunder and cast the cordes of duty and discipline from them we may comfort our selues as the Minister doth when he seeth his labour is spent in vaine If he haue beene faithfull and conscionable in his place whether men regard the word or not regard it whether they beleeue or doe not beleeue whether they obey or doe not obey he is the sweet sauour of Christ 2 Cor. 2.15 euen in them that perish because euen then it worketh the will of God and accomplisheth that for which it is sent The Prophet prophesying of Christs comming among the Iewes bringeth him in with this complaint I haue laboured in vaine Esay 49.4 I haue spent my strength for nought and in vaine yet surely my iudgement is with the Lord and my worke with my God God respecteth vs according to our worke not according to the euent or successe of our labour he will reward vs according to our conscience in teaching not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents to their endlesse comfort God will not be vnmindfull of their paines that they haue taken albeit they see not that fruite of their labours that they desire Obiect Heere some man peraduenture may obiect that the Apostle saith The woman shall be saued in child-bearing if they continue in faith and charity and holinesse with sobriety 1 Timothy chapter 2. verse 15. 2 Tim. 2.15 Where hee seemeth to hang the saluation of the mother vpon the faith of the children as if she could not be saued except they continued in the trueth I answere Answer this place is in deed so vnderstood and wrested by many interpreters but that cannot be the true meaning Ierome an ouer-great prayser of virginitie and none of the greatest friends of matrimony draweth the words to that sense that he may by this meanes commend the single life and withall withhold women from marriage while they heare that they can no otherwise bee saued then if their children continue faithfull vnto the death The purpose of the Apostle in this place as appeareth by the the circumstances going before is to comfort the woman that shee should not cast away all confidence as one without hope as being the cause of one of the greatest sinnes which brought the ruine of all mankinde The feeling of this heauy burden lying vpon her conscience might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God and therefore he comforteth her and giueth her hope of saluation But if the former exposition be receiued that her saluation bee suspended vpon many others hee should cast downe Thunder and Lightning vpon her head able to apall and dismay her he should not comfort her but terrifie her he should not lift her vp with hope of life but cast her downe into despaire through feare of death when she should vnderstand that she could not possibly be saued except her children did perseuere in the faith Againe it lyeth not in the power of women to giue them faith and loue much lesse the grace of perseuerance to continue constant vnto the death so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes which neither they nor their fathers were able to beare This is not the easie Yoke nor the light burden of Christ For albeit they striue with all their strength and labour with all their power to bring vp their children in godlinesse yet oftentimes they are obstinate stubborne headstrong froward peruerse and rebellious so that they can doe no good with them because they will not obey them nor hearken to their commaundements Furthermore this care of the instruction and institution of children is a dutie required rather of the father who is better able then of the mother who is euery way the weaker vessell as appeareth by the Apostle Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in the nourture and admonition of the Lord. Lastly the vertues heere commended bebelong rather to the mothers then to the children as when he requireth of them holinesse with sobriety as Tit. 2.3 4. it appeareth The aged women that they be in behauiour as becommeth holinesse c. that they may teach the yong women to be sober c. If any farther obiect â—biect that if the Apostle had meant to referre these last words to the woman he would haue said if she continue in faith and charity not if they continue I answere Answere nothing is more common and vsuall then the change of number especially one of the words being a nowne of multitude For it is plaine and manifest that the Apostle doth not point out some one certaine woman but speaketh in generall of woman-kinde or of all women Thus doth the Apostle vary and alter the number in this present Chapter sometimes speaking in the plurall number as of many In like manner that women adorne themselues in modest apparell Verse 9. sometimes speaking in the singular number as of one Let the woman learne in silence with all subiection Verse 11. This is also easie to be shewed in other places as Galat. 6.1 Ye which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be
reiect Hereby then we see that a man is not to be excommunicated and put out of the Church for euery trifle or for euery sinne but for scandals and offences that are notorious A master will not discharge out of his house a seruant that hath serued him for euery trespas neither doth the Magistrate draw the sword for euery breach of the law So ought it to be with the officers of the Church Again excommunication must not be vsed at the first but as the last remedy A Chirurgeon accounteth lancing searing cutting a desperate cure When he commeth to his patient and findeth swelling and soares in the body he doth not by and by proceede to cutting off an arme or legge he vseth first purging and other gentle meanes to try whether he can do any good that way or not So should it be with vs according to the counsel and commandement of Christ he requireth priuate admonitions exhortations priuate reproofes and rebukes and then two or three with vs Mat. 18 1â— that in the mouth of two or three witnesses euery word may be established There is required of vs patience and much lenity waiting whether he will by this meanes be amended Lastly we may gather from hence that whiles sinne is secret and vnknowne no man can bee excommunicated but then onely when it is made publike and manifest vnto all Now then it is made publike when the Church is acquainted with it The fourth point in excommunication The fourth part of the description is this that it stretcheth to him only that cannot otherwise be brought to repeÌ„tance The cause then why the church is compelled to proceed so farre against some of her children is obstinacy impeniteÌ„cy For when there is in such offenders both open wickednes whereby the Church is offended notable stubbornenes wherby the church is contemned so that they can by no meanes of the word publikely of the admonitioÌ„ priuatly be reformed excommunication must follow of necessity that hereby if it be possible some good may be wrought in them Hereupon Christ himselfe saith If he neglect to heare the Church let him be vnto thee as an heathen or a Publican Mat. 18 17. Such therfore as haue offended and truly repent of their sins giuing euident testimonies of their vnfained conuersion ought to be spared not censured to be comforted not terrified to bee retained in the church not reiected cast out of the Church Secondly this sheweth that impenitency is a most greeuous sin and next to infidelity the greatest For as faith is the mother of repentance so is an vnbeleeuing heart the cause of impenitency Of all iudgements that God bringeth vpon the sonnes of men none is greater then the want of repentance to haue an heart that cannot repent To fall into whoredome drunkennes are greeuous sins and wound the conscience weaken our comfort and assurance howbeit to continue in them without feeling of them and turning from them is worse then the committing of the sins themselues This made the Apostle say Rom. 2 4â— Despisest thou the riches of his goodnes and forbearing and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thine hardnesse and impenitent heart thou treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgment of God Among all the blessings of God giuen vnto vs wee must make great account of a soft and tender heart which the Prophet calleth an heart of flesh opposed and set against the stony heart Such are soone checked and controlled Lastly wee learne from hence to make a difference betweene sin and sin and betweene sinner and sinner All men fall into sin and if we say we haue no sin we deceiue our selues and make God a lyar Neuerthelesse some are penitent sinners they hate their sins and doe with might and maine striue against them They fight against them as against their enemies Others cherish sinne in themselues and are resolued to continue in them They make no conscience of them and cannot be brought to repent for them Such are not fit to be held members of Christ and Citizens of the kingdome of heauen therefore iustly deserue to be cast out of the church â—fth â—f the deâ—on The fift point containeth and includeth in it the substance of excommunication namely that it driueth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name Open sinners and scandalous liuers are not worthy to liue among the faithfull nor to come to publike prayers nor to be partakers of the Sacraments nor to be admitted to the assemblies of the Church forasmuch as they would prophane all they touch as Adam the tree of life and therefore was driuen out of the garden Hence it is that Christ would haue vs account them as heathen and Publicanes The Gentiles for religions sake were enemies to the church and therfore in religion the Iewes were to abstaine from their society fellowship whereas in common affaires of this life they were not so restrained â—t the â—icanes 〈◊〉 The Publicanes were such as had receiued an office from the Romanes to whom the Iewes were subiect to gathet tribute being as it were Collecters of subsidies taskes and tallages impoled vpon the Iewes who thought it vnfit and vniust that they beeing the Lords people should pay tribute and custome to the Gentiles as appeareth in the history of Hezekiah and of Ioachim in the bookes of the Kings and by the question propounded vnto Christ in the Gospel â—h 22 17. Is it lawfull to giue tribute vnto Cesar or not Wherfore they were accounted the enemies of the people and the betraiers of their owne Nation they coupled them with sinners and hated theÌ„ vnto the death albeit they professed the same religion and oftentimes met together in the place of Gods worship They abhorred these and could by no meanes brook abide these men who for the most part were extreme couetous and catch-polles â—e 19 8. exacting more then was due for them to receiue or the people to pay howbeit they hated them not as the enemies of their religion but as men of a wicked offensiue life The Apostle likewise decreeing and determining what should bee done with the incestuous person willeth the church to deliuer him to Satan 〈◊〉 5 5 7 13 to purge out the old leaueÌ„ and to put away from among themselues that wicked person Heereby then we see that these obstinate offenders are to be separated froÌ„ those good things which the Lord commandeth communicateth in his church as the word sacraments praiers These are holy things for holy and sanctified persons but they are as filthy swine to whom holy things may not bee cast and as dogs to whom the childrens bread doth not belong Now one of the cheefest ends of the censures of the Church is
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
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
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
possesseth where all things are saide to bee in peace Luk. 11 21. Secondly let vs neuer look Vse 2 for a perfect agreement or perfect vnity in this life Such are falne into a deepe sleep and dreame to finde heauen vpon earth We must embrace the truth before all be agreed or els we shall neuer embrace it forasmuch as there is much ignorance the matter or mother of error euen in the most godly Happy wil it be for vs wheÌ„ there shal be an end of these daies of sin for then shall be an end also of all contention Thirdly let vs follow mens examples Vse 3 no further then they follow Christ 1 Cor. 11 1. There are defects and infirmities in the best We aime at perfection but wee cannot hit it Though we haue multitudes to go before vs we must know whom they follow before we follow and ioyne our selues vnto them Many men may fitly be coÌ„pared to a flock of sheep who at the first make many offers before any will aduenture but if one begin to leap ouer the rest follow amain so is it with diuers men that pinch curtesy at the first and keep themselues entire in the most holy faith but if they see others giue their assent they follow after stick at nothing neither try the spirits whether they be of God or not Lastly it is our duty Vse 4 to cut off all occasions of debate and as it were to take away the fuell that kindleth and continueth the fire 1 Cor. 1.10 Paul beseecheth the Corinthians as brethren by the name of our Lord Iesus Christ that they all speake the same thing and that there be no diuisions among them but that they be perfectly ioyned together in the same minde and in the same iudgement Verse 2. And they saide Hath the Lord indeed spoken onely by Moses The true cause of this their murmuring and contention was pride and ambition selfe-loue ostentation vain-glory â—â—â—trine 〈…〉 â—reater â—e to the â—â—â—rch then â—ion Hereby we learne that there commeth no greater plague to the Church of God then by ambition desire of preheminence when men desire to ouer-rule others to haue the sole command of all things in the church and neuer to be commanded This was the sinne that caused our first parents to fall from God and by their fall to ruine all mankinde they would needs be as Gods knowing good and euill Gen. 3 5. The ambition and pride of Amaziah the priest of Beth-el would not suffer the Prophet Amos in the land of Israel but he commanded him to flie away into the land of Iuda and prophesie there Amos 7 10 12. We see this apparently afterward chap. 16. of this booke in Korah Dathan and Abiram This moued the high Priests the Scribes and Pharisies to persecute Christ and his Apostles to wit the loue which they had to their owne kingdome and hierarchy more then vnto the kingdome of God they feared that if all men were brought to beleeue in Christ they shold lose their place and authority Iohn 11 47. Math. 23 6 7. So was it among the Apostles they also stroue who should bee the greatest among them So the Apostle Iohn speaking of Diotrephes sheweth that hee loueth the preheminence 3 Iohn 9 10. Hee was a proud and ambitious man affecting rule and authoritie ouer others and thereby brought much mischiefe and trouble vpon the church of God pratling against the Pastors with malicious wordes and not content therewith neither doth he himselfe receiue the brethren forbiddeth them that would and casteth theÌ„ out of the church Neither is this euill dead with these for this is a great plague of the church to this day and very pernicious Nothing hath more ruined the church of God ouerthrown piety corrupted religion hindered the Gospel discouraged the Pastors and professors of it nothing hath more erected the kingdom of Anti-christ then these petty popes the true successors of Diotrephes such as desire to be vniuersall byshops and to reign alone to haue all the dealings in their owne hands and the whole flocke to stand at their becke and conclude what they list Reason 1 The mischiefe hereof appeareth by sundry reasons First it causeth a great rent and diuision in the church and disturbeth the peace of it Nu. 16 1. Korah and his company went apart as scismaticks caused a great contention to arise where was peace vnity before Reason 2 Secondly it setteth vp men putteth downe the Lord and his ordinances vrging compelling and commanding against the truth Act. 4 18 19. Annas the high priest and Caiaphas and Iohn and Alexander a proude generation of ambitious prelates commanded the Apostles not to preach and teach nor to speake at all in the name of Ieus whoÌ„ Christ had charged and commanded to preach And whereas he would haue them teach whatsoeuer he had commanded them Math. 28 20. they will limit them and stint the Spirit of God how far he shall go and what he shall not do Thirdly Reason 3 it proceedeth from very euill rootes and bringeth forth very euil effects as an euil tree bringeth forth euill fruites The causes from whence it floweth are Satan pride contempt disdaine of others selfe-loue in our selues Zeged loci communes no loue of the truth no zeale of Gods glorie no desire of the good of the church like mother like daughter as the root is so is the branch The effects thereof are trouble disquietnesse feare flattery enuy and subtilty Let vs come to the Vses It reproueth the Vse 1 Byshops of Rome and the Romane Cleargy which beare themselues as Lords ouer the flocke of Christ hauing all things to stand at their becke therefore the Apostle Peter saith the Elders that feede the flocke must not bee as Lords ouer Gods heritage but examples to the flocke 1 Pet. 5 3. and Christ our Sauiour when the two sonnes of Zebedeus ambitiously desired to be aboue their fellowes and stroue among themselues which should bee greatest Christ Iesus therupon sheweth how and which way euery one should be great who ought to bee had in highest regard and reputation euen such and onely such as do the best and greatest seruice to the church Mark 10 42. Lu. 23 24. Whosoeuer wil be great among you shall be your Minister and whosoeuer of you will be the cheefest shall be seruant of all So then the honor and the labour should not be diuided but go together howbeit in the church of Rome they haue most honour that doe the least labour and contrarywise they are least respected who haue most labored and taken greatest paines among the people But howsoeuer this be a common receiued custom it shall bee altogether otherwise in the next life when the great sheepheard of the sheepe shal appeare then shall they be most honored of him that haue laboured most euerie one shall receiue not onely for his labour but according to his labor 1 Cor. 3
Lord would doe they should not come into the land their carcasses should fall in the wildernesse and touching their children they should wander in the wildernesse forty yeares The fathers themselues had murmured against Moses and Aaron verse 2. this doth God account as chiefly done against himselfe You haue murmured against me He accounteth the disobedience shewed to the Ministers that bring the word as a disobedience against himselfe the authour of the word as Luk. 10.16 to teach vs to submit our selues to Gods holy word albeit it be deliuered to vs by man Doctrine like vnto our selues The doctrine when once the Ministers of God are no longer regarded When the Ministers of God are not regarded God taketh the matter into his owne hand when they cry early and late and we stop our eares God himselfe taketh the matter into his owne hand When God sent Noah to preach repentance to the old world and they repented not he commeth against them to their destruction Gen. 6.1 4. Come thou and all thine house into the Arke for yet seuen daies and I will cause it to raine vpon the earth forty dayes and forty nights and euery liuing substance that I haue made will I destroy from off the face of the earth So 2. Chro. 36.15 16. Ierem. 7.13 14. and 14.15 16. Zach. 7.11 12. This is the course of the Lords dealing first hee preacheth by his Ministers then he punisheth with his iudgements The reasons Reason 1 First because the word offered and brought vnto vs being contemned they shew contempt against God himselfe and in despising his word they despise the Lord himselfe Ioh. 13.20 and therefore no maruell if he be constrained to take the matter into his own hand and to deale with them himself that they may know what he can doe who regard not what his seruants speake Reason 2 Secondly God loueth those that are his owne and he is entred into a couenant with them and cannot but continue his loue vnto them Ioh. 13.1 now these that he loueth hee chastiseth Heb. 12.6 and if they will not bee warned by his threatnings he will make them seeke vnto him by his corrections and punishments Iob. 33.16 Vse 1 This teacheth the Ministers of God how they may stay themselues in following the duties of their calling among so many discontentments that they meet withall both in the hearing and practising of the people For albeit their labour spent early and late cannot preuaile yet the Lord himselfe will take the matter into his owne hand and deale with them himselfe The word which wee bring is not our owne it is the Lords we are but as the Apothecaries boxe that holdeth the precious oyntment if then he be patient toward the contemners of it much more ought wee to be patient and commit the cause to him whose cause it is Peter being a Fisherman before his calling Matth. 4.18 had toiled all the night but had taken nothing yet when Christ bad him continue his labour he was ready to cast downe the net into the sea Luk. 5.5 and at length he enclosed a great multitude of fishes The Ministers are made the fishers of men Matth. 4.19 to catch them with the angle of the word and to take them in the net of the Gospel Matt. 13.47 And albeit we doe oftentimes toile and moyle and take nothing because men are growne so wily as to passe by the net and can by no meanes abide to come neere it yet we are not to be discouraged the master of the net commandeth vs to labour in season and out of season 2 Tim. 4.2 and if a multitude of them will not be taken in this net Christ Iesus will take hold of them another way to wit by the net of his iudgements Albeit therefore we doe not see such profit of our paines and labours as wee expected and desired yet let vs be content and commit the successe of all to him that sent vs hee will doe that for vs which we cannot doe for our selues hee will take them in hand that hath their hearts in his owne hand and reforme all that belong vnto him bring euerlasting confusion vpon his enemies that shall neuer bee forgotten Ieremy chapter 20. verses 8 9. Secondly it serueth to terrifie all that obstinately Vse 2 set themselues against the word of God because God wil take the matter into his owne hands If his word cannot bee a fire to burne vp all corrupt affections in vs Ier. 23.29 God will himselfe be a consuming fire Hebr. 12.29 If his word bee not as an hammer to breake in pieces our rocky and stony hearts he will be an hammer that shall beat vs to shiuers and grind vs to powder Matthew chapter 21. verse 44. Let all such know that albeit they escape the mouth of the Minister yet they shall fall into the hands of God himselfe which will be more fearefull vnto them for he is able to destroy both body and soule in hell Matth. 10.28 Indeed he is patient but he will not beare long with the contempt of his word and though hee seeme not to heare at the first yet in the ende he will make it manifest that hee heareth those which would not heare him Let vs therefore hearken vnto the word with diligence and attention while it is offered vnto vs. Lastly let euery one make conscience of hearing the word and be admonished by it otherwise most certainely it will fall out he shall be forced to take vs into his owne hands and to deale with vs himselfe This should moue vs to reforme our selues and to amend our liues by the Ministery of the word that so we may escape the hands of God and not lie vnder his correction Is it not better for children to be admonished by their fathers seruants then to fall into the hands of their fathers Is it not better for men that liue in leud courses to be admonished by a friend then to fall into the hands of the Magistrate and to go to the stocks for correction so in this case it is farre better for men to be reformed by the word of God brought vnto them by the Minister then to fall into the hands of the liuing God to be iudged by him This did Eli teach his children 1 Sam. â— 25. If one sinne against another the Iudge shall iudge him but if a man sinne against the Lord who shall intreate for him Our condemnation shall be so much the greater because we will not be admonished by his word Let vs therefore be wise in this point Some children are so wayward and peeuish that no words will serue them speak vnto them neuer so much they will not heare neither will they regard And Salomon saith well A whip for the horse a bridle for the asse and a rod for the fooles backe Pro. 26 3 and of children he saith Foolishnesse is bound in the heart of a childe but the rod of correction shall driue
he had beene said Thy seruant went no whither 2 Ki. 5 25. Or if they slaÌ„der and belye their masters or any way falsely accuse them as Ziba did Mephibosheth 2 Sam. 16 3. Or if they run away from their masters and will not tarry in their houses like the seruants of Shemei that fled from him 1 King 2 39. Or if they picke and steale from them as Onesimus did from Philemon or any way deale fraudulently falsly with their masters goods which he hath committed to their trust as the vniust steward did with his Lord Lu. 16 5 6 7. Let these look for no better dealing in times to come at the hands of their owne seruants but be well assured that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters Thus then we see how all inferiors shold be encouraged to honour their superiours because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them lest another day he cause them also to be dishonoured Your children shall wander in the wildernesse forty yeares and beare your whoredomes c By whoredome we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God and ceasing to trust in him For as idolatry so infidelity is spirituall whoredome They were as a wife that had forsaken her husband and broken the couenant of her God So then obserue that according to the number of the daies in which the fathers had searched the Land eueÌ„ forty daies the children must beare their iniquities and wander too and fro forward and backward forty yeares before they should enter into the Land The doctrine from hence is this Doctrine The iudgements and punishments of God God visiteth the sinnes of the father vpon the childreÌ„ deserued and procured by the fathers sinnes and rebellions do oftentimes fal vpon their children and posterity they do not end and ceasse in themselues but descend to their stocke issue that liue after them Exod. 20 5. and 34 7 8. The reasons First because the children of Reason 1 men and their posterity though they be oftentimes infants and haue not vnderstanding to conceiue of sinne yet the same iudgements that belonged to the fathers sinnes shall light vpon them because God would therby shew his anger sore displeasure against their sins in that when it pleaseth him hee will punish those for their sinnes which as yet had committed no sinne at all Rom. 5 14 Gen. 7 4 and 19 25. Secondly touching those that are of ripe Reason 2 years they are of two sorts either wicked so like to their parents and then it is iust with God to bring his iudgements vpon them because he would shew himselfe displeased with their sins or else they are godly not tainted and defiled with them yet neuerthelesse there is other corruption enough in theÌ„ which may lustly worthily call for temporal iudgment Obiect But some haply will obiect that this may seeme to bee quite contrary to other Scriptures as Ezek. 18 4 â—0 where it is said The soule that sinneth shall die the death and againe The sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the son the righteousnes of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon him I answer Answer we must marke the occasion of these words The children of Israel tooke vp a taunting prouerb against God and in their afflictions said The fathers haue eaten sowre grapes the childrens teeth are set on edge v 2. that is the fathers haue sinned and the children are punished These were quick-sighted to looke vp but they could not looke downe-ward vpon themselues they could see farther off but were blinde neerer home These were ranke hypocrites who had rather accuse God then themselues and as Adam cast the fault from himselfe vpon his wife Gen. 3 12 so do they from themselues vpon their fathers They neuer thinke of their owne eating of the sowre grapes they thought themselues free froÌ„ any sin that should procure such iudgements but God taketh the sons in the sins of the fathers and then punisheth them for their owne sins taking occasion from their fathers sins Euery mans sin shall be vpon his owne head so that though a wicked father be condemned yet his sonne not treading in his steps shall be saued And though God punisheth temporally for the sin of the father yet he doth not condemn any eternally for the same For as the godlinesse of the father shall nothing helpe the son to eternall life so his wickednes shall not hinder his saluation except he be wicked himselfe and walke in the steps of his wicked father Obiect But it wil peraduenture be said that Dauid sinned in the numbring of the people yet the people were punished many thousands were plagued for his offence 2 Sa. 24 15 17 and he escaped scot-free Loe I haue sinned and I haue done wickedly but these sheepe what haue they done Let thine hand I pray thee be against me and against my fathers house I answer Answer this is a certaine infallible rule that there is no vnrighteousnesse with God who is the Iudge of all the world Deut. 32 4. Lament 3 33 And touching the people though they were free from this sin of Dauid yet they had many other greeuous sins for which God might iustly punish them and God either for some secret or else some open sin had a quarrell against them as is plaine by these words 2 Sam. 24 1. The anger of the Lord was againe kindled against Israel and therefore he moued Dauid against them to say Go number Iudah and Israel It is not said that he moued Dauid against himselfe but against them So then their owne sin was the cause of the kings sin and the kings sin brought this punishment vpon them The cause he cause the cause the thing caused and therefore their sin was the cause of the cause of their punishment It may be they abused the peace plenty giuen vnto them after the three yeares of famine after the foure great battels which they had fought against the Philistims for it is hard to vse Gods blessings wel our corrupt nature being ready to turne good into euill and blessings into curses Deut. 32 6 15. Therefore the people are especially plagued because their sin was the first cause of al which sin he punished with the sin of Dauid God punisheth one with anothâ— and both of theÌ„ with that greeuous pestilence And touching Dauid we cannot say he altogether escaped vnpunished for God by one and the same plague and iudgement striketh many waies and many persons his sword hath many edges and cutteth euery way he vseth no rod that hath not many sharpe twigs nor no whip that hath not many cordes
this reprooueth such as know not what this holy and sanctified anger meaneth which can prosecute their owne causes and quarrels with the greatest desire of vengeance but know not what it is to be angry in the cause of God It was not so with Moses as we saw before Some are prouoked by euery small and trifling occasion Heereby charity is violated which suffereth long 1 Cor. 13.7 and couereth a multitude of sinnes Prou. 10.12 Anger looketh in a deceitfull glasse which maketh euery Moul-hill to seeme a mountaine euery small slip is esteemed a capitall offence and euery word of disgrace worthy of a stab Others are prouoked when there is no ground but their own suspition as Eliab was angry with his brother Dauid because he suspected him to haue come to the battell in the pride of his heart 1 Sam. 17.28 And this is the common cause of much anger and heart-burning in our dayes want of loue causeth men to interprete the actions of others in worse sense and vpon their owne false surmise they ground their anger One is angry because saluting his neighbour he did not salute him againe and speaking friendly to him he would not speake againe albeit haply he saw him not or obserued him not Another because he heareth his vices reprooued out of the word of God beginneth to rage through impatience in which regard oftentimes it falleth out that he incurreth more anger and danger that reproueth sinne then hee that committeth it Of this euill anger doth the Apostle speake Eph. 4.31.26 27. and Salomon Prou. 14.17 29. and 29.22 Many are the euils and mischiefes that follow this euill affection forasmuch as it ouerturneth both the Law and the Gospel â—r is a 〈◊〉 of the â—e Law It were an easie thing to runne ouer most of the commandements which it causeth men to breake and in a manner defaceth the whole image of God For first how should we loue God whom we haue not seene if we doe not loue our neighbour whom we haue seene 1. Ioh. 4 20. Secondly it ouerthroweth the principall part of Gods worship which standeth in the inuocation of Gods Name Ps 26.6 1 Tim. 2.8 Mat. 5.23 Thirdly it causeth the breach of the third commandement by causing men through impatience to fall to cursing and banning to swearing and blaspheming the Name of God For when they grow cholerick against others they vtter sundry horrible imprecations and begin to fret and rage against God himselfe Fourthly it maketh men altogether vnfit for the exercises of the Sabbath hauing their mindes distracted and disturbed with thinking vpon the wrongs and iniuries of others and their owne reuenge No man can heare the word of God aright that is choked with this thorne Iam. 1.19 20 21. 1 Pet 2.1 2. Neither doth this passion worke any better effects in the second Table for as much as it turneth iustice and charity vpside downe Iustice it selfe which requireth that the same be giuen to euery one which belongeth vnto him whereas anger maketh men not only to neglect doing of good duties which they owe to their neighbours but to oppresse them with iniuries and reuenge Charity which is the summe of the Second Table the effect wherof is this that we loue our neighbour as our selfe But anger maketh men hate them as mortall enemies It often bringeth forth murther and shedding of blood Ge. 34.25 1 Ioh. 3.12 15. Wherby we are also made like vnto Satan for he is the spirit of dissention as God is a Spirit of loue and of peace It is the nature of Satan to delight in rage and fury for he is a murtherer from the beginning Ioh. 8.44 Besides it is a sinne against the Gospel and maketh vs subiect to Gods anger and bringeth impenitency and stoppeth the course of Gods forgiuenesse toward vs. For as we forgiue others so doth he forgiue vs Matth. 6.14 15. if therfore we retaine our anger toward our brethren God will retaine his anger toward vs. Lastly we must examine our selues whether Vse 3 our anger be iust or not We are of our selues prone to breake out into choler and to bee mooued otherwise then there is cause We must therefore marke two things the causes thereof and the effects If the causes bee Gods glory iniury offered to our selues or our neighbours if the cause be weighty and the affection moderate If the effects which it bringeth forth bee dutie to God and man then it is a lawfull anger but if otherwise it is vnsanctified and vnlawfull Let vs learne to be most moued in Gods cause as Moses was the glory of God was precious and deare vnto him So it was with Phinehas Numb 25.7 8. so it was with Elias 1 Kin. 19.14 because the children of Israel had broken downe his Couenant cast down his Altars and slain his Prophets Happy are we if these things moue vs and go neere vnto vs. Verse 15. Respect not thou their offering It may seeme strange that he which before had spoken against them should now pray against them We are commanded to pray one for another so that Moses may seeme to break the rule of charity I answer this toucheth not their persons nor their liues but hee desireth their amendment that they may be ashamed of their own folly confounded in their own pride He craueth of God no more theÌ„ to shew and make manifest his owne innocency and vprightnesse which was to be decided by that offering We learne hereby Doctrine that God respecteth not the works of euill men God respecteth not the workes of euill men be they performed neuer so religiously outwardly Gen. 4.4 5. Esay 1.11.12 and 66.3 Prou. 15.8 and 21.27 Ierem. 6.20 The reasons follow First whatsoeuer they doe is sinne 1 Tit. Reason 1 1.15 their minde and conscience is defiled Secondly Reason 2 their persons do not please him Gen. 4.4 5. Mal. 1.10 God regarded not Caines Oblation because he regarded not Caines person and he regarded not Caines person because he was a wicked and faithlesse man Vse 1 The vses First we may therfore conclude that such workes as God hath not commanded shall not be receiued Matth. 15.9 In vaine they worship me teaching for doctrines the commandements of men Many doe thinke to please God by their good intents but that is a vaine worship God will be serued according to his owne will not after our owne fancies He hath set downe and appointed how he will be worshipped he hath not left it to our discretion whatsoeuer the Papists prattle Vse 2 Secondly it reprooueth such as thinke it enough to come to the place of Gods worship and to be present at prayer the word and Sacraments albeit they bring with them no true deuotion These doe exceedingly deceiue themselues dishonour God and prophane his holy things which is a greeuous sinne These men doe lay the foundation of all their hope and the stay of all their comfort vpon the broken staffe of an outward sacrifice
and out of which he is shortly to depart Or will he be patching that Tent and Tabernacle which hee hath pitched for a day or two We dwell in earthly Tabernacles as in houses of clay 2 Cor. 5 4. 2 Pet. 1 14. What wisedome then is it to bestow daies and moneths and yeares in plotting plodding for the world for riches and the vanities of this life Let vs also prepare and prouide before hand for the day of our dissolution that such as God hath blessed with this worlds good set their houses and their estates in order as the Prophet in this regard warneth Hezekiah Esay 38 1. Set thine house in order for thou must dye And we may learne this necessary practise of Ahitophel though liuing in wickednes and dying in despaire of whom the Scripture saieth wheÌ„ he saw that his counsell was not followed he went home vnto his City put his house in order hanged himselfe 2 Sam. 17 23. This duty is to be thought vpon in health as that which deepely concerneth our selues and our posterity When we haue rightly disposed the things of this life let vs prepare for a Nunc dimittis let vs commend our spirits into the hands of God let vs resigne vp our selues willingly to death when we must enter into a particular iudgement For so soone as the soule is departed and separated from the body God holdeth his Sessions to which we are summoned by his messenger death to come into his presence to receiue in part according to our workes whether they be good or euill Euen as we see in the affaires of this life how Iudges and Iustices keepe their sessions and assises wherein malefactors brought out of prison are arraigned so God holdeth his time of iudgement and iustice to reward euery one according to his works We haue all a cause and case to bee tried the greatest the weightiest the worthiest that euer was handled not touching siluer gold not concerning house or land not of titles or inheritances but of the euerlasting saluation or daÌ„nation of our soules for euer and therefore it standeth vs in hand to be well armed thoroughly appointed that we come not as the foolish Virgins without oyle in our lampes or as the vnprepared guest without our wedding garment We see in temporall Courts when men haue a cause to be tried and an action to be determined either of goods or good name how carefull they are before hand to reade Euidences to produce witnesses and to search Records that the suite may passe on their sides how much more carefull ought wee to be to answer before the eternall Iudge where no man shall be admitted to appeare by his Atturney but all must come in their owne persons none shall be suffered to put in sureties This wil be a great day wheÌ„ the whole world shall appeare together at once high and low Prince and Subiect noble and vnnoble according to the description that Iohn maketh I saw the dead both great small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the booke according to their works Reuel 20 12. And was buried there Hitherto of the death of Miriam now of that which followed her death to wit her buriall See heere when life was departed what they did with the body they committed it to the earth The Doctrine from hence is this that it is a necessary duty to bury the dead Doctrine A commendable duty 〈◊〉 bury the dead This appeareth by many examples of the godly which haue practised this duty Gen. 23 4. Abraham the father of the faithfull bought a possession of burial of the Hittites who by the sight and light of nature had their Sepulchers therefore answered Abraham Gen. 23 6. 35 29 50 12 13. Thou art a Prince of God among vs in the cheefest of our Sepulchers bury thy dead none of vs shall forbid thee his Sepulcher but thou maist bury thy dead therein So ch 25 8 9. when Abraham yeelded the spirit and died in a good age and was gathered to his people his sonnes Isaac Ishmael buried him in the Caue of Machpelah in the field of Hephron where Abraham was buried with Sarah his wife The like we see done to Isaac when he gaue vp the ghost being old and full of daies his two sonnes Esau and Iacob buried him Now as Iacob did to his father so his children do to him according as hee had commanded them for his sonnes carried him into the land of Canaan and buried him in the Caue of the field of Machpelah which Abraham had bought The like may be said of Moses Deut. 34 5 6. for albeit the people buried him not neither knew of his Sepulcher lest they shold abuse it to idolatry yet rather then he should want buriall he was buried of God The men of Iabesh Gilead are praised of God and rewarded of Dauid because they buried King Saul and his sonne and aduentured their liues to do vnto him their last duty 2 Sa. 2 5 6. The same might be said of the rest of the Patriarks Prophets Iudges Kings Gouernours and Priests yea of Christ himselfe whose buriall albeit he were able immediately to haue raised and restored himselfe to life is set downe in the Gospel that his death might be confirmed and his farther humiliation manifested These examples teach that it is a christian and commendable duty of the liuing to be performed to the dead of children to bee performed to their parents and of the people of God one to another to commit the body of the deceased to the graue to put dust to dust and so to couer earth with earth And no maruaile For first among all creatures Reason 1 man is most loathsome and vgly when life is departed As in his birth and bringing foorth into the world of all creatures hee is most fraile and feeble without strength to stand without helpe to defend himselfe so being dead he is most fraile filthy and deformed He that a litle before gloried in his beauty comelinesse feature proportion is now become the mirror and spectacle of a deformed and mishapen carkasse Such a confusion and wracke hath sinne wrought and brought into our nature This made Abraham to say to the Hittites I am a stranger a forreiner among you giue me a possession of buriall to bury with you that I may bury my dead out of my sight Gen. 23 4. This is noted in Lazarus who hauing lien buried but foure daies his bâ—dy stanke Iohn 11 39. Reason 2 Secondly buriall is promised as a blessing from God and the want of it threatened for a plague and iudgement God offereth it as a mercy to Abraham â—5 15. that he should be buried in a ripe age and to Iosiah that he should bee put in his graue in peace â— 22 19 and
First on the bodye which is cast into a deepe sleepe when the senses are for the time bereaued of the present vse of theÌ„ Secondly on the minde the which that it might bee brought neerer to God is withdrawne from all dealing and fellowship with the body and enlightned to vnderstand diuine things as Acts 10. Peter sâ—w the heauen opened a vessell comming downe and a voyce came vnto him The causes why it pleased GOD to reueale his will after this manner are First that they should take nothing to themselues but account all receiued from GOD. Secondly that their bodies and soules being separate froÌ„ all other dealings might haue a deeper impression of the things reuealed and thereby vnderstand them and keepe them the better Thus much touching the trance of Balaam the beginning of the prophesie Now we come to the substance of the prophesie it selfe the summe whereof is first propounded then amplified and lastly concluded The proposition which is prooued is described by a question and by way of admiration expressing the happines of the Church How goodly are thy tents O Iacob and thy Tabernacles O Israel As if he should say O how blessed and happy a people art thou which now liuest vnder these Tents and dwellest in these habitations And note here that he doth not giue a touch to theyr happinesse and then passe away sodainly from it but he doubleth and repeateth it as if he meant to dwell long vpon it There is no part or parcell of Gods word in vaine If wee see not the vse of some things it is our weaknes we must confesse it not condemne the Scriptures The Spirit of God forbiddeth vaine babling Mat. 6 7 and reproueth idle repetitions and therefore neuer vseth the same himselfe Three causes 〈◊〉 vsing repeâ—â—â—ons The Reasons and occasions of repetitions are these three First for greater assurance for God speaking twice doth as it were produce a double witnes and signifieth that it did not slip from him vnawares but is that which he meaneth to stand vnto and to ratifie so that albeit heauen and earth passe away yet one iot or tittle of his word shall not passe away Secondly to testify the speedy accomplishment of that which hee hath spoken that it shall not be prolonged and delayed but bee swiftly performed shortly be executed And these two causes are both touched by Ioseph in expounding the two dreames of Pharaoh when he sayth The dreame was doubled vnto Pharaoh the second time because the thing is established by God and God hasteth to performe it Genes 41 32. The third reason of vsing repetitions is to quicken those that are dull and stir vp those that are heauy hearted that they should shake off all deadnes drowsinesse of spirit Once speaking passeth sodainly away wee cannot heare it or if we heare it wee cannot remember it or if we remember it we are backward in practising of it We haue need to be often put in minde of the same thing 〈◊〉 3 1. and for vs it is a safe thing 〈◊〉 â—8 23. This is the cause that the Prophets of God so often vse repetitions So did Balaam before in the former Chapter Numb 23 21. God seeth no iniquity in Iacob he seeth no transgression in Israel These three causes haue place in this repetition vsed in this place For theyr happines is certainly confirmed speedily to be accomplished and the enemies of the people of God are rouzed vp diligently to consider thereof and thinke with themselues surely this is of great importance seeing God offers it vnto me againe and againe This blessed estate and condition of the Church is set down first comparatiuely then simply whereby the former similitudes are expounded and interpreted The metaphors and similitudes are many in number but tending to one and the same purpose vnder the borrowed speeches of the tents of the sheepheards of stretching out of the vallies watering of the gardens planting of the Cedars he vnderstandeth the safety largenes encrease pleasantnesse multitude and strength of the Church that shall surmount the glory of the Gentiles and treade downe the kingdome of Agag that is of the Amalekites which at that time flourished in the world and promised vnto it selfe a perpetuity vpon the earth which prophesie was performed in the dayes of Saul and Samuel of Dauid Salomon 1 Sam. 15 3. This appeareth plainly in the second branch where the comparisons are explained in which hee sheweth the author of theyr happynes to bee God the giuer of euery good giuing and of euery perfect gift who albeit they were a small people and greatly oppressed yet hee brought them myraculously out of the Land of Egypt he shall bee theyr protection defence against theyr enemies giuing them the strength of the Vnicorne Numb 23 22. assisting them in all theyr dangers and subduing all theyr aduersaries vnder them This is the substance of the prophesie the conclusion remayneth consisting of two parts or members the first respecting the Israelites the second respecting others but vttered for the Israelites sake Touching the Israelites he inferreth vpon the premisses theyr peace safety and security tranquility and quyet dwelling without feare expressed by comparison of a Lyon who eateth his prey without fearfulnes of the passengers so the Iews ouercomming all theyr enemies shall haue rest gouerne theyr Church and Common-wealth in peace which came to passe so long as they did cleaue to God with full purpose of heart and worshippe him according to the precise rule of his word for then no enemies albeit neuer so many or so mighty were able to preuayle against them Thus did the Patriark Iacob expresse the preheminence of Iudah Gen. 49 9. As a Lyons whelpe shalt thou come vp from the spoyle my sonne he shall lye downe and couch as a Lyon and as a Lyonnesse who shall stir him vp The second member belonging vnto others is this that they which blesse thee shall bee blessed and such as curse thee shall be cursed A notable commendation of the Church encouragement to perswade others to be of the church As if hee should say So many as shal ioyne themselues of other people to thee and embrace the same holy Religion with thee for it shall in the fulnesse of time come to passe that God shall allure Iapheth to dwell in the tents of Shem. Gen. 9 27 shall be partakers of the same blessings with thee which GOD shall poure out vpon thee but all such as separate themselues from thee and shew themselues not brethren but strangers not friends but enemies not neighbours but aliens from thee shall lye vnder the fearfull curse and reuenge of God This is it which the Lord pronounced and promised long before to Abraham Gen. 12 2 3. This power did Balak before falsely ascribe to Balaam This is the drift of this diuision and the order that the Spirit of God obserueth therein Touching the instructions that
asse are heapes vpon heapes with the Iaw of an asse haue I slaine a thousand men Iudg. 15 15 16. Thus the weake are made strong and the strong weake Likewise in the dayes of Saul the Israelites were all naked and vnarmed men 1 Sam. 13.19 and were not suffered to haue either swords or speares except Saul and Ionathan yet their enemies were discomfited and smitten downe before them Reason 1 The reasons are many that may be alledged First God is with his people and if hee be with them strength power courage and victory must be with them also so that they cannot fall vnlesse God fall with them which is vnpossible As then the cause is the Lords and the people the Lords and the battell the Lords so he can arme creatures of no account euen contemptible people to scourge great mighty nations Exod. 8 6 16. His souldiers in Egypt were caterpillers and flies his armies against the Philistims were mice God is infinite in power to doe as he will and what hee will and when he will and against whom he will in comparison of whom all flesh is fraile and feeble And as he is great in might so he is present in helpe and gaineth honour not by the bow nor speare nor legges of man but he fighteth for those that be his Thus doth Moses encourage the Israelites being pursued by the Egyptians Exod. 14 14. The Lord shall fight for you therefore hold you your peace Reason 2 Secondly to gain glory to his great Name seeing his power is seene in our weakenesse When our strength is smallest then is the glory of God greatest This made the Lord say vnto Gideon Iudg. 7 2. The people that are with thee are too many for me to giue the Midianites into their hands least Israel make their vaunt against me and say Mine hand hath saued me Thus Dauid assured both of the truth of his calling and the goodnesse of his cause encountereth with Goliah and sheweth that all the people should know that the Lord saueth not with sword nor with speare for the battell is the Lords 1. Sam. 17 47. So the Apostle teacheth that God vseth few weake and simple instruments to confound such as are greater in strength moe in number wiser in knowledge higher in estimation mightier in power stouter in courage That no flesh shall reioyce in his presence but he that reioyceth should reioyce in the Lord 1. Cor. 1 19 31 Vse 1 Now let vs handle the vses of this doctrin First we conclude that the safty of the Church is onely of God and not of themselues so that flesh and blood is not to be rested and relyed vpon how great soeuer the meanes be and therefore the Prophet teacheth that the hilles of the robbers cannot helpe so that wee must relye on Gods helpe and cease from the man whose breath is in his Nostrils Esay 2 22. He that lifteth vp himselfe his minde is not vpright but the iust shall liue by his faith So than let vs cast away our vaine confidence in man whose life is so fraile that if his breath be stopped but a litle he is dead and cannot helpe himselfe or others God therefore must haue the praise and preferment aboue all creatures and be magnified aboue all the works of his hands Secondly this is a notable comfort and encouragement Vse 2 to doe constantly and cheerefully the duties of our calling notwithstanding the crosses and hinderances to the contrary For seeing it pleaseth GOD to put strength many times into those that are his to deliuer his Church by weak meanes against strong men let vs proceede with boldnesse in the workes of our profession and deale with a good conscience assuring our selues that God is not farre from vs. Whensoeuer wee heare of the wicked combining themselues conspiring together against the Church taking crafty counsell among themselues our hearts quake and tremble and we are brought oftentimes to our wits end wee are greatly perplexed and disquieted as the trees of the forrest are moued by the winde Esai 7 2 but we must consider that the victory is of GOD which casteth downe the mighty from their seat and exalteth them of low degree Thus doth Moses comfort Israel terrified and dismayed by the euil report the spyes had broght vp vpon the land Numb 14 8 9. If the Lord loue vs be will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebell not ye against the Lord neither feare yee the people of the land fâ—r they are but bread for vs their shield is departed from them but the Lord is with vs feare them not A notable staffe to stay them vp both in respect of the presence of God with them and of his departure from their enemies And that which was a stay to them must serue also to comfort and refresh vs in all discouragements to consider that we haue a sure buckler with vs but the shield is departed from our enemies They lye open to the stroke of Gods hand he wil draw out his glittering sword against them they shall finde no shield to award the blow They are in a wofull case that hauing the Lord to be their enemy and no armour of defence vppon them to helpe themselues Wherefore whensoeuer we see these enemies of God and his people multiply and increase so that they seeme as a violent streame ready to beat down all things before them let not this disturbe or disquiet vs but learne to waite vpon God who will shew himselfe a present helpe and our GOD in the time of neede This tentation that the enemies are many and that few stand for vs few haue courage for Gods truth few shew themselues in good causes doeth greatly weaken our hearts and maketh them melt away as water we straight way conclude that the enemies must needes preuaile for we are weake and few But know this O ye of little faith and of so great feare that a good cause shall neuer faile albeit there be but few and those feeble to maintaine it Ionathan relying on God 1. Sam. 1â— 6. after his calling and a manifest signe to confirme him goeth on with a noble courage and resolution saying It is not hard to the Lord to saue with many or with few The worke of God was neuer set forward by the greatest number nay the profession of God alwayes had the fewest in number yet no enemy was able to stand against them The Apostles of Christ were few in number â— Cor. 10.4 5. and the weapons of their warfare were not carnall yet were they mighty casting downe the imaginations and euery high thing that is exalted against the knowledge of GOD and bringing into captiuity euery thought to the obedience of Christ Paul hauing appealed vnto Cesar and being brought to the defence of his cause saith At my first answering no man assisted me but all forsooke me I pray
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
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
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
all that go foorth to the warre in Israel Whereby we see in this particular numbring who are excepted and exempted to wit first all that were strangers from the Children of Israel Moses did not meddle with them Secondly women for he was charged to take account onely of the males Thirdly such as were vnder twenty yeare old Fourthly olde men that were not fit for Shielde and Speare or to draw the sword Fiftly such as were maymed or impotent or sickly diseased are also essoined by this Law and haue as it were a pasport giuen vnto them beeing cashired and discharged from seruice and left out of the numbers that are enrolled and recorded Question 1 In this diuision two questions arise which are to bee answered First touching this numbring whether it were the same which is mentioned in the Booke of Exodus I answere Answere there is a threefold numbring of them described by Moses first that in Exodus chapt 30. The second is in this chapter the last is afterward in this book chapt 26. These summes were taken vpon seuerall occasions at seuerall times for seuerall ends and differ much in the number of such as were accounted as may appeare by the seuerall comparing of one of them with another Secondly it may be demanded for what Question 2 cause God commandeth a particular account summe to be taken of his people to whom they were well knowne I answere Answere not because God would vnderstand whether they wer sufficient for number or able for strength to buckle and encounter with their enemies forasmuch as nothing is vnknowne to him nothing is hard to him or vnpossible for him to bring to passe who is able to saue as well with a few as with many The causes are these First for order sake that there shold be no occasion of contention for primacy or precedency but that euery Tribe and family should know his place and time when to remoue and when to stand still when to fight with their enemies and in euery point what to doe Secondly that such things as were to be paide for the vse of the Tabernacle might the more easily bee collected and gathered when they were separated according to their Tribes and the Tribes according to the families the families according to the household man by man Thirdly to make manifest the truth of his promise and the power of his hand his truth in performing his promise made long ago to Abraham Gen. 15. that he would increase his posterity in power partly in multiplying the people so greatly in so short a time and partly in feeding and sustaining them in the wildernesse without haruest or husbandry without planting or tilling without sowing of Corne or without feeding breeding of Cattell Fiftly to testifie his exceeding great loue toward them and speciall care ouer them Such things as are deare vnto vs we delight oftentimes to looke vpon them and to take the number of them lest any of them should be lost A faithfull shepheard will many times tell the sheep committed vnto him lest any of them should be missing So in this Commandement to haue all his people numbred is set foorth an infallible token of his care and prouidence toward them Lastly they are seuerally and distinctly numbred euery Tribe by himselfe that in time to come it might bee certainely knowne and perceiued of what Tribe family Christ Iesus the promised Messiah should be borne for as much as according to the ancient promise vttered by the mouth of Iacob and other Prophets he should be borne of the Tribe of Iudah and of the house of Dauid to whome also he is often promised Now let vs come to the doctrines of this diuision Verse 2 3. Take the summe of all the Congregation of the Children of Israel c from twenty yeare old and aboue all that go foorth to the warre in Israel c. We see in these words who is the Author of this numbring of the people not Moses not Aaron not the heads of the house of their Fathers but God alone who hath sole authority both ouer Princes people From hence we might obserue that God is the directer commander and instructer of his people and therefore wee should depend vpon him and aske counsell at his mouth But wee will not stand vpon euery particular circumstance nor examine euery word heere let vs marke who they were that God would haue numbred not women but males not children not old men not impotent men but such as are able to handle the sword and to draw the bow and to fight against their enemies for their liues for their wiues for their children and for the maintainance of Gods worship Doctrine 1 This teacheth vs that a godly man may lawfully be a warriour A godly man may lawfully be a warriour If war were not in it selfe lawfull God would neuer take order in this place to haue a muster taken of such as are able to beare armes True it is euery good ordinance and profession may be abused and nothing is so well instituted but by mans corruption it may bee wrested and the right vse thereof ouerturned We see in this place in this Commandement of God that his Church and people may lawfully take vp weapons and make war against their enemies Abraham is saide to bee the Father of the faithfull and the faithfull to be carried into his bosome and to sit down with him in the Kingdome of Heauen Yet hee made warre Gen. 14 14 18 and ouer threw the enemies that had spoyled Sodome and carried away the riches of it as a prey and was not reprooued of Melchizedech the Priest of the liuing God but refreshed together with his army The like we might say of Moses Ioshua the Iudges and other godly Kings 1 Sam. 17 47 and 2 Sam. 25 28. who fought many battels by the commandement of the Lord. The Scripture teacheth that Dauid a man after Gods owne heart did fight the battels of God and the people of God standing in battell aray against the Philistims are called The hoast of the liuing God When the Souldiers heard the preaching of Iohn the fore-runner of Christ they came vnto him and asked of him what they must doe he did not disswade them from warre or perswade them to cast away their weapons but gaue them directions how to behaue themselues in that honourable profession Doe violence to no man neither accuse any falsely Luke 3 14. and be content with your wages Neither did Peter being sent for to come to Cornelius a captaine of the Italian Band a deuout man and one that feared God command him to follow a new trade of life Neither did Paul perswade Sergius Paulus the Deputy Acts 10 3 4. and 13 7 12 a prudent man to renounce that calling which no doubt they would haue done if the profession of Chiualry had not stood with the profession of Christianity The Apostle in the
condition whatsoeuer so it bee accompanied with faith and the fruites thereof can separate vs from saluation and shutte vs out of Gods Kingdome For seeing a man may be a good Christian and a great warrior which profession many times is most stained and corrupt it cannot exclude any from eternall life if themselues by infidelity iniquity doe not exclude themselues And albeit such persons many times haue no regarde of equity or honesty or word or oath or Law or shame or conscience but entitle themselues to all that their hand can lay hold vpon as men wholly bent vpon spoile and rapine yet the cause heereof is not in the profession but in the professor not in the warre but in the warriour and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life Such were the Centurion that came to Christ to haue his seruant healed Math. 8 5. Acts 10 3. who is commended for his excellent faith Cornelius is reported to bee a godly man and to haue vnder him godly souldiers Seeing therefore warfare is no hatefull Vse 3 kinde of life in it selfe such as are souldiers and fight in the field haue no lesse accesse to saluation then others and shall rest in Abrahams bosome who was also a warriour as wel as they if they labour to bee the children of Abraham and study not so much to bee souldiers as Christian souldiers which aime at the glory of God in all their actions and not seeke to satisfie their owne lusts How many are there that delight in nothing but in effusion of blood and all oppression in doing violence and robbing without difference of friend or foe brother or enemy If we professe the name of Christ Iesus and beleeue to bee saued through his name let vs so liue in war as wee remember vnder whose banner wee fight and whose name we do professe and whose blessing we looke for If wee bee assured and perswaded of the lawfulnesse of the warre why do we not carry our selues as men that fight not our owne battels but the battels of the Lord of hostes And if wee do not runne as desperate men or as the horse that rusheth into the battell why doe we not consider that our soule is in our hand that we are in continuall danger of death and must giue an account of the things done in this flesh whether they bee good or euill Lastly as the godly may lawfully make Warre so they must bee carefull to obserue such conditions as make it lawfull and allowable otherwise the running of men together in hostile manner after the manner of wilde beasts to shed blood and to take away life is of it selfe most sauage barbarous The conditions to be obserued are these Conditions to be obserued in warres First it must bee proclaimed by the Magistrate and such as haue authoritie otherwise it is priuate reuenge not publike iustice We must not be like Simeon and Leui the sons of Iacob who hauing wrong and indignity offered of the Shechemites reuenged their owne cause without authority or calling for They drew their sword Ge 34 25 29. and went into the City boldly and slew euery male and tooke the spoile both of the place and people They had no commandement or commission from Iacob their father as appeareth in the reproofe vttered vnto them the curse denounced against them Ye haue troubled me Gen. 34 30. and made me to sticke amongst the Inhabitants of the Land And in another place Cursed be their wrath and 49 7. for it was fierce and theâ—r anger for it was cruell I will diuide them in Iacob and scatter them in Israel We see therfore that the people must not run vpon their owne head nor take armes in hand at their owne pleasure but must looke for the warrant and direction of the Magistrate Secondly it belongeth to such as go vnto warre against another nation and people to offer them conditions of peace and to receiue such to mercy as yeeld vnto them thereby to auoide the shedding of blood and to shew themselues inclined to mercy This proclaiming of peace is taught by the Lord himselfe Deut. 20. Deut. 20 10 11 12 13 14. When thou commest neere vnto a City to fight against it thou shalt offer it peace and if it answere thee againe peaceably and open vnto thee then shall all the people that is found there n be tributaries vnto thee and serue thee but if it shall make no peace with thee but make warre against thee then thou shalt besiege it and smite the Males thereof with the edge of the sworde Likewise when Ioab pursued Sheba a Traitor against Dauid and besieged him in Abel so that they cast vp a Mount against the Citie began to cast downe the wall There cryed a wâ—se woman out of the City 2 Sam. 20 16 17 18. Heare heare I pray you say vnto Ioab Come thou hither that I may speake with thee and when he came nere vnto her the woman said Heare the wordes of thine handmaid they spake in the old time saying They should aske of Abel and so haue they continued In which words she alludeth vnto the former Law that before any City were ouerthrown or any people put to the sword peace should be propounded and the Citizens that yeilded be receiued to mercy This is so equall and reasonable that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded Cic. de offâ—c li. â— albe t the Ram a warlike instrument in those dayes described by Iosephus in the warres of the Iewes had shaken the wall I seph de be lâ— Iudat l. 3. cap 9 that is were euen ready to fall downe And the Turkes themselues proud and mercilesse enemies that spare not to shed Christian blood Turk histor in the lye of Mâ—hâ—mâ—t the gâ—aâ— and poure it out as water are perswaded that God will not prosper them in their affaires assaults except they first make vnto their enemies some ofâ—er of peace This putteth vs in minde that wee should indiâ—e our heartes to sâ—eâ— mercy as much as may be and not rage with fire and sword but remember the common condition of mankinde the vncertainty of all humane things and the danger that may fall vpon our selues Thirdly keepe all lawfull promises euen to the enemy which is a token of an vpright heart When the spies that were sent to Iericho and made a faithfull promise and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City Ioshua the Generall of the hoste was so farre from denying to stand to that oath that he called the two men that had spyed out the Countrey and saide vnto them Ioshua 6 22. Goe into the Harlots house and bring out thence the Woman and all that she hath as
but to sixtie yeares after their comming into Egypt The third part of this nine thousand being three thousand maketh fisteene hundred couples or persons to marrie who hauing euery yeare one childe who in lesse then a yeare may haue more then one will increase the next thirty yeares forty fiue thousand which bringeth vs to the ninetieth yeare after their comming into Egypt The third part heereof being fifteene thousand will make seauen thousand foure hundred couples or marriages omitting the odde hundreth which may beget by the twelue yeare 222000. persons the third part hereof being seuenty foure thousand maketh thirty seauen thousand couples and will begat at the hundred and fifty yeare 1110000. soules The third part heereof being three hundred seuenty thousand persons maketh one hundred eighty fiue thousand marriages which will multiply by generation the next thirty years which falleth being expired into the 180. yeare 555000. soules the third part heereof being one hundred eighty fiue thousand maketh besides the odde thousand 920000. mariages which will beget by the two hundred and tenth yeare 27600000. that is seuen and twenty thousand and sixe hundred thousand This particular supputation we haue made to shew that the Israelites bringing forth abundance of increase as the spawne of the fish in the waters did not multiply by a miraculous generation but by an extraordinary benediction GOD giuing a speciall blessing vnto them partly to vexe their enemies and partly to verifie his owne promises Question 2 Secondly it may seeme strange in this place that Reuben the eldest sonne of Iacob and the beginning of his strength placed also in this muster in the first ranke commeth farre behinde many other in the number of posterity For if wee compare that Tribe with those that follow and namely with Simeon Issachar Dan and Naphtali we shall finde they are much more populous Ioseph was one of the sonnes of Iacob and one of the last and yongest yet hee exceeded and surmounted him almost halfe in halfe But in the Tribe of Iudah the blessing of God doeth most apparently shew it selfe according to the ancient prophesie of Iacob I answere though Reuben had the priuiledge to be the first born Answer yet he lost his birth-right and for his wickednesse committed against his Father he was thrust downe from that seate of honour This is it which Iacob foretold long before Genesis 49 3 4. Reuben mine eldest sonne thou art my might and the beginning of my strength the excellencie of dignity and the excellency of power c. Thou shalt not be excellent because thou wentest vp to thy Fathers bed then diddest thou defile my bed thy dignity is gone This threatning was denounced by the mouth of his Father but hee was therein the mouth and minister of GOD and therefore it must bee in time accomplished God maketh way for the effecting of it and this was a signe of the fulfilling of that curse that his posterity is diminished and others taste of Gods blessing before him And as the birth-right had two priuiledges Gen 4 7. the rule ouer his Brethren and a double portion of the Fathers inheritance the former fell to Iudah vpon whose posterity the kingdome was cast the latter to Ioseph 1 Chr. 5 1 2. whose two sonnes had a twofold portion so that Reuben lost the one and the other For it standeth with Gods iustice that he who climbed vp where he ought not to haue touched should bee thrust from that which of right to him belonged according to the saying of Christ in the Gospell Luke 14 11. and 18 14. Math 23 12. Whosoeuer lifteth vp himselfe shal be cast downe and he that humbleth himselfe shal be exalted This is the cause also that Iudah and Ioseph so much increased multiplyed aboue their fellowes to the end that God might make good the promise hee made vnto them For heauen and earth shall passe away but one iot or tittle of this worde shall not passe but be fulfilled But of these things we shall haue occasion offered to speake more in the next chapter whereunto I referre you for farther direction Thirdly the question may bee asked for Question 3 what cause Moses numbering the Tribes seuerally vseth the same words and maketh so many repetitions whereas he might haue cōprehended the same in a shorter summe For hee saith of euerie Tribe that they were numbred by their generations by their Families and by their Fathers houses according to the number of their names euery male from twēty yeares and aboue as many as went forth to war was it not enough to haue saide so once for all but he must repeate it so often I answer Answer there are no vaine and needlesse repetitions in the Scripture euery word syllable and letter hath his vse and standeth for some purpose albeit we do not alwayes knowe so much * Reasons rendred why Moses vseth so many words One cause may be in respect of God to teach that as with him is no respect of persons so he hath a care as well of one as of another he is a common Father of them all he neglecteth none but remembreth them with his kindnesse and spreadeth the wing of his protection ouer them Thus doth God deale with vs at this day he keepeth vs in his book of remembrance no lesse then he did the Iewes inasmuch as there falleth not a Sparrow to the ground without his wil Mat. 10 29 30 and the haires of our head are numbred The second cause may bee to graft in our mindes and imprint in our memories this so great a blessing in multiplying them vnto the number of so many thousands in so short a space If hee had spoken it once and in few words it might soone be forgotten lightly passe from vs now hee standeth vpon it at large that the often repetition and commemoration might ingraft and engraue it in our hearts that there it might continue for we are apt to ascribe Gods workes to nature and to take them to our selues so to make no profit of them Thirdly he maketh as honourable mention of one as he doth of another without anie difference that one should not enuy at another neyther one condemne another but that mutuall loue and friendship should bee maintained among them as among Brethren A little title of honour and dignitie is able to make vs swell one against another Least therefore he should seeme to neglect one and preferre another hee keepeth an euen hand and equalleth one with another so farre as lyeth in him Hee giueth no occasion of aduantage to such as were readie to seeke all occasions but cutteth them off by speaking that of one which hee had affirmed of the other Thus much of the Questions that may be made and mooued out of this diuision let vs now come to the Doctrines that are to bee gathered for our instruction Verse 20 21 c. So were the sons of Reuben c
Moses setteth downe in this place the particular number of euery Tribe then the generall summe of the whole gathered together into one the which amounteth vnto 603550. persons that could draw the sworde This may seeme very strange vnto vs that so small an handful of 70. soules should multiply so greatly in the space of 216. years But herein we are to consider the truth of God ioyned with his power who because hee is true of his word and able of his power performed that to this people which he promised long before to their Fathers For wee must fetch the cause of this extraordinary increase a little higher and obserue that God had passed his promise long before to Abraham that albeit hee were olde and his wife both old and barren yet he would blesse him with a great seed posterity as the dust of the earth as the stars of heauen and as the sand on the sea shore which could not be numbred as Ge. 12 3. I wil make of thee a great Nation I will blesse thee make thy name great and thou shalt be a blessing And chap. 13 14 16. 15 5. 17 2 4 5 6. Rom. 4 17 18 Heb. 11 12. Lift vp thine eies now and looke from the place where thou art Northward and Southward Eastward and Westward I will make thy seede as the dust of the earth so that if a man number the dust of the earth then shal thy seede be numbred Likewise Chap. 15. he brought him forth and said Look vp now vnto heauen and tell the Starres if thou be able to number them and be saide vnto him So shal thy seed be So Chap. 17. I will make my Couenant betweene me and thee and I wil multiply thee exceedingly Neither shal thy name anie more be called Abram but Abraham for a Father of many Nations haue I made thee I will make thee exceeding fruitful wil make nations of thee yea Kings shal proceed of thee The same promise is likewise renewed to Iacob Gen. 46 2 3. I am God the God of thy father feare not to go downe into Egypt for I wil there make of thee a great Nation Thus did God speake from time to time to the Patriarkes and thus did he promise to blesse them did renew the promise for their farther assurance and consolation Behold heere the accomplishment of the same promise and the verifying of it to the full Ps 105 24 37 for he increased his people exceedingly made them stronger then their oppressors yea hee brought them forth with siluer and gold and there was none feeble among their tribes Frō Doctrine 4 hence we gather this doctrine God will performe all the promises that he maketh to his people that al the promises of God made to his children shal in due time be accomplished so that he wil not faile nor falsifie the worde that is gone out of his mouth The truth heereof appeareth by sundry consents of Scripture This is it that Ioshua declareth chap. 21 44 45. The Lord gaue rest vnto Israel round about according to all that he had sworne vnto their Fathers there stood not a man of all their enemies before them for the Lord deliuered all their enemies into their hand There failed nothing of all the good things which the Lord had said vnto the house of Israel but all came to passe Where he sheweth that as God promised to defend his to defeat their enemies and to giue his people peace so hee failed them not but fulfilled his promise In the Booke of the Kings mentioning the siege of Samaria we reade that in the great famine wherein the City was pressed 2 King 7 1 18 the Prophet Elisha prophesieth that to morrow this time a measure of fine flowre shall be sold for a shekel two measures of Barly for a shekell in the gate of Samaria And howsoeuer this seemed vnpossible to such as were blinded with vnbeleefe looked vpon ordinary meanes that shewed themselues before them who feared not to say Though the Lord would make windows in heauen this thing could not come to passe yet it did come to passe nothing was left vnperformed for the people went out and spoyled the campe of the Aramites so that a measure of fine Flowre was at a Shekell and two measures of Barly at a shekel according to the word of the Lord. True it is God somtimes promiseth that which he doth not by and by accomplish because the promise is for the appointed time but in the end it cometh and shall not stay In the beginning of the world it was said immediately after the mans fall Gen. 3 15. I will put enmity betweene thee and the woman and betweene thy seed her seede he shall breake thine head and thou shalt bruise his heele Many yeares passed ouer the heads of Gods people before this was performed yea many Kings and Prophets and righteous men desired to see these dayes that longed for the comming of the Messias and the consolation of Israel Gal. 4 4 5. but when the fulnesse of time was come God sent forth his Sonne made of a woman and made vnder the Law c. God promised and Noah prophesied and the Scripture hath published Genes 9.27 that God shold perswade Iapheth that he may dwel in the tents of Shem so that the Gentiles should be conuerted vnto the faith and wonne by the ministerie of the word not by the force of the sword to embrace the Gospell This promise was long deferred yet in the end truly verified when the Apostles were called to preach vnto them prepared for it by the gift of tongues and enabled to go through the worke as appeareth at large in the Acts of the Apostles The old and new Testament do giue testimony one to another The old Testament containeth many and sundry prophesies and what is the new but an accomplishment of the same All these allegations as a cloud of witnesses confirme this point that God as he maketh his promises in mercy so in iustice and righteousnes he accomplisheth the same Reason 1 Neither let this seeme strange vnto vs. For first consider with mee who it is that maketh the same not man who is deceitfull but God who neuer failed or falsified his word He is true in all his sayings and faithfull in all his doings he is as ready to performe as he is to promise and neuer repenteth or recalleth that which is gone out of his mouth This the Apostle as a faithfull witnesse testifieth Rom. 3 3 4. Psal 36 6. and 57 11. and 89 33. What though some did not beleeue shall their vnbeleefe make the faith of God without effect God forbid yea let God be true and euery man a lyar as it is written That thou mightest bee iustified in thy words and ouercome when thou art iudged The reason vsed in this place is this God is true in his word
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
Obiection that may arise from this doctrine For some man may obiect the world is full of mixtures and confusions so that all is vanity vnder the Sun Wee see good men to suffer euill and to be oppressed euery day on the other side euill men enioy the good of the Land haue al things that heart can wish or desire The godly are afflicted the vngodly are most respected and rewarded are not these great disorders I answer Answer first confusions as they are thus confused are not of God as they are out of order they proceed not from the God of order but from the Prince of darknesse that ruleth in the ayre and the author of confusion that gouerneth in the earth The proper cause of disorder is the Diuell who first disordered himselfe and kept not his first estate but left the heauens and habitation wherein hee was formed hee by deceiuing our first parents and tempting them to sinne brought vpon them and their posterity ruine and destruction So then such as are simply disorders were brought in by sinne and sinne by the Diuell Of this we spake before in the Preface Secondly we must vnderstand that there is order euen in disordered and distempered things the which albeit it do not appeare to vs by reason of the veile of corruption crept in that shutteth our eyes yet it is knowne to God to whose iudgement wee must submit our selues and to whose wisedome wee must subscribe of whom the wise man saith Hee hath made euery thing beautifull in his time Eccles 3 11 howsoeuer it seeme deformed to vs. Thus much of the obiection the vses follow Vse 1 First learne from hence to acknowledge an exquisite order in all Gods wordes and workes aboue and beneath in heauen earth and in all places If we do not alwaies see the same it is our weaknesse and want of sight and it should mooue vs to call vpon God to open our eyes to beholde the same and if we do see it yet to craue we may see it more and more to his glory and our comfort Let vs lift vp our eyes and behold the worke of creation he hath made all his creatures in a most pure and perfect order in number weight and measure Hee hath appointed the Sunne to rule the day and the Moone to rule the night The earth with all her furniture Trees Hearbes Plants Corne and Grasse for cattell and the vse of man The waters with all their store keepe their comely course and order He hath set them a bound which they shall not passe Psal 104 9 so that they shall not returne to couer the earth He hath diuided the parts of the yeare as winter and sommer heat and cold day and night which continue in a constant course according as they are disposed of him He hath assigned and appointed Kings and Princes Rulers and Magistrates to gouerne his people in all good and godly order We shall not need to wander farre off to learne this if we can come homeward and enter into our selues we shall finde sufficient testimonies to confirme this point in our soules and bodies For as we cannot be ignorant how in the frame of this Vniuerse the matter forme priuation simplicity mixture generation corruption action passion compounded of vnlike Elements of earth of water of the aire of fire is notwithstanding preserued by due and distinct proportion which the parts haue seuerally and as in the family the husband and wife the father and children the maister and seruants are knit together by the same reason of analogy so is it in this little world of man wee behold therein the foot-steps of this comely order in the soule minde vnderstanding memory heart reason speech and such like powers the like might be saide of the members of the body placed in a profitable and pleasant order manifestly declaring the wisedome of the Creator And as the admirable workes of God are seene in naturall and ciuill things so much more in spirituall and heauenly things If we enter into the consideration of the goodly and golden chaine of the causes of our saluation we shall see a notable order of them so linked and ioyned together that no confusion at all appeareth therein but all tend to the setting foorth of the glory of his great Name This the Apostle teacheth Rom. 8 30. Moreouer whom he predestinated those also he called and whom hee called Rom 8 30. them also hee iustified and whom hee iustified them hee also glorified This course is neuer broken off the linkes of this chaine can neuer be put asunder no man can make a diuorce and diuision betweene them This coÌ„nexion of causes is to be looked into and wee must dligently marke the coherence of them We must not aime onely at the last in our desires as Balaam did but wee must learne to ioyne them together and then wee shall finde comfort in them And as there is a distinct order in our generation and regeneration so there is in our resurrection and glorification nay there is the perfection and consummation of all order To this purpose the same Apostle saith 1 Cor. 15 22 23. As in Adam all die euen so in Christ shall all be made aliue but euery man in his owne order the first fruites is Christ afterward they that are of Christ at his coming shall rise againe Albeit therefore the graue seeme to bury all things in confusion and the Chambers of death to be as a Land of darknesse â—b 10 21 22. where no order is yet the resurrection beeing as the shining of the day and the bringing of all things vnto light shall make manifest an heauenly order that God obserueth therein Likewise hee speaketh in the same chapter There is one glory of the Sunne cor 15 41 42 another glory of the Moone and another glory of the Stars for one Starre differeth from another in glory so also is the resurrection of the dead c. This order we must reuerence and acknowledge this wee must beleeue and hope for and this we shall haue a blessed experience of in our owne persons when this corruptible shall put on incorruption and this mortall bee cloathed with immortality But among all the works of God none doeth more aboundantly shew foorth the glory and maiesty of him that is the God of order then the word which he hath magnified aboue all other names The worke of creation setteth foorth the glory of the Creator inasmuch as the inuisible thinges of him that is Rom. 1 20. his eternall power and God-head are seene thereby but the power and wisedome and goodnesse and truth of God appeareth much more brightly in those sacred oracles broght vnto vs from his owne mouth True it is the manner of setting downe and placing the seuerall parts of Scripture as they stand in our printed bookes What order of the Scripâ—ure is humane and what diuine is meerely humane and proceedeth from
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
receiue good from the hand of God and not receiue euill In all this did not Iob sinne with his lips Thus let vs stoope downe bend the knees of our hearts vnto God acknowledging the chastisement to come from him and looking for deliuerance to come from him also The last property to discerne it is cheerefulnesse and ioy in suffering when we are so farre from murmuring vnder it that wee reioyce in it The Apostles of Christ being accused for preaching Christ as for an euill worke scourged as malefactors by the enemies of the Gospel Act. 5.41 departed from the councel reioycing that they were counted worthy to suffer rebuke for his name This was a signe and proofe of their patience For this are the Saints commended Rom. 8. who albeit they were killed al day long for his sake and counted as sheepe for the slaughter yet in all these things they were more then conquerers Rom. 8.37 through him that loued them They are perswaded that neither life nor death nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall separate them from the loue of God The Apostle testifieth touching the Hebrewes that they suffered with ioy the spoiling of their goods Heb. 10.34 knowing in themselues how that they haue in heauen a better and an enduring substance It was a lamentable case to suffer the losse of all their substance gathered together with great labour and sweat or left vnto them by their parents but to suffer this spoyle and pillage at the hands of their kinsfolkes and countreymen and Magistrates whose help they were to call vpon and who ought to haue aided and assisted them this no doubt did double and trebble their sorrow and misery yet such was their Christian patience that they receiued those iniuries and indignities with ioy and great comfort Not that they reioyced at their owne miseries as men that were without feeling or humane affections for if they had beene without sense they could not be renowned for their patience but albeit they were touched with griefe and heauinesse for their aduersities and afflictions yet they were mindful of their profession and of Christs promise that whosoeuer shall forsake houses or brethren or sisters Matth. 19.29 or father or mother or wife or children or lands for his Names sake he shall receiue an hundreth fold more and shall inherit euerlasting life This meditation was it that made them account light of the wrongs they had receiued this hope of an eternall recompence swallowed vp the sadnesse that arose in their heart and wrought in them great gladnesse For what cause hath hee to mourne and lament that maketh an exchange of copper for golde of chaffe for wheat of drosse for pure mettall So great is the price and excellency of heauenly things aboue earthly that we must be ready to beare with patience and alacrity the lacke and losse of them especially considering we are not so much owners of them as stewards neither shall it bring pouerty vpon vs because God will make vs a plentifull amends and recompence neither shall our enemies thriue with them or enrich themselues by them because as theeues and robbers they shall not escape the kingdome of God but he wil feed them with shame and clothe them with dishonor and reward them with confusion in the end 17 Then the Tabernacle of the Congregation shall goe with the hoste of the Leuites in the middes of the Campe as they haue pitched so shall they goe forward euery man in his order according to their standards We haue spoken already of two of the standards and two other remaine behinde to be spoken off In this verse Moses enterlaceth the placing and scituation of the Tabernacle which was so inuironed with the Leuites and they flanked and fortified with the whole hoste that it remained in the middes to wit in a place of the greatest safety and security fittest for accesse in regard of the people and hardest for accesse in regard of their enemies For being placed in the middes of all the hoste the Israelites might more easily approach hauing a commodious ingresse and egresse and regresse vnto it and the enemies if any should enterprise to trouble them should not be able by any meanes to disturbe and disquiet them albeit they deferred it neuer Doctrine 4 so much So then we see that the place of the Tabernacle was not set in a corner of the hoste The Tabernacle was placed in the middes of the hoste or at the one side or out of the hoste but is commanded to be pitched in the midst of the people Hence it appeareth that when the Lord was angry with his people and would no longer reueile himselfe vnto them by his presence among their tents it is saide Moses tooke his Tabernacle and pitched it without the hoste and called it Ohel-moed that is the Tabernacle of the Congregation Exod. 33 ver 7. Exod. 33.7 Heere the people were to meet together here the people were to aske counsell of God and here the Oracle of God would giue answere vnto them True it is this is not to bee vnderstood of that holy place made to bee a worldly Heb. 9.1 that is an earthly and temporall Sanctuary called the Tabernacle whereby they might haue a visible testimony of the presence of God Caluin harmon in hunc locum Caietan O east in Exod. albeit some are of that opinion whether we consider the time or the comming of Moses from the mount or the order of the History In respect of the time because the making of that great Tabernacle followeth afterward Exod. 35. In respect of comming from the mountaine because Moses was newly descended the idolatry of the people newly reuenged and no sufficient leisure afforded for so great a worke lastly in respect of the order of the history because it must be inuerted and transposed Neither was it some peculiar Tabernacle which Moses erected specially for the seruice of God as others suppose and surmise seeing we reade of no such commandement giuen vnto him Osiander and Simler in Exod. and it is not to be thought he would inuent any thing in the seruice of God for which he had no word or warrant For if in the building of the great Tabernacle he did frame all things euen to the rings and pinnes to the snuffers snuffe-dishes Exod. 25.40 and 39.42.43 according to the patterne shewed vnto him in the mountaine how shall we imagine he would set vp a Tabernacle of his own head without the warrant and direction of God Now assuredly we cannot vnderstand it of the great Tabernacle much lesse of any peculiar tabernacle beside whose author God is not remembred to be but of the Tent or Tabernacle of Moses which seruing first for his priuate vse is here appointed the place wher God would manifest himselfe vnto them so that the
God hath chosen the foolish things of the world to confound the wise the weake to confound the mighty the base and despised to bring to nought things that are magnified in the eyes of men That no flesh should glory in his presence c. according as it is written he that glorieth let him glory in the Lord. His glory is lesse aduanced and set forth by great persons they are as a cloud before our eyes or as amist and veile to ouershadow vs and to keep from vs the glorious light of the bright shining Sunne I meane the glory of the mighty God as the Lord himselfe teacheth Gideon The people that are with thee are too many for me to giue the Midianites into their hands lest Israel vaunt themselues against me saying Mine owne hand hath saued me Iudg. 7.2 Iudg. 7.2 So then whether we doe consider the first moouing cause which is the will of God or the last final cause which is the glory of God it appeareth hee will oftentimes accomplish great things by meanes and instruments of low degree Vse 1 Let vs proceed to the vses and handle them briefly First forasmuch as God aduanceth weake things to worke out the decree of his prouidence wee may truely conclude from hence the powerfull hand of God that is able to bring to passe whatsoeuer he pleaseth Hee worketh after the pleasure of his owne will sometimes by weake meanes sometimes by no meanes sometimes aboue meanes and sometimes contrary to meanes When the chiefest among the sonnes of men will bring any thing to passe they make choice of the fittest and forwardest meanes euen such as are most likely in the eies of men and in the iudgement of the world When Salomon purposed to build the Temple for the worship of God he made choice of the fittest wood 1 King 5. â— and of the fittest workmen it was in him to chuse them but it was not in him to qualifie them whom he findeth in themselues to be vnfit But it is not so with God he oftentimes employeth the most backeward vntoward vnlikely vnpossible because he is able to fit them and furnish them with power strength and ability to goe through with the worke that he setteth them about so that wee may cry out with admiration How great and wonderfull is his Name in all his actions This is concluded directly Psal 8. Psal 8.1 2. O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory aboue the heauens out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies that thou mightest still the enemy and the auenger Where we see that vpon Gods choice of weake and infirme instruments he gathereth the excellency of his Name and the greatnesse of his power which he repeateth againe in the last verse O Lord our Lord how excellent is thy Name in all the earth There is none is aboue him none is equal vnto him none can be matched or compared with him all things are put vnder his feet Secondly we learne another trueth to bee Vse 2 acknowledged of vs that all things are not to be respected according to the outward appearance We are oftentimes deceiued and cannot see into the workes of God Our Sauiour speaketh notably to this purpose against the Pharisees Luke 16. Luke 16.15 Yee are they which iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abomination in the sight of God This may not any way seeme strange vnto vs forasmuch as God respecteth no mans person as Gal. 2. where the Apostle proouing himselfe to be an Apostle not of men neither by man but by Iesus Christ who called him from heauen to preach the Gospel saith Of these Gal. 2.6 who seemed to bee somewhat whatsoeuer they were it maketh no matter to me God accepteth no mans person for they who seemed to bee somewhat in conference added nothing to me In these words he speaketh of the Apostles Peter Iames and Iohn that had beene poore fisher-men and men of small reckoning and respect yet they were honoured of God to be Apostles and planters of Churches so that hee saith It skilleth not what they haue beene in times past Euery man therefore is to be esteemed according to his calling and to bee accounted off according to the grace of God giuen vnto him Many that are first shall be last and the last shal be first We must esteeme of men not as they haue beene but as they are When men haue repented wee may not vpbraid them with their liues past nor cast in their teeth their former offences We must not take occasion by the infirmities of mens actions to contemne their persons Such is the mercifull dealing of God toward vs that he accepteth not of vs as we haue beene but as we are when we repent and returne vnto him It is the policy of Satan and the impiety of his instruments to obiect the weakenesse and slippes of our life past but we say vnto him and vnto them all Tell vs not what wee haue beene but tell me what by the mercy of God I am and what by the strengthening Spirit of God I will be I am a sinner I confesse it howbeit I am a penitent sinner We are not therefore to be carryed away with the consideration of mens persons and outward quality or condition of life as countrey or kindred or sexe or age or birth or riches or pouerty or learning such like for as much as God giueth not his gifts according to the outward appearance of the person but according to his wisedome and pleasure which are alwayes iust and respecteth not the rich more then the poore for they are all the worke of his hands Iob 34.19 〈◊〉 34.19 This doth the blessed Virgin acknowledge â—e 1.48 Luk. 1. that the Lord regarded the lowe estate of his handmaid so that thenceforth all generations should call her blessed Hence it is that hee reprooued the humane iudgement of Samuel beholding the person of Eliab the eldest sonne of Iesse and saying Surely the Lords annointed is before him Looke not on his countenance or on the height of his stature because I haue refused him for the Lord seeth not as a man seeth for man looketh on the outward appearance but the Lord looketh on the heart 1 Sam. 16.7 â—am 16.7 Those whom God honoureth we must honour and despise no man for the meanenesse of his place and basenesse of his person and lownesse of his condition They are therefore iustly to be reprooued that reiect the Ministery of the word in regard of the simplicity of their persons that are the Ministers as they dealt with Christ our Sauiour â—â—ke 4.22 â—â—rke 5.23 Is not this Iosephs sonne from whence hath this man these things and what wisedome is this which is giuen vnto him Is not this the Carpenter the sonne of
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
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
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
intermeddle onely with the Common-wealth hath not God made them ouerseers of both states as also committed the charge vnto them of both Tables Answer I answere the care of Religion belongeth to all Princes and therefore the godly kings of Iudah made it their first labour to establish Gods worshippe But touching the worship of God wee must obserue that Church lawes and constitutions are of three sorts Materiall Ministeriall or circumstantiall Lawes that concerne the matter substance and parts of Gods worship are already established by God in the word nothing is left to Princes or Pastours of the Church nothing ought to be inuented of man nothing may be hammered in the forge of our braines which are too shallow to meddle in such deepe and profound matters as Christ teacheth Matth. 15.9 Matthew chapter 15. verse 9. In vaine they doe worship mee teaching for doctrines the commandements of men These Lawes we are to leaue to God only which touch the substance of his worship Ministeriall Lawes are such Canons as command the practise and execution of the former Lawes wherein the Prince is as it were the Minister commanding vnder God It belongeth to him to see both Ministers and people to doe their dutie 2 Chronicles chapter 30. verses 12.16 and to prouide that all his subiects reforme themselues in those things that pertaine to the worship of God and to punish idolaters Exodus chapter 22. Exod. 22.20 Leuit. 24 1â— Deut. 13.5 Numb 15.35 verse 20 blasphemers Leuiticus chapter 24. verse 16. false Prophets Deuteronomie 13.5 and prophaners of holy things Numbers chapter 15. verse 35. These belong vnto him these he is to looke vnto Lastly other Lawes are circumstantiall such as are constitutions made in things meerely indifferent which vary according to times occasions places and Churches These Lawes also he hath authority to make and meddle withall prouided that the rules of the word be not transgressed but carefully obserued So then albeit the Prince ought not himselfe to execute the things of God as to preach the word or to administer Sacraments or to practise the discipline of the Church yet he is bound to see them done and that all things be done in order comelinesse in the Church Againe it may be obiected Obiect that the Scripture doth often mention that sacrifices were offered otherwise then God appointed yet accepted They ought to be brought to the doore of the Tabernacle and not offered elsewhere I answere Answer the question is not so much of the fact as of the right not what was done but what ought to be done This is the cause that the Lord complaineth both against their persons and their doings and brandeth them both with a marke of dishonour in this manner Iehoshaphat did that which was right in the sight of the LORD 1 King 22 4â— but the high places were not taken away he walked in all the wayes of Asa his father he turned not aside from it neuerthelesse the people offered and burnt incense yet in the high places The like is remembred of Iehoash hee did that which was right in the sight of the Lord all his dayes wherein Iehoiada the Priest instructed him But the high places were not taken away the people still sacrificed and burnt Incense in the high places 2 Kings 12.2 3. When Manasseh was brought againe to Ierusalem into his kingdome he sought the Lord his God took away the strange gods and repaired the Altar of the Lord â—â—r 33 17 neuerthelesse the people did sacrifice still in the high places yet vnto the Lord their God onely God required to be worshipped not only as he appointed but where he appointed and therefore the contrary practise is noted to be a transgression a breach of the Law of God Thirdly it may be saide that the Prophets Obiection 4 of God who could not bee ignorant of their duties did not sacrifice as God commanded and yet are blamelesse They did not bring their sacrifice to the Tabernacle nor vnto the place that God had chosen but offered in other places as Samuel in Mispah 1 Sam. 7 9. and elsewhere chap. 16 2. â—â—â—wer I answer he did it as one of the Prophets who were extraordinary persons and not tied to the ordinary rules in all their actions So we see Elijah offered in Mount Carmel 1 Kin. 18. But wee are not to follow extraordinary matters without a speciall calling forasmuch as we liue by lawes not by examples So then it was lawfull in the Prophets in regard of their personal vocation which without it had beene vtterly vnlawfull Lastly it may be obiected that Dauid is Obiection 4 commended because he intended to build an house to the Name of God He had receiued no commandement from God to builde the Temple it was his good meaning and good intent yet he is expresly commended of God 2 Chron. 6 7.8 where Salomon in praising God saith It was in the heart of Dauid my father to build an house for the Name of the Lord God of Israel but the Lord saide to Dauid my father forasmuch as it was in thy heart to builde an house for my Name thou diddest well in that it was in thy heart If then Dauid hauing no word or direction from God did well how is all will-worship euill â—â—swer I answer in this God respecteth not the deed it selfe but the intent of the dooer so that when it is said Thou hast done well it is as much as if the Lord had saide I know thou hadst a good meaning in it as it appeareth by the reasons vsed in the second booke of Samuel where Dauid saith to Nathan the Prophet Sam. 7 2. See now I dwell in an house of Cedar but the Arke of GOD dwelleth within Curtaines where he compareth himselfe with God and his owne house of Cedar with Gods Arke within Curtaines This reason carrieth with it a great shew of comlinesse seemelinesse For some might thinke with themselues was it meete that himselfe should dwell in his seeled house the Lords house lye waste Notwithstanding in matters of God wee are not to reason according to our owne opinion and outward appearing but according vnto the word of God â—â—mment Pet. â—artyr in 2 â—an c. 7. And heerein was Dauid deceiued that he went beyond the Commandement of God To build a Temple to God is not in it selfe euill GOD had promised that the Tabernacle and the Arke should haue a resting place Deut. 12 5 6. 1 Kings 8 but to seeke to preuent God was to bee reprooued As to set a King ouer them was not in it selfe vnlawfull Deuter. 17 15. but when they attempted it before the time and waited not Gods Commandement to goe before them they are reproued and punished for it 1 Sam. 12 16. Dauid in this place had receiued no direction touching this matter eyther of the time or of the place there was no Commandement eyther who should
yet neuerthelesse many neuer lay it vnto their hearts Secondly it is required of the Ministers of Vse 2 the Gospel whom the holy Ghost hath made ouerseers of their seuerall flockes to looke to their whole charge from one quarter or corner of it to another Neither may they thinke they haue discharged their duties by casting an eye ouer some part of their congregation but they must ouerlooke and ouerview it all throughout considering they are to giue an account for euery soule that dyeth through their ignorance or through their negligence There is none of them but they are content to take benefit and to receiue maintenance from the poorest and lowest that depend vpon them and therefore as they are not ashamed to receiue temporall things of them so they ought not to disdaine or refuse to minister vnto them in spirituall things For if we take from them their goods and seeke to doe no good to their soules we rob them and steale from them nay so much as lyeth in vs we are no better then murtherers and manslayers Wherefore we must endeauour to set vp the candle vpon the Table in the Lords house that it may shine and giue light to all that are in it Let vs as the Lords trumpetters sound the siluer Trumpet of the word aloud that all the hoste of God may heare the sound therof or at least may be without excuse if they doe not prepare themselues to battell A good Prince taketh care for all his poore subiects and receiueth them into his protection and beareth the sword for their preseruation The soule of man quickeneth the whole body and euery part of it it giueth life to the hand as well as to the head and to the foote as well as to the eye as well to the parts that are lowest as to such members as are highest so that no limbe is destitute of the functions and operations of it The head serueth to the benefit of euery member which by certaine ioynts and bonds are knit vnto it that they receiue plentifull encrease and want no succour or strength necessary for any part how little and meane soeuer it be So ought it to bee with the Ministers of the Gospell who are made as it were stewards of the Lords family Luke 12.42 which is the Church they must giue them their portion of meate in due season Blessed is that seruant whom his master when he commeth shall find so doing Mat. 24.46 This serueth to reprooue such as absent themselues from their charges because they are small and all proud and lofty spirits that thinke it a disgrace and dishonour vnto them to submit themselues to the lower sort and to take paines to bring them to the knowledge of true religion Hereby indeed they starue the fewest soules but the losse of one soule is more heinous then the killing of many bodies For the body may die yet the soule may bee saued in the day of the Lord. And this is one cause of Non-residency in that such as are of proude spirits doe scorne the simplicitie and pouerty of their hearers Wheresoeuer there is an haughty man and high-minded A rule to be obserued there can by no meanes be an heart to serue the Lord in his Ministery Where ambition and vaine-glory beare sway they are alwayes ioyned with the contempt of others which ought not to be among the Ministers for how then shall the poore the weake the simple be instructed by them The Minister of the word must be affable easie to be spoken withall and familiar with the meanest and lowest he must abase himselfe to reason and conferre and conuerse with the poore Artificer and tradesman as wel as with the Yeaman or Gentleman or rich man The Apostle hath laide before vs his owne example how he behaued himselfe when he was at Ephesus Acts 20.18 19 20. Ye know from the first day that I came into Asia after what manner I haue beene with you at all seasons seruing the Lord with all humility of mind and with many teares and tentations which befell me by the laying in wait of the Iewes and how I kept backe nothing that was profitable vnto you but haue shewed you and haue taught you publikely and from house to house c. He was not inferiour in giftes to any euen the deepest doctours in our dayes but went farre beyond them all 2 Cor. 12.2.4 he was caught vp to the third heauen euen into Paradise and heard vnspeakeable words which it is not lawfull for a man to vtter yet he made himselfe equall to the lowest and stooped downe to euery degree 1 Cor. 9.22 that by all meanes he might saue some Humility is a notable vertue that decketh adorneth all Christians and is necessary to be in all that professe the feare of God Col. 3.12 and is oftentimes commended vnto vs among the fruites of a regenerate person which the Spirit of God would haue vs beautified withall The Apostle Peter chap. 5.5 6. giueth this exhortation Be all of you subiect one to another and be clothed with humility for God resisteth the proude and giues grace to the humble humble your selues therfore vnder the mighty hand of God that hee may exalt you in due time This heauenly gift is opposed to that vaineglory pride and ambition which naturally groweth in vs as Phil. 2.3 Let nothing be done through strife and vaine-glory but in lowlinesse of minde let each esteeme other better then themselues Howbeit this vertue is most notable and necessary aboue all other to be in the Ministers of Gods word as Christ himselfe both by word and by example in his continuall practise taught his disciples Matt. 11.29 Learne of me for I am meeke and lowly in heart and ye shall finde rest vnto your soules And when he had washed his disciples feet he said vnto them Know ye what I haue done to you If I your Lord and master haue washed your feet yee also ought to wash one anothers feet for I haue giuen you an example that ye should doe as I haue done to you Ioh. 13.14 15. The place of the Apostle is worthy of our remembrance to this purpose 1 Thess 2.7 We were gentle among you euen as a nourse that cherisheth her children c. Where Saint Paul noting out his meekenesse and diligence in preaching vnto them sheweth it by a familiar comparison taken from a naturall nourse-mother who thinketh no seruice too base or meane in the washing and wringing in wiping and cleansing in feeding and bringing vp her tender infant What is it that she will refuse to doe what paines wil she not take for her childe what sauours is she content to endure how ready is she to breake her sleepe and rest in the night season and neuer repineth at it and albeit it be teasty and wayward yet she maketh much of it and loueth it neuer a whit the lesse Thus it ought to be with the Ministers
may be a candle and where there is a lampe there may be oyle in it and where there is a Church set vp it may beare in it a burning and shining light forasmuch as the doctrine that we deale withall doth teach vs that it is the ordinance of God that all places and persons wheresoeuer and whatsoeuer should be instructed We see this in the counsell that Christ giueth to his disciples Matth. 9.37 38. When he saw the people scattered abroad as sheep without a shepheard he said to his disciples The haruest truely is plenteous but the labourers are few pray ye therefore the Lord of the haruest that he will send forth labourers into his haruest It is our duty to pray for the preaching of the Gospel as it were the standard of God with all other ordinances of God whereby his kingdome may be erected and established in perfect beauty that it may be bright as the Sun faire as the Moone and terrible as an army with banners Thirdly our desire must be that the publishing of the Gospel may be blessed where God hath vouchsafed it for as the wanting of this comfortable meanes of saluation offereth much matter of mourning so the planting of it in any place ought to draw from vs many prayers for the more free passage and good successe of the word that God may more and more be glorified by it This we see in the blessing of Moses the man of God wherewith he blessed the tribe of Leui before his death Deut. 33.11 Blesse O Lord his substance and accept the worke of his hands smite through the loynes of them that rise against him and of them that hate him that they rise not againe Hath God then bestowed this blessing vpon any people Craue the continuance of it where it is once setled to the glory of God and the good of his people for this is the way that leadeth to the kingdome of immortality Heauen is as a Citie the Church is as the Suburbes that giueth passage or entrance into it and the word is the statute-law by which it is ruled and ordered The Prophet craueth oftentimes the blessing of God vpon his Church and his ordinances that are therein Psal 51.18 and 122.6 Fourthly we learne that it is required of vs to be thankefull to God and to praise his name when he hath been fauourable to Sion and builded the walles of Ierusalem and sent faithfull Pastors according to his heart that may feed his people with knowledge and vnderstanding Iere. 3.15 When he hath enlarged his Sanctuary and spread abroad his sauing health we ought to conceiue great ioy of heart and expresse our thankefulnesse by duties of obedience vnder the Ministery of the word For as the want thereof is a token of Gods great iudgement and displeasure so the enioying of the meanes is a testimony of his great goodnesse toward the people of those places and therefore it ought to draw from vs a subiection to his ordinance and an acknowledgement of his free fauour toward vs and a furtherance of vs in his feare and our faith Fiftly we must all labour in our seueral places and according to our seuerall callings to embrace the loue of Gods seruice and Sanctuary hungring after the saluation of our brethren One neighbour is to call another and one friend is to speake to another Esay 2.3 as if he inuited them as guests to a royall and sumptuous feast This we see in the Prophet Many Nations shall come and say Come and let vs goe vp to the mountaine of the Lord and the house of the God of Iacob and he will teach vs of his waies and we will walke in his pathes c. Mich. 4.2 A farther practise of this we see in Christs disciples so soone as they had found Christ they guided others in the way Ioh. 1.45 and 28.29 and pointed him out with the finger that he might be knowen of their brethren If we lay all these things together and deeply consider with our selues in the meditation of our hearts of the estate of our present times in which we liue and compare them with the dayes of Christ our Sauiour it will cause vs to wish with the Prophet that our head were waters Ieremy 9 1. and our eyes a fountaine of teares that we might weep day and night for the slaine of the daughter of our people If Christ were now againe vpon the earth and should make a visitatiō of this kingdome as once he did of Galile he would alas haue iust cause to complaine of the estate of the Church among vs and to account of a great many Congregations as he did of them namely to be poore silly sheep scattered and wandring abroad without shepheards and therefore might as truly say of vs now as he did of them then The haruest is great but the labourers to gather the haruest are few c. There wanted not in those times store of Priests Scribes Pharisees but these were loiterers not labourers idle bellies not paineful teachers so there is plenty of Ministers in our times no place is empty no Church is voyde no assembly is destitute nay the number of them is in so great aboundance that many wander vp and downe the countrey as seruants without a master or trauellers without a dwelling ready to be hyred for a little if any Micah will giue them their dyet and ten shekels by the yeere and a suite of apparell Iudg. 17.10 being glad to serue for a peece of siluer and a morsell of bread as the Lord threatned the posterity of Eli 1 Sam. 2.36 But concerning faithfull sheepeheards and painefull Pastors that make conscience of their places and keepe their watch day and night in their watch tower to descry and discouer the approach of the enemy and to leade their sheep in the green Pastures of holines righteousnesse the number is small so that in many shires and countreyes scarse the twentieth parish is prouided of one that is able and willing to teach them In some places wee haue Non-residents that post ouer their charges to others in other we haue men of great gifts but of little grace to make conscience of their duty in many there is no ability or sufficiency to stand vp before the people and to diuide the word of trueth aright vnto them All these are as Caterpillars that deuoure the fatte of the land or as locusts and canker-wormes that take the spoyle of whatsoeuer they can lay hands vpon No maruell therefore if there dwell in the people such horrible and palpable darkenesse like that of Egypt so that the greater part of them may well bee likened and resembled to the horse and mule in whom there is no vnderstanding For where there are idle shepheards there are also idle hearers and where the blind leade the blind both fall into the ditch Matth. 15.14 Lastly this doctrine serueth as an instruction to all Magistrates as their places
wayes but by taking heed thereto according to his word Psal 116.9 No man can be saued except he feare God forasmuch as the feare of the Lord is the beginning of wisedome Prou. 1.7 whereas fooles despise wisedome and instruction But none can possibly come to the feare of God but such as earnestly endeuor to know God as we see Pro. 2.1.5 My son if thou receiue my words and hide my commandements with thee c. then thou shalt vnderstand the feare of the Lord and find the knowledge of God None can be saued that are foule and filthy in their liues and impure in all their wayes for no vncleane thing shall enter into his kingdome but where there is no knowledge of GOD there the mouth is full of cursing and bitternesse the throat is an open sepulcher the feet are swift to shed blood destruction and misery are in their wayes and therefore the Prophet saith I haue hidden thy word in my heart that I might not sinne against thee Psal 119.11 If his word dwell in vs we haue a bridle to restraine vs from euill doing and when we are ready to breake out into sinne it pulleth vs backe and saith vnto vs Doe it not It layeth before vs the wil and wrath of God it teacheth vs what we ought to doe and telleth vs the danger if we doe it not It is our duty therefore to pray to God to giue vs the vnderstanding of his word and to resolue with our selues to performe whatsoeuer we reade in it If then we haue a warrant for that which we doe out of the word we haue comfort in our callings but if we follow the motion of our owne braines and haue no other light but of our owne nature to direct vs we liue in darkenesse Such as haue the light of the Sunne do trauell safely in respect of their bodies 2 Pet. 1.19 so if we haue the sure word of the Prophets and Apostles as a light that shineth in darke places we are in the safe way to saluation and are certaine we cannot misse of a perfect direction touching all the duties of our callings 17 And the Lord spake vnto Moses and vnto Aaron saying 18 Cut ye not off the Tribe of the families of the Kohathites from among the Leuites 19 But thus doe vnto them that they may liue and not die when they approach vnto the most Holy things Aaron and his sonnes shall goe in and appoint them euery one to his seruice and to his burden 20 But they shall not goe in to see when the holy things are couered lest they die The particular duties of the Kohathites being declared the reason is added and rendred in this diuision and then he passeth to the duties of the next familie Heere then Moses sheweth the cause why the Priests ought to couer all the Sanctuary and the appurtenances so that they ought not to be handled of the Kohathites vntill they were couered lest such as presumed to pry into them or to meddle with them otherwise then became the dignity honour and estimation of them were stricken with sudden death and so perish in their sinnes Thus God restraineth the curiosity of mans nature and teacheth it to be wise according to sobriety We are wont to contemne the duties of our owne calling as vulgar and common and to search into the things that belong not vnto vs yea the more we are forbidden to meddle the more we are desirous to be medling The reason in this place is framed thus If the vnreuerent handling of holy things procure the wrath of God and our destruction then we must take heed to the charge belonging vnto vs. But the vnreuerent handling of holy things doth so Therefore wee must take heed to the charge belonging vnto vs and not curiously meddle with other things Thus doth God hate and his soule abhorre the contempt of holy things when men giue way to their owne affections and through curiosity search farther then God alloweth Obiect Before we proceed to the doctrine a question may be asked out of these words why God permitteth the Priests onely to handle the instruments of the Sanctuary but forbiddeth the rest of the Kohathites vpon whose shoulders he layeth the burden to beare them so that he bindeth their hands from touching of them and restraineth their eyes from beholding of them vnder a great penalty lest they die I answere Answer this was done for diuers causes in respect of the ordinances themselues in respect of the other Tribes in respect of the Leuites and in respect of the Priests themselues First of all it was prescribed to procure greater reuerence vnto these holy ordinances of God among the people For when they should see how carefully they were to be handled how circumspectly to be couered and how orderly they were deliuered from one to another it serued to touch the hearts of all men with a reuerent regard and opinion of them and to deliuer them from the contempt of men Secondly when the rest of the Tribes of Israel should behold that many euen among the Leuites themselues albeit they were to minister to the Priests to do the seruice of the Tabernacle and to draw neere vnto God aboue the rest of their brethren yet euen they were kept from the touching of the Sanctuary I say the rest of the tribes were more humbled by it were touched with a feeling of their owne vnworthines and were mooued to giue honour to the Priests of God and those that were appointed to be their teachers Thirdly all occasion and matter of enuy was quite banished and taken away when the rest of the Leuites heard with their eares and saw with their eyes that their brethren the Kohathites had a charge so ful of dāger put vpon them and committed vnto them For God threatneth to destroy all such as presumed to touch any thing that was forbidden them An example whereof we haue in the men of Bethshemesh whō the Lord smote with a great slaughter because they looked into the Arke 1 Sam. 6.19 which sheweth the greatnesse of their sinne Lastly the Priests themselues the sonnes of Aaron were admonished to take heed lest through their negligence and carelesnesse they destroyed their brethren forasmuch as if any thing remained vncouered it would turne to their destruction Heereupon two other questions Questions may arise first how it standeth with Gods iustice to punish the Kohathites for the fault of the Priests and whether the sons of Aaron should escape whose fault it was if ought remained vncouered I answer Answer the fault is not the Priests alone nor the Kohathites alone but they partake together in the sinne and should suffer together in the punishment as they are threatned Exod. 28.43 We see it also in the example of Nadab and Abihu who were consumed with fire because they offered strange fire before the Lord Leuit 10 1 2. But most plainely Num. 18.3 The Lord said vnto Aaron Thy brethren
Secondly touching the Merarites which are another of the familes what he saith of them verse 31 of this present chapter compare it with the 36 and 37 verses of the former chapter Lastly touching the Gershonites the 25 ver of this fourth chapter with the 25 verse of the third chapter and we shall see hee telleth them againe and againe what burdens they are to beare and what seruice they are to performe He might haue referred vs to that which hee had before set downe but he doth againe particularly rehearse and repeat it God forbiddeth needlesse repetitions in praier and condemneth much babling that bringeth no benefit with it therefore he vseth it not himselfe neither do any of the Penmen of the holy Scriptures who wrote as they were inspired by the Spirit of God the Author of them They were chosen vessels of God and as it were his Secretaries so guided by him that they could not erre in writing no more then in speaking of it We learne from this practise of Moses in this place Doctrine It is lawful for the Ministers to repeat the points that formerly they haue taught that it is lawfull for the Ministers and Teachers of the Church to make repetitions of things formerly taught and to deliuer the same points and parts of religion againe and againe both for matter and forme not thereby to ease themselues or to maintaine sloth in thē but for the benefit of the Church Moses in the booke of Deuteronomy repeateth to the people many things done before and expressed in the former bookes and therefore it is fitly called a repetition of the Law and there he rehearseth the ten Commandements againe Deut. 5. So do the Euangelists declare how Christ our Sauiour often repeateth the same things and preacheth againe the same points he had deliuered before and therfore his practise may well be our warrant and his example our direction Thus doth the Apostle Peter shew what he did and what he will do 2 Pet. 1 12. Wherefore I will not bee negligent to put you alwaies in remembrance of these things though ye know them and be established in the present truth And afterward in the same Epistle he professeth that hee had written to them of those things whereof his beloued brother Paul had written in all his Epistles The Epistle of Iude is a repetition of those things handled by Peter in his second Epistle and is as it were an abridgement of it So the bookes of Chronicles do repeat many things before set downe in the bookes of the Kings albeit it be done with much accesse of matter profite to the reader as we shall see by diligent obseruation in the reading of them In like manner the Apostle Iohn wrote vnto them those things which they had beene taught before I haue not written vnto you because ye know not the truth but because yee know it and that no lye is of the truth 1 Iohn 2 21. This may plentifully appeare vnto vs in the comparing of the olde Testament with the new one strengtheneth and confirmeth another and sundry things are repeated in the new which are deliuered in the old We see the Gentiles in the Acts of the Apostles Acts 13 42. besought Paul and Barnabas that the same words might be preached vnto them the next Sabbath day which they had first offered vnto the Iewes All which examples as it were a cloud of witnesses do confirme the lawfulnesse of their practise that teach againe what they haue taught and deliuer the same points which before they haue deliuered and so bring forth out of their storehouse things both old and new for this custome could not be vsed without some accesse and addition of new matter according to the manner of God vsed in the holy Scriptures Reason 1 This is not done without cause and good reason For first men are commonly dull in hearing slacke in comming weake in remembring and slowe in practising They are as a tough oake that is not felled at one stroke as an hard stone that is not broken in peeces with one blow they are as marble that is not pierced with once dropping of water vpon it but requireth a constant and continuall falling vpon it according to the Commandement of God directed to his Prophet Ezek 21 2. Sonne of man set thy face toward Ierusalem and drop thy word toward the holy places and Prophesie against the Land of Israel For albeit we be often taught and plainely instructed heere a little there a little yet we cannot conceiue and carry away the things we heare The Apostle saith Heb. 5 11. We haue many things to say and hard to be vttered seeing ye are dull of hearing where he giueth this reason why he had need begin againe the first rudiments of Christian religion as it were to lay the foundation of the house againe before hee went forward with high mysteries euen in regard of their dulnes and slacknes in learning Reason 2 Secondly it is safe and sure for all hearers to haue often repetitions It hath his good vse and speciall benefit Many witnesses do make sure worke and confirme strongly and stedfastly the things taught Hence it is that the Apostle saith writing to the Philippians chap. 3 1. To write the same things to you to me indeed is not greeuous and for you it is safe That which is once spoken is through our infirmity and corruption as good as neuer spoken as one witnesse is no witnesse GOD would haue euery truth confirmed by two or three witnesses and forasmuch as the historie of the life and death of the doctrine and myracles of the resurrection and ascension of Christ is so maine a pillar of our religion in the knowledge whereof our saluation consisteth hee would haue it confirmed by foure authentike witnesses and Christ carried by them as on a fourefold Chariot in triumph like a mighty Conqueror that hath subdued all his and our enemies Thus doth God prouide most plentifull meanes to remoue our infidelity to take away our doubting and to remedy our infirmity Thirdly repetition worketh a deeper impression Reason 3 in vs and serueth to beate it into the conscience as well as into the vnderstanding It is necessary that we be stirred vp quickned to the practise of good things by the goad of repetitions This consideration made the Apostle say I thinke it meete 2 Pet. 1 13. as long as I am in this Tabernacle to stir you vp by putting you in remembrance Practise is an hard thing and rare We are not easily brought to performe such things as wee know If then once speaking take not hold on vs it may the second time beeing commended vnto vs againe Fourthly we ought not to forbeare from Reason 4 this course because our life is short wee know not how soone we may be called out of this world and giue an account of our Ministery how carefull wee haue beene to gaine
into that Church another Gospel euen a new Gospel Gal. 1 6. Such are they in these daies that hammer cockle and darnell vpon the anuill of their owne braines broaching strange positions long since buried raking them out of the graues or ashes of Pelagians and other forlorne heretikes These glory in their owne wits and account themselues happy that they can maintaine new assertions trouble the peace of the Church with them Secondly they are reprooued that scorne to take this course which Christ and his Apostles tooke to deliuer precept vpon precept heere a little and there a little They thinke it no way agreeable to their learning and high places to insist vpon one thing and to beate vpon the same matter who are like vnto a master that is greedy to teach his scholler faster then he can learne But hauing taken vpon vs the charge of soules wee must submit our selues to the slowe and slender capacities of the people and make it our chiefe end to profite theÌ„ And touching the people themselues it brandeth those with a note of fickle and itching eared hearers that loathing the olde wholesome doctrine of saluation turne their eares from the ancient truth and being like the Athenians mentioned in the Acts Acts 17 21. doe hunt after nouelties and onely doe like new doctrines new teachers new matters that they neuer heard off before lusting after change of diet like to their wicked fore-fathers that loathed the heauenly Manna wherof they had often tasted as a light meat they must haue variety and be fed with quailes to fill their delicate and dainty stomackes There is little hope to do any great good vpoÌ„ these nice and new fangled hearers that are ouergone and ouergrowne with a dangerous disease Of such the Apostle hath foretold 2 Tim. 4 3 4. The time will come when they will not endure sound doctrine but after their owne lusts shall they heape to themselues Teachers hauing itching eares and they shall turne away their eares from the truth shall be turned vnto fables Such were some of the Galatians who were bewitched by false teachers that they should not obey the truth before whose eyes Iesus Christ had bin euidently set forth and crucified among them Gal. 3 1. Many such are in our daies in towne and city that surfet through plenty and wax wanton through abundance of Gods blessings Were not he an vnwise man that would leaue his old Physition to whom he hath bin long accustomed and who knoweth by long experience the state of his body and foolishly long after others that neither hee knoweth them nor they know him So is it exceeding folly to loathe the knowne Physition of thy soule that knoweth the state and condition of thy soule and consequently is most likely to do thee most good and to haunt after new teachers that may feede thee with winde in stead of sound and wholesome nourishment or at least though he teach soundly yet cannot speake so powerfully and apply his word so profitably and know thy necessity so fitly as thine ordinary teacher that hath the ouersight and charge of thy soule Vse 3 Lastly this admonisheth all hearers to bee content to be ordered in this manner and not to thinke amisse of their Ministers for deliuering vnto them knowne truthes which they haue read and heard learned and known long before For it is the old commandement the common and ancient faith which they must teach and teach againe which are the true Pastors He that bringeth in another Gospel then that which hath beene already receiued if it were an Angel from heauen let him be accursed Gal. 1 8. Wherefore whosoeuer findeth fault with them for these repetitions reprooueth Christ himselfe and checketh the holy ordinance of God These are they that while they would be thought wise become fooles they will take a course by themselues set Christ and his Apostles to schoole to learne as if the blinde should teach them that can see to hit the marke For if wee will consider the matter and iudge it aright the truth is more fit to be remembred and recommended to theÌ„ that do already know it then to those that are ignorant of it This is the duty whereunto Iohn doth prepare his hearers in his first Epistle 1 Iohn â— 21. chapt 2. Brethren I write no new commandement vnto you but an old commandement which ye haue heard from the beginning I write vnto you babes because ye haue knowne the Father I write vnto you fathers because yee haue knowne him that is from the beginning I haue not written vnto you because ye know not the truth c. We that are in the number of Gods people must learne to know our owne good and heare greedily diligently the same things which we haue heard and learned as they that haue eaten hungerly of one dish of meate to day come to it without any loathing the next day againe But some will say Obiectiâ—â— what neede haue we to heare the same things as coleworts twice sodden especially considering there is such variety and diuersity of matter for the Minister to insist vpon I answer Answer there are many causes to beare out this practise as wee noted before For who knoweth any thing as hee ought to know And who practiseth any duty as he ought to practise Who hateth any vice so fully and perfectly as he ought to hate it or is so armed and strengthned against the assaults and temptations thereof as is required Who is so fenced against errors and heresies but he may daily fortifie himselfe better and scoure vp his rusty armour Or who remembreth any thing so well as hee should and is not prone to forget what he hath once knowne and learned It may be we haue receiued to beleeue and obtaine Christ to repent and fight against sinne howbeit our knowledge our faith our obedience are imperfect our combates with Satan are mingled with much weaknesse and oftentimes wee are constrained to take the foile so that it is necessary that we should bee continually put in remembrance of these things The Apostle writeth to the Philippians Phil 3 1. that it greeued him not to write the same things there is more cause to speak the same things then to write them because the things spoken passe away and are soone forgotten whereas the things written remaine and continue Where are they then and how great is their ignorance shall I say or folly that when they heare one doctrine twice or peraduenture thrice doe repine and disdaine at it and thinke it not worthy to bee spoken and commended vnto them againe or themselues too worthy to heare of it againe but if it fall out to bee deliuered the second time by a meaner Minister then it was before inferiour in degrees or weaker in gifts then they abhorre it so much the more and cry out aloud that they are shamefully abused They reply Can he say
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
apostacy neither for any other cause then this that they would not agree and consent with the Church of Rome in the celebration of Easter Thus we see how that Church was alwaies prone to draw out this censure for things indifferent and matters of a meane nature like quarrellers that haue their hand vpon their dagger for euery word speaking Againe as it is an abuse through lightnesse and rashnesse to pronounce and denounce so sharp a iudgement The second reproofe to cut off offenders as a razor from the body of Christ without iust weighty cause so it is a great fault when through remissnesse and negligence this wholesome seuerity is not executed Thus partly through leuity and partly through lenity due discipline is omitted when iust occasion requireth it should be practised For as letting of blood is not to be vsed for euery cause so to preserue life it is to be vsed Great is the reuerence that is to be vsed when we come to any of the exercises of our faith and religion and therfore the mysteries of God and godlinesse are not through great licentiousnes and without any punishment to be prophaned and so holy things to be prostituted and set open to adulterers fornicators drunkards blasphemers contentious persons and to all kind of vicious and sinfull liuers This were as Christ our Sauiour teacheth Matth. 7.6 To cast precious things before dogs and swine For as it is an offence to denounce the sentence of excommunication when it ought not and where it ought not so is it also not to denounce it both when and where it ought As iustice is one of the sinewes of the Common-wealth so is it of the Church Beside this there is also another danger to the Church it selfe For it is to be feared lest the rest of the body be infected with the same contagion forasmuch as one scabbed sheepe infecteth the whole flocke yea themselues that be such doe heape vp and double their condemnation when they presume to come without repentance to the Lords Table This fault was found by Christ with the Church of Pergamus and Thyatira Reuel 2.14 15 20. It had those among them that maintained the doctrine of the Nicolaitans which thing Christ hated and suffered the woman Iezabel to teach and to deceiue his seruants to make theÌ„ commit fornication to eat meats sacrificed to idols which things ought not to haue bene winked at It is the duty of the Church to purge the body from such and to ease it selfe of them It is worthy counsell giuen by the Apostle Hebr. 12.15 Looke diligently lest any man faile of the grace of God lest any roote of bitternesse springing vp trouble you and thereby many be defiled Where hee chargeth the Church not to suffer prophane persons to remaine among theÌ„ to the infectioÌ„ of others that they should prouide that no poysoned roote continued with them This is to be vnderstood rather of the persons then of the crimes committed by the persons as is that place also Deut. 29.18 from whence it is taken and to which he alludeth This is a fault in many good and flourishing Churches as it were a blemish in a faire face or a spot in a comely garment and this is a great occasioÌ„ of stumbling to those that haue separated themselues from vs. They thinke vs to be no better then a crew of conspirators against God and as a rout of rebels and a confused multitude of disordered persons Wherin albeit they are deceiued yet that is not enough to cleere our selues forasmuch as we ought to consider whether we doe not lay a stumbling blocke before them to make them fall True it is it may be a Church where this key is not rightly handled and where excommunication is not as life in that body that is full of euill humors which are not purged out So may it be where the Sacraments are disorderly administred and receiued and where they are not For excommunication is not of the essence of the Church â—mmuniâ—n not of â—ssence â—e church no more then the wall of a citie is essentiall to the citie or the hedge essentiall to the vineyard The wall may be cast downe and yet the City stand the hedge may be pulled vp and yet the vine remaine â—or 5.2 â— 1.2 The Church of the Corinthians was touched and blamed sharpely for this default in that they retained the incestuous person among them yet he writeth to them as to the true Church of God sanctified by Christ and Saints by calling The discipline is not the heart or life of the Church it is onely as the pulses and serueth as it were to feele the strength of it or it is as a purgation that serueth to procure the health of the body so the want thereof is the sickenesse and disease of the Church and maketh it not so faire so glorious and so beautifull as it would be neither so strong and mighty to keepe out wolues and other noysome rauenous beasts that wold root vp the vineyard or at least deface it and disgrace it because where it is practised duly executed it as a wal of brasse that the enemies cannot breake into the field of God We confesse therefore that albeit we haue the Church of God among vs which is the body of Christ yet is it not without some imperfection We haue very many trees of righteousnesse growing in this Orchard of God planted by the riuers of water bringing forth fruit in due season yet bushes and bryars that are fit to be burned are not cut downe by this axe of God that ought to haue beene laid to the rootes of them long agoe It is a foule fault to the garden to permit such bitter roots to spring vp in it and not to hook them and root them out by fit tools prouided for that purpose These noysome plants are to be displaced and displanted being more bitter then gall and wormewood and they ought to be so farre from remaining in the Church it selfe that they should not be suffered to sit in the Church porch They ought to be so far from comming to the Lords Table that we should not permit them to sit at our owne table We ought to be so farre from keeping them company that we should not bid them GOD speed We ought to be so farre from delighting in them and resorting to them that wee should not eat and drinke with them Wee ought to be so farre from suffering of them in the house of God that we ought not to come to their houses For so often as the word cannot preuaile with such the sword of God must be taken in hand against them Lastly The third reproofe it reprooueth the proud Bishop of Rome that taketh vpon him to excommunicate Kings and Princes to depose them from their crownes to depriue them of their kingdomes to free their subiects from their alleageance and to bestow their dignities
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
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
him into prison and Ioseph could by no meanes satisfie his master nor blot out the wrong opinion he had conceiued of him The like we might shew touching Saul toward Ionathan his sonne and Dauid his seruant that were notwithstanding loyall faithfull vnto him He conceiued in minde that all had conspired against him 1 Sam. 22 8 29 4. yet there was none would shew him that his sonne had made a league with the sonne of lesse there was none sorry for him or sheweth vnto him that his sonne had stirred vp his seruant against him to lie in waite to take away his life from him These two innocent men had made indeed a league together but not against the King their father a league of amity not of conspiracy neither had they giuen the least cause of suspicion to be so hardly cēsured and sinisterly iudged off yet who could remoue out of his minde that iealousie or perswade him that they intended no hurt or mischiefe against him In like manner dealt the proud men with Ieremy Ierem. 43 3. they charged him to haue spoken falsely and that the Lord had not sent him to charge them not to goe downe into Egypt they suspected that Baruch had set him on against them to deliuer them into the hand of the Caldeans that they might put them to death and carry them captiues into Babylon This was the deuise of their owne braines the imagination of their owne harts yet what could Ieremy doe against it or which way could he stay them from suspecting thus Whē as Paul hauing appealed to Caesar had escaped shipwracke and was come safe to Melita the Barbarians seeing a viper fastned on his hand Acts 28 4. said among themselues This man surely is a murtherer whom though he haue escaped the sea yet vengeance suffereth not to liue Thus we see that albeit we do not commit any crime worthy to be accused or censured yet we cannot hinder those that are credulous from misdeeming and mistrusting of vs. It lyeth in vs wholly to giue no iust cause of suspicion but lyeth not in vs wholly to preuent suspicion For euil persons may suspect what they please without ground and foundation without reason and occasion The Magistrates censured Paul to be a troubler of the Citty Acts 16 20. the Iewes traduced him to be a polluter of the Temple Acts 21 28. and a Preacher against the Law Tertullus accused him to be a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and a ring-leader of the sect of the Nazarens Acts chap. 24 verse 5. Thus he is suspected and how could he auoide it Wherefore good men depend not vpon the opinion of other men but stand vppon their owne innocency they do not rise or goe downe stand or fall as it shall please other men to conceiue of them for that were to walke vpon other mens feete or to leane vpon the staffe that resteth in another mans hand that may deceiue thē but they builde their house vpon the foundation of their owne vertues and haue or at least ought to haue matter enough within them to commend themselues It must not seeme strange to the godly when they feele the bitter fruits of these suspicions It hath euermore fared thus with them This then ought not to make vs wauer or to weaken vs in our profession but rather encourage vs to walke through good report and euill report and to furnish vs to passe through fire and water life and death knowing that God is able and will in the end bring our cause into the light and make the innocency of our persons and the iustice of our cause manifest to the glory of his Name to the comfort of our hearts to the confusion of his and our enemies as we shall shew afterward Thus he dealt with Ioseph after he had tried his patience by suffering for well doing Psal 105 18. Gen. 3◠21. for though he were laid in irons and his feete hurt with fetters yet the Lord was with him and shewed him mercy gaue him fauour in the sight of the keeper of the prison to whom no doubt he shewed his vprightnesse and cleered himselfe of that wickednes which was laide to his charge So also he dealt with Dauid with Ieremy and the rest of the righteous This doth Dauid intreat oftentimes when he was laden with the reproches of his enemies when he was bitten with the teeth and smitten with the tongues of the malignant Psal 7 3 4 5 6 Thus we see if suspition were cause sufficient to condemne and censure any no man could stand in iudgement but equity should be turned into iniquity truth into falsehood innocency it selfe should receiue a checke and counterbuffe Let not then the wicked triumph as if they had gotten the victory and giuen the godly a foile when they can alledge against them how many waies of how many persons they are suspected for that as much may bee suspected of them when as nothing at all can be proued by thē It is not the suspicion or the accusation or the condemnation or the execution that maketh a man guilty of euill or to deserue death but the offence that is committed worthy of punishment If then they be free from crime they are happy when they are iudged vnhappy and may reioyce and be glad when their enemies haue cause to weepe and waile Vse 3 Lastly let Magistrates and all that are in authority whether in the common-wealth or in the family put this in practise For seeing euery one should be tried before he be censured and that examination must goe before condemnation let them not receiue euery cōplaint and accusation but let them do iustice and iudgement defend the poore and fatherlesse releeue the weake and oppressed rid them out of the hand of the wicked Let this be the end of their gouernment to sing mercy and iudgement and diligently to consider the causes that come before them To this purpose there is required of them two things wisedome and patience without which they shall neuer proceed aright in taking away euill but sometimes plucke vp good corne instead of weedes or suffer thistles to grow instead of wholesome herbes Wisedome is required to finde out particular offences to know the number the nature the measure the proceeding in them the encrease of them and all circumstances as we see Eccl. 7 20 21. This will teach vs when to correct and when we may deferre correction in hope of amendment it being the discretion of a man to deferre his anger Prou. 20 30. And albeit the blewnesse of the wound clenseth away euill yet a man ought not to giue scope to his anger neither yet exceed measure Secondly there is required patience that we be not too hot and hasty vpon those that haue offended but to quiet our mindes and heare their answers what they can alledge for themselues as Iob
leaue this vse by disuse thereof Although it may seem hard vnto vs at the first yet if we labor to discontinue it we shall find it easie at the last The second cause is euill examples when we keep euill company we heare them we learne of them We cannot frequent the company of swearers but we shall haue othes rife in our eares The passage is easie from the care to the tongue That which we commonly heare we commonly talke off If then othes be rife in our eares they will quickly be ready in our mouthes And the reason is because the often practise of any sin maketh vs to haue the lesse sense and sorrow for sin lesse hatred and detestation of sin As it is in them that commit sin so it is in them that are present at it Touching these that are the practisers of it the Prophet saith Can the Ethiopian change his skin Iet 13.23 c. So is it also with these that frequent the society of common swearers it is hard to bee with them to come from them but we shal one way or other be partakers of their sinnes This sinne of swearing is not made the lesse by multitude of euill examples set before vs forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred then excused and prouoketh Gods wrath more fiercely We are not to follow a multitude to do euill If we sin together Exod. 23.2 we shal also suffer together and if we offend with others we shall be punished with others The third cause is want of admonition For many sin this way that do not know they sinne many haue a custome in swearing that are ignorant they do sweare or at least that they swear so often or that the sin offence is so great who are of that flexible nature good disposition that if they knew the greeuousnesse of the sin or the greatnes of the danger would abstaine from doing euill It is an offence indeed in those that swear albeit they doe it of ignorance so is it also in those that pretending loue and friendship to those that vse it do not by admonition seeke to reclaime them The wise man saith Prou. 9.8 Reproue not a scorner lest he hate thee c. It is a fault generally among vs that we doe not exhort one another A word spoken in due season is comely and profitable like apples of gold in pictures of siluer pleasant words are as an hony combe Prou. 25.11 and 16.24 sweet to the soule and health to the bones No words are so sweet to the taste as those that aime at the soules good We may by this means be an occasion of sauing a soule by want of the performance of this dutie and by keeping silence when we ought not we may be partakers of their sinnes and we may be a meanes of damning their soules For what knowest thou O man whether thou mayest winne thy brother The last cause that shall now be touched furthering the sin of swearing is want of punishment It were to be wished that the Magistrate would sharpen the Law against this sin and other of the first Table that are of like nature concerned directly the glory of God The punishment is litle or none at al against it which maketh it so common And I would to God that they who should be most forward to redresse it had not the chiefe hand in this trespasse We are as men afraid to touch this sore and they that ought to reproue it haue taught their tongues to vse it I mean the Ministers of the word How then should they teach others that cannot teach themselues or how should they exhort others not to swear that haue learned commonly to sweare themselues Let all those therefore that are in authority whether their place be higher or lower looke to those that are vnder them There is no smoothering of sin or dealing gently and tenderly with it if we wil represse and redresse it Sinne is like to a nettle Sin is like vnto a nettle the more lightly you handle it the more it stingeth the way is to crush it harder If we deale mildely with sin we make it thereby to gather strength It is the blewnesse of a wound saith Salomon that purgeth euill Sinne is like a serpent in the egge or like a wolfe and lyon that is yong if they be suffred they sting vnto death and make vs their prey Slight and sheet punishment of any sin is after a sort an inuiting encouragement vnto it But some man wil farther obiect without swearing men Obiect 2 will not beleeue me they doubt of my word an oath putteth the matter out of question I answer Answer he that will not beleeue thee without an oth in thy communication neither wil hee with an oth For he that is a common swearer may well be presumed or suspected to be a cōmon liar whosoeuer maketh no conscience of the greater will make no conscience of the lesser sin The prophet Hoseah complaining of the corruptions that reigned in his time ioyneth these together as it were coupleth thē in one yoke Hosea 4.2 by swearing and lying they break out It is not thy facing out-facing thy swearing staring that can procure thee credit among those that are sober minded forasmuch as they that will commonly swear will also forswear Salomon teacheth that in many words there wanteth not folly Prou. 10.19 so in many othes there wanteth not periury Wouldest thou be beleeued and haue mē rest in thy sayings without doubting or gainsaying accustome thy tongue to speak the truth be ashamed to be taken with a lie gain a good report to thy self by gouernment of thy tongue and setting a watch before the dore of thy mouth pondering thy words before thou vtter them and examine thy speach Obiect 3 before thou speake it But some will pretend a necessity wherby they are vrged and say they cānot liue without swearing they obiect that men will not buy of them and that they shall neuer be able to vtter their wares without it Nay Answer the wiser sort beleeue thee the lesse and buy of thee the lesse It maketh them look the better about them and watch thy fingers that hast set no watch before thy mouth They see thou makest no more conscience of an oath then a dogge doth to wag his taile but thou must remember that goods gotten by forgery lying deceit and swearing shall not prosper long nor continue euer Hag. 1.6 Prou. 13.11 and 1.2 〈◊〉 12.27 They put their gaines in a bottomlesse bag Salomon is plentifull in handling this point in diuers places Wealth gotten by vanity c. The treasures of wickednesse c. Albeit euill men may prosper for a time yet they shal not long enioy their stollē goods For goods wrongfully gotten are stollen and thou hast no better title vnto them then the theefe
hath to the true mans purse Thou professest to shew friendship vnto him but art ready to cut his throat Thou speakest fairely but thou meanest fouly Wee must not suffer our tongues and hearts to wander so far asunder but remember that he which keepeth his mouth Prou 13.3 keepeth his life c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children The iust man walketh in his integrity his children are blessed after him Prou. 20.7 And howsoeuer many wil account this light gains which is so gotten yet in the end it shal make an heauy purse according to the true prouerbe As for all wicked and vnconscionable gaines they are accursed in vs and our posterities to whom we leaue them and by which we thinke to enrich them shal feele the smart of our sins This is the portion of a wicked man with God c. Iob 27.13 â— To draw to an end let vs set this downe as a rule that no man ought to sweare or ly for an aduantage neither shall our swearing and lying in the end turne to our aduantage but to our losse forasmuch as sin shall bring profit to no man It cannot profit a man to win the whole world and then to lose his owne soule Matth. 16.26 Such get a penny and forgoe a pound they gaine hell and lose heauen they make the diuell their friend and God their enemy If wee would thus reason with our selues and cast vp our accounts we should soon see little gotten by these sins that when we haue attained to the greatest wealth only godlines is the greatest gaines which shal neuer be taken from vs. Lastly it is our duty to be careful to vse an Vse 3 oath aright It is the great goodnesse of God toward vs that doth so farre honour vs and abase himselfe to giue vs leaue to take vp his Name and to be present at our controuersies being ready to determine of them We are vnworthy of this preheminence and therefore we ought to rectifie our iudgment and swear aright to the end we take not his Name in vain And that we may doe this we are to consider these few particulars 1 what an oth is 2. who is the author of it 3. what are the parts of an oth and wherof it consisteth 4. what is the forme therof 5. what is the end lastly what be the properties of it Of these in order as we set theÌ„ down Touching the first an oath may thus be described It is a solemne appealing to God What as 〈◊〉 is whereby we testifie that we speake the trueth It is a kind of inuocation of Gods Name though it be vsed vnto men or before men it is a referring of our selues to God and therfore Paul calleth God to record â—or 1.23 â—â—m 3.35 We should coÌ„sider therfore that we haue to do with him set him before our eyes for the farther prouoking of our selues to feare and reuerence the farther remouing from vs all falsehood vntruth Againe it is said that we by our oath do testifie that we speake and vtter the trueth with our tongues but it must be from the hart root This is the reason that oathes are in vse that the truth which otherwise lyeth hid may come to light This truth must be spoken not to halfes or to hurt by it but we must speake the truth plainely and sincerely in the simplicitie of our hearts without all glozing or dissembling through feare or flattery or fauour or profit or pleasing of men we must speake the whole trueth and nothing but the trueth â—â—e author an oath The second point to bee considered in an oath is who is the author of it It is commanded of God by whom we are to sweare inasmuch as he alone is to be called vpon worshipped to whom we ascribe a knowledge of all things a searching of our hearts a presence in all places and infinite wisedome in ordering all things For an oath consisteth not of manifest matters whereof there is good euidence but of hidden and vncertaine things in which God onely can iudge whether men deceiue vs or not True it is if there were that perfection in vs euery way that ought to be there shold be no necessary vse of any oath with God or maÌ„ If there were no wauering in vs God needeth not to sweare if there were no forging in vs man needed not to sweare so that vnbeleefe and vntruth were the principall causes that brought it into practise The cause why God sweareth is for our profit He is truth it selfe â—umb 23.19 Sam. 15.29 Tim. 2.13 and cannot lie he cannot deceiue or repent or deny himselfe howbeit we are fraile weak creatures though God promise neuer so faithfully and giue vs his word neuer so certainly yet we are full of infidelity and doubting like to Thomas one of the twelue Apostles he had the word of God the promise of Christ the testimony of the disciples yet he would not beleeue 〈◊〉 20.25 except he might see in his hands the print of the nailes and put his finger into the print of the nailes and put his hand into his side It was not enough for him that he might be no longer faithlesse but faithfull to see his wounds with his eies but he must touch them and felt theÌ„ with his fingers and then he would beleeue Hence it is that God sweareth vnto vs for our better assurance that we should not doubt but haue sure consolation in his promise and confirmation in his truth Againe there should be little or no vse of an oath between party and party if there were that honesty fidelity among men that ought to haue been for if we were accustomed onely to speake the truth and that we hated lying as we doe the father of it what need we any oath or what should we do with swearing All men will seeme to hate the diuel the father of lies but all hate not his works They loue lies more then to speake the trueth and therefore an oath came in when the truth could not be found out with much difficulty and long examinations The third point is the parts of an oath The parts of an oath wherof it consisteth In euery oath passe these foure things confirmation inuocation confession obligation First there must be the confirmation of a truth that cannot else be known but by our oath Heb. 6.6.16 An oath for confirmation is among men an end of all strife An oath is not a customary thing or a matter wherin we may dally there must be somewhat that needeth to bee coÌ„firmed Where all things are apparent there is no place for this ordinance Secondly there is an inuocation of Gods Name who is witnes of the trueth and a iudge to be auenged of vs if we lie It is not enough for vs to vse an asseueration or to make
secretly purloyning them away and we hold our peace are we not accessary to his theft and partakers of his sin So if wee heare any raising euill reports of him and robbing him of his good name which is more in value then all things in the world are we not slanderers as well as hee while we ioyne with him so become guilty of the same transgression A good name is many a mans liuing take that away and impaire his credite he is vtterly vndone not able to maintaine himselfe you hurt him as much as if you tooke away house and land corne cattell from him or any other thing of worth that is deare vnto him If then it be so rich and precious a treasure we must bee carefull to maintaine our brothers credite estimation being made keepers of his life of his goods and of his good name doing the same vnto him which we desire he should do vnto vs. This is a signe of true loue that we loue him indeed when we will not spare to take vpon vs his iust defence and on the other side it is an euident token of cold loue or no loue at all when wee see them abused and do not regard it the Lord will raise vp others in his righteous iudgement who shall do as little for vs as wee doe for those that stand in need of vs. Vse 6 Lastly as this doctrine hath offered vnto vs sundry good meditations of duties concerning God and our brother so it sendeth vs not away without comfort concerning our selues Are wee slandered and reuiled Are we falsely charged with things which we neuer spake or did Let this be our comfort the time shall certainly come when the slanderers shall be detected and put to silence It ought not to seeme strange to vs when such flying tales are noised abroad rather it might seeme most strange as a great wonder if it were not so The diuell will be the diuell still who is the head and prince of all slanderers and all his instruments will be like him Gods people aboue all others are falsely accused they are not of the world Iohn 15 19. but chosen out of the world and therefore the world hateth them Ioseph was accused to be incontinent Iob was condemned to be an hypocrite Daniel was charged with disobedience Amos of conspiracy Eliah of troubling Israel Dauid of seeking Sauls life Paul was suspected to bee a murtherer Christ our Sauiour was reputed an enemy to Caesar and his Disciples were accused and iudged worthy of stripes and censured to bee mouers of sedition among the people howbeit all this is but as a cloud which will quickly be dispersed as a darke mist that shall suddenly bee scattered away It is a notable comfort to heare these things that GOD will not suffer vs to sinke downe vnder taunts and rebukes of men but lift vp our heads and pronounce sentence of absolution on our side Let it not trouble vs to be condemned of men so that wee be assured to be iustified of God If a man were wrongfully condemned in an action of slander or fellony in an inferiour Court of iustice and there iudged to be guilty of some hainous crime yet if he were sure to bee acquitted and discharged by appeale to an higher Court where he is perswaded hee cannot but haue iustice because there is no corruption of Iudge or witnesse how would he be comforted and how little should the ouerthrow he had taken be regarded forasmuch as hee knoweth the next triall will set all to right againe So is the case with vs. It is our lot and condition heere to bee persecuted and reuiled for righteousnesse sake Mat. 5 1◠1◠and we shall be condemned of wicked men vniustly howbeit this ought not to trouble vs how greatly soeuer they resist vs and rage against vs this is but a condemnation of men vpon the earth wee may lawfully appeale from them to an higher Court and to a greater Iudge When Paul was falsely accused by the Iewes and could haue no iustice at the hands of the high Priests he appealed to Caesar that is Acts 25 12 from inferior Gouernors to the Emperour that was supreme So must we doe when wee are burdened and oppressed by the poison of euill tongues and condemned as euill dooers of all men we know there is a Iudge that sitteth in heauen who will acquit vs when wee come before him and take the cause into his owne hand And if we see not this alwaies accomplished in this life it shall most certainly be performed in the life to come when all the secrets of euery mans heart shall be opened Sometimes he maketh their light so to shine in this world that they reape great fruite of their godlinesse and the Sunne beames as it were to refresh them and make them aliue againe But if it happen not in this life yet it shall not faile in the next life when Christ shall appeare in glory and say Come yee blessed of my Father inherite yee the kingdome prepared for you from the beginning of the world Math. chap. 25 verse 34. When hee shall breake the heauens and come to iudge the quicke and the dead let vs lift vp our heads and reioyce for our redemption draweth neere This is the time of our refreshing heere we are ouerwearied with bearing the burden of other mens malice Then shall all teares bee wiped from our eyes and we shall see as wee are seene and know as we are knowne as we reade Math. chap. 13 verse 43. Then shall the righteous shine foorth as the Sunne in the kingdome of their Father he that hath eares to heare let him heare To this purpose speaketh Paul Colos chap. 3 verses 3 4. Your life is hid with Christ in God when Christ who is our life 1 Iohn 3 ◠shall appeare then shall ye also appeare with him in glory If then our righteousnesse bee couered heere as with a garment and bee hidden as a treasure that is buried in the earth yet our life shall not alwayes lye in obscurity for when the night is past the day will appeare and when falsehood hideth her face the truth will be made manifest Let vs acknowledge the power of God that is able to do this and let vs rest patiently in him that is our stay Let vs not fret our selues because of him that prospereth in his way and bringeth wicked deuises to passe Contrary-wise the vngodly haue from this doctrine matter of sorrow and heauinesse because howsoeuer they rule heere for a time and will not bee controlled they say their tongues are their owne who is Lord ouer them they thinke themselues priuiledged to deuise and disperse what lies they list and none may call them to an account yet God will one day call them to an account when they shall receiue according to their workes For yet a little while 〈◊〉 37 10 13 and the wicked shall not
the whole Tribe as appeareth by the largenes of the offering and by the first Prince that offered Thus we see that they being set vp in high place aboue others do also goe before them and giue them good example in the best things seeke to further them in Gods worship We learne hereby Doctrine that albeit God be to be serued of all Such as are of high st place ought to bee more forward in good things then others and that all persons should shew themselues forward and ready to further the worke of the Lord yet aboue all other the chiefe and heads of the people are to be guides of the way and leaders vnto the rest The Prophet teacheth that vnder the Gospell Kings shall be nursing Fathers and Queenes shall be Nursing mothers to the Church Esay 49 23. Dauid exhorteth Kings to be wise and the Iudges of the earth to be instructed to serue the Lord with feare and to reioyce with trembling Psa 2 10 11. When the people saw the zeale and feruencie of Hezekiah that he spared no cost to further the worship of God it kindled in them a loue to do his seruice and they reioyced exceedingly 2 Chron. 30 24 25. Such therefore as are aduanced aboue the people as the head is aboue the body ought to be more zealous forward in the waies of God then others that are of the lowest sort Thus it ought to be because they must Reason 1 know they lye open to iudgement as well as others if not before others Topheth is prepared of old for the King as well as for the subiect It is made deepe and large as well for the one as for the other Esay 30.33 God accepteth no mans person Nay they are for the most part chiefly pursued and ouer-taken with iudgements as Ezra 7.23 Artaxerxes decreed that all should returne and build the house of the God of heauen For why should there bee wrath against the Realme of the King and his sons And to this purpose it is saide in the Psalme 82 6 7. I haue saide ye are Gods and all of you are children of the most high but ye shall dye like men and fall like one of the Princes Secondly they sinne by their example and giue offence vnto others When they fall they make others fall with them as a mighty Oake casteth downe the low and little shrubs that grow nere it So then they offend not only by their owne transgression as a priuate man but all their actions are exemplary and they bring a great scandall vnto others They are as a city set vpon an hil or as a light vpon a Beacon that is seene farre and neere when they sinne they make others sinne with them For this cause Salomon saith Prou. 29.12 If a Ruler hearken to lyes all his seruants are wicked Thirdly wherefore are they separated in calling and condition and why are they aduanced to honor Is it to magnifie themselues is it to sit at ease or to liue in pleasure or to delight them in their high titles or to please themselues to see others creepe and crouch vnto them No but to be pillars in the house of God and to serue the Church Hence it is that Nehemiah saide Nehem. 6 11. Should such a man as I fly Or who is there that being as I am would goe into the Temple to saue his life As if hee had sayde Should I flye that am a Ruler of the people I will not doe it And Mordecai perswadeth Ester to goe in to the King and to aduenture her life for the deliuerance of the Church by this reason chap. 4.14 Who knoweth whether thou art come to the kingdome for such a time as this Hee putteth her boldly in minde that God had aduanced her to honour and made her inherite the throne of glorie to the end she should honour him againe and referre all the glory she had attained to the setting forth of his glorie Vse 1 This teacheth vs that it is a dangerous state where are no Leaders or Rulers to goe before the people and to hold them in Gods seruice there of necessity godlinesse must decay Iustice fall to the ground and all duties of Religion sinke downe as in an army where are no Commanders in a family where are no Gouernours in a ship where are no Pilots what is there but all disorder and confusion The last part of the booke of Iudges setteth forth the truth heereof at large the Israelites corrupted themselues with Idolatry they defiled the worship of God and God gaue them ouer to a reprobate minde to doe those things which are not conuenient being filled with all vnrighteousnesse fornication and such like wickednesse and what was the occasion of al Iudg. 17 18. 19. In those dayes there was no King in Israel but euery man did that which was right in his owne eyes And it is obserued by the Author of that Booke that the people feared the Lord all the dayes of Ioshua a godlie Gouernour and all the dayes of the Elders that out-liued Ioshua who had seene all the great workes of the Lord but when they were dead and buried The children of Israel did euill in the sight of the Lord Iudg. 2 7 11. and serued Baalim Wee must therefore needes acknowledge the happinesse and blessednesse of that people that haue godly Gouernours such as Moses and Ioshua and Dauid and Iehoshaphat and Hezekiah and Iosiah and such like to teach them and guide them in the wayes of godlynesse This is a great mercy and fauour of God Vse 2 Secondly we may conclude that wretched and miserable is their condition where Gouernors are cold and carelesse in Gods seruice and enemies to the aduancement of his glory The Prophet sheweth that the Chiefe had no knowledge and the great men had broken the yoke and burst the bonds Woe therefore vnto the Land the Lord would visit for these things and his soule be auenged on such a nation as this Ier. 5 5 9. If it be within the walles of a priuate family that zeale be found in the Gouernours it will appeare oftentimes in the lowest seruant which goeth to the doore as in Rhode Acts 12 14. She dwelled in a godly family where manie were gathered together in prayer intreating the Lord to work Peters deliuerance when she heard his voice standing without and knocking at the doore shee could not open the gate for gladnesse but ran in to acquaint them with that glad tidings If Cornelius bee a deuout man and one that feareth God hee shall haue seruants and soldiers to attend vpon him to be deuout also Acts 10 2 7. If the Courtier or Nobleman whose sonne was cured do beleeue his whole house will beleeue also and follow his example Ioh. 4 53. If the Iaylor desire to know how to be saued and if once himselfe become a beleeuer he shall not beleeue alone his houshold will beare him company
and it is very needfull he should doe so that in all things they should be thankefull 1 Thess 5 19. This is the cause why the Israelites were forwarned to take heed to themselues euen before they entred into the land of promise Deut. 6 10 11 12. and should possesse great goodly Cities which they neuer builded houses full of all manner of furniture and garnishings and ornaments which they neuer stored vineyards Oliue trees which they neuer planted Welles of water which they neuer digged and fieldes of Corne which they neuer sowed then they ought neerely and narrowly to looke vnto themselues And why then rather then at another time Because riches and pleasures abundance and ease would be such baits that they should then be in greatest dangers more then when they liued in the wildernesse to bee drawne by them to forget Gods mercies by which they were deliuered out of many miseries They thought they should then bee safe enough if once they were come to set foote in the land howbeit Moses telleth them that then remained the greatest danger of all They must stand in feare lest they be choaked with these thornes lest they bee entangled in these snares lest they suffer ship-wracke at these rockes lest they be ouercome with these tentations lest they be drowned in these deepe waters Luk. 8.14 1 Tim. 6 9. This is the corruption of our nature and the poison of sin it turneth good into euill as an euill stomacke doth the daintiest and best meates Wee doe commonly abhorre him and speake all maner of euill of him 〈◊〉 vnthankâ—â—â— person iâ—â—â—monly â—â—â—orred who hauing receyued manie benefits and good turnes forgetteth his Patron and benefactor when once he is aduanced and promoted to honour like Pharaohs Butler who hauing receiued good from Ioseph forgate him when he was restored vnto his office and deliuered the cup into the kings hand againe albeit Ioseph had said vnto him Gen. 40 14. Thinke on me when it shall bee well with thee and shew kindnesse I pray thee vnto mee and make mention of me vnto Pharaoh and bring me out of this house An vnthankful person euen vnto men is iustly abhorred how much more then vnto God the most bountifull Patrone Common experience teacheth that commonly men are much worse for Gods benefits â—â—n are comâ—â—nly the â—â—rse â—or gods â—â—â—efits and grow more prophane and presumptuous in sinning against him through the plenty and abundance of earthly blessings Dauid we know was none of the worst men but one of the best according to Gods owne heart yet hee saieth of himselfe while he enioyed the world at wil I saide in my prosperity I shall neuer be moued Psa 30 6 And in another place It is good for mee that I haue beene afflicted that I might learne thy statutes Before I was afflicted I went astray but now haue I kept thy word Psal 119 67 71. And therefore his benefites did him not so much good as his chastisements they did not further his saluation so much as his corrections Ieremy speaketh of the church vnder the name of Ephraim 〈◊〉 31 18. that it was as an vntamed Calfe till God chastened it Manasses learned more at Babylon then at Ierusalem as he lay in prison then as he sate vpon his throne for in peace prosperity hee fell to Idolatry to sorcerie to cruelty and to all kinde of impiety but when he was carried away captiue he besought the Lord his God who neuer thought he stood in need of him before Chron. 33 â— 13. He humbled himself greatly before the Lord God of his father who despised him before in the pride of his heart and hee prayed vnto God earnestly who neuer prayed vnto him before The blessings of God indeede ought to vnite vs more closely and conscionably vnto him howbeit it is a rare thing to finde that benefits knit our hearts more neerely vnto GOD. Shew me that man among a thousand that can truly say A rare thing to finde that man who is brought nerer to God by his benefites the benefites of God haue made him sounder in the faith and better in his obedience vntil he haue bene taught and trained vp in the schoole of affliction and tried in the furnace of aduersity God hath two school-houses in which he doth instruct his schollers the first is the school of prosperity there he speaketh to vs but we are deafe and cannot heare there he teacheth but we are dull and cannot learne We are non-proficients thogh we tarry long in this schoole not through anie default either in the master or in the lesson or in the schoole but through defect in the scholler onely He is constrained therefore to put vs into his other schoole this is the schoole of affliction many profit here that could not profit before For the heart of man is naturally puffed vp with prosperity so that it cannot work in him the performance of greater dutie and sounder obedience as it ought to do Ther are ten lepers in the Gospel clensed of a foule and filthy disease but when once they saw they were cured recouered they forgat who had clensed them how they were clensed of what they were clensed and wherefore they were clensed only one of them was found to return and giue God thanks Luke 17 15. When Christ had found the impotent man that had lien 38. yeeres at the poole of Bethesda he saw it was needful to put him in minde to take heed he sin no more lest a worse thing come vpon him Iohn 5 14. for he knew he was ready to forget what he had bin how great things he had done for him and to please himself in the present condition wherein hee was made whole therfore would haue him consider what he might be in time to come and feare a future relaps into the same nay into greater euils He to whom 10000. talents were remitted shewed not mercy again for the mercie that he had receiued this was all the fruite of his thankfulnes that he yeelded Hee caught his fellow-seruant by the throat Math. 18 18. who owed him onely an hundred pence bidding him presently to tender paiment Iehoash the King of Iudah was preserued by Iehoiada and set in the kingdome that had bin vsurped by the tirany of Athalia and through the massacre of the blood-royall yet this was all the thankfulnes that he shewed for the Fathers kindnes 2 Chro. 24 22 he slew his son because he reproued their Idolatry and Apostacy and so he remembred not the benefite of life kingdom and education that he had receiued without which he had not liued nor reignd nor receiued the knowledge of the truth Seeing then we are so prone of our selues to forget what the Lord hath done for vs and to returne him the praise we must be watchful ouer our corruptions remembring what God hath done for vs. Secondly it reproueth all
to whom therefore ought they of right to be returned and in whose seruice should they be imployed but in his who is Lord of all things So then we must know that we haue Gods gifts which must bee disposed by vs as Dauid saith Both riches and honour come of thee 1 Chro. 29.12.14 in thine hand it is to make rich and great and afterward he confesseth that albeit they had offered much yet al things came of him and that they had giuen vnto him nothing but of his owne We must all then consider that whatsoeuer we giue to the maintenance of his worship we do not giue so much that which is our owne as that which is his Cyrus an heathen king acknowledged that it was the Lord God of heauen had giuen him all the kingdomes of the earth Ezr. 1.2.9 and that hee had charged Vse 1 him to build him an house at Ierusalem This reproueth such as bring the worst to God Mal. 1.8 yet thinke the same too good for him Hence it is that Malachi saith If ye offer the blind for sacrifice is it not euill and if ye offer the lame and sicke is it not euill offer it now vnto thy gouernour will he be pleased with thee or accept thy person saith the Lord of hostes Many there are of this sort I will onely touch two First such as dedicate to the best seruice the worst seruants such as chuse those to bee Seers and ouerseers of the house of God which are starke blind or at least lacke their right eye Such as haue not knowledge and yet haue a calling to teach knowledge Hosea 4.6 God reiecteth that they shall be no Priests vnto him God would be serued as we haue heard before in this booke with the choycest flower of all the people with the first borne the best is bad enough for him 2 Cor. 2.16 for who is sufficient for these things Giue not to him therefore the worst These are blinde guides and vnsauory salt fitter for the dunghill then to be dedicated to the seruice of the most High Againe it taxeth those that would bee thought to serue God aright and not to offer him the lame and sickely and yet they halt before him they will not serue him with the chiefest thing nor glorifie him with the best member that they haue Esay 2â— 1 Matth. 15 If we draw neere to him with our mouthes and honour him with our lippes onely but keepe our hearts from him what doe we but worship him in vaine and withhold our best treasure from him Hypocriticall seruice is a blind and lame seruice it halteth with one foot we keepe from God the chiefest and diuide our selues betweene him and the world It is vnpossible that with one of the eyes we shold look down to the earth and at the same time looke vp to heauen with the other so it is vnpossible that wee should loue God and withall loue those things that are quite contrary vnto God The Samaritanes were reiected and separated from the people of God because they worshipped God and did cleaue also to the gods of the Assyrians 2 King 17.41 No man saith Christ can serue two masters The hypocrite is like to a Tauerne with a bush without at the doore when there is no wine within in the Cellar or like the gold of the Alchymists which appears beautiful outwardly but will not beare the touch He is like to rotten wood that shineth bright in a darke night but hath no true light in it or to a Painter that beginneth to paint the face outward feature but neuer regardeth what the inward parts be There is no painting will serue our turne when we come to appeare before the Lord we must bring him the best and offer him the chiefest gift Psal 103. â— that we may say with the Prophet Blesse the Lord O my soule and al that is within me blesse his holy Name The wise man exhorteth vs to looke to the heart Prou. 4.23 and to keepe it with all diligence for out of it are the issues of life If the fountaine of water be muddy miery it is quickly troubled and made vnseruiceable If the root of the tree be rotten it is sooner turned with wind and weather so the heart of man if it bee corrupt it soone defileth and polluteth all other things that proceed from it Halt not therefore with him that can abide no halting but walke with an vpright foote and offer vp all to him of whom we haue receiued all Secondly from offering to God the best Vse 2 things we haue to further his worship we may conclude that the maintenance of the Minâ—stery should be very sufficient that so they which preach the Gospel might liue of the Gospel 1 Cor. â— 1 And as they doe not sow sparingly so doubtlesse they ought not to reape sparingly I plead not the cause of those that are negligent slothfull that feed themselues but not the flocke but such as open their mouthes spend their strength to feed the soules of others deserue to haue liberal maintainance for their own bodies and as thâ—â— dispence spirituall things it is no great thing if they receiue carnall things The heathen men the idolatrous Egyptians prouided liberally for their Priests in the seuen yeeres of famine 〈◊〉 7.22 and would not suffer them to alienate their lands from the vse to which they were consecrated no not in the generall alienation of other men 〈◊〉 â— 7 God loueth a cheerefull giuer when the gift is giuen vnto men much more in duties performed vnto God would he haue vs cheerfull forward and bountifull There is no calling more honourable in many respects vnder the heauen then the Ministery I am not ignorant that it is much disgraced neuerthelesse it is a great grace to be set in it The Apostle sheweth that by Christ Iesus declared mightily to be the Son of God throgh the resurrection from the dead 〈◊〉 1.4 5. he had receiued grace and Apostleship And although some by grace vnderstand the grace of reconciliation and attonement with God others referre it to such gifts as did fit him for the function of his Apostleship yet I rather take it by a Grammaticall figure called Hendiadis to signifie the grace of Apostleship or the fauour and free gift of God to be an Apostle So then it noteth out the nature and fountaine of his Apostleship and sheweth that to be in the Ministery is not any disgrace but a speciall grace of God if we beleeue the Spirit of God speaking in the Scriptures 〈◊〉 1.12 Hence it is that he giueth thankes to Christ Iesus our Lord for that he counted him faithfull putting him into the Ministery inabling him to discharge the same And this honor farther appeareth as wel by the special gifts giuen to theÌ„ aboue the rest of the people as also by the reward recompence â—â—c
adorning the word with this worthy title that it is as a light that shineth in a darke place vntill the day dawne and the day-starre arise in our hearts draweth from thence this exhortation that we must therfore take heed vnto it 2 Pet. 1 19. Who is it that is so simple or senselesse that he will take no heed to the light that shineth round about him Euery man looketh carefully to the light and taketh comfort at the sight of it The whole world lieth in darknesse guilty of ignorance subiect to damnation The Ministery of the word is ordained to bring men out of darknesse into a maruailous light Acts 26 18. to reueale to them the knowledge of their sins and to leade them as it were by the hand the way to eternall life Vse 5 Fiftly let all vnlearned and vnconscionable Ministers know that they ought to be as lights in the world to teach the people in season and out of season If they be without knowledge or without conscience they bee lanthornes without light The dispensation is committed vnto them 1 Cor. 9 16. woe vnto theÌ„ therfore that preach not the Gospel whether they cannot or will not whether they cannot through blindnesse or whether they will not through wilfulnesse Againe they offend who as if the word were deliuered in riddles and darke parables rather to worke in them admiration then to bring vnto them instruction do flye aloft far aboue the reach of the people and do not consider that the word is a light and therefore ought to be spoken plainely and euidently that all may see it and discerne it Happy are those lights I meane those Ministers that can humble and abase themselues descending to the capacity of the simple such shall finde greatest comfort of their labours and shall reape the greatest reward for their labours As for others they may please themselues but they please not God They may delight the eare they cannot descend into the conscience They build Castles in the aire but neuer lay a sound foundation of the faith neither shall they euer be able to say with the Apostle 2 Cor. 3 2. Ye are our Epistle written in our hearts knowne and read of all men Vnto these we may adde such as spend their daies and grow old and idle in the Vniuersities who neuer desire to come abroad to take paines neither consider that the Church hath need of them These stand all day doing nothing and will not be hired to labour in the Lords Vineyard They haue liued long in the schooles of the Prophets it is high time they come abroad and leaue their places to others He that ingrosseth corne into his owne hands and will not communicate it to others but keepeth it close to himselfe Prou. 11 26. is cursed of the people but he is pronounced blessed that selleth corne to others in the daies of famine Behold we liue in the daies of famine not of bread but of preaching and hearing the word Amos 8 11. In many places the word of the Lord is precious in these daies 1 Sam. 3 1. Let them therefore looke to it that tender either the glory of the Lord or the saluation of the flocke of Christ yea or their owne good that they do not bring vpon themselues the curse of God and man which haue stored theÌ„selues with much knowledge and learning and as it were filled their garners with abundance of corne yet will depart with nothing but keepe all to themselues and suffer the people of God to starue On the other side thrice happy and blessed are they that considering the necessity of the Church the ignorance of the people the ouerflowing of sinne and the commandement of God do bring foorth the corne which they haue gathered and imploy the gifts that they haue receiued that so none of these for whom Christ died should perish for want of food Let such therfore in no wise hang backe when they are thrust forward et them not say touching building of the spirituall house of God as the people said in building of the materiall Temple The time is not come the time that the Lords house should be built Hag. 1 2. but so soone as they are called let theÌ„ not stop their eares but answer with Samuel Speake Lord for thy seruant heareth 1 Sam. 3 9. and with the Prophet Here am I send me Esay 6 8. Let not these I say obiect that the time is not yet come to build the Lords house lest they heare as that people did Is it time for you O ye to dwell in your faire houses and sicled chambers and this house lye waste Now therefore sayeth the Lord of hostes consider your waies Hag. 1 4 5. And generally let all such as are entred into this calling beware they doe not hide their gifts Luke 8 1â— let them not thrust the candle vnder the bed or vnder a bushell but set it vpon the Table seeing they are made lights for others and not only for themselues Such haue an hard and heauy account to make hereafter much is giuen vnto them and therefore much shall be required of them Lastly here is instruction for all for euery Vse one should be as a burning candle a bright shining light and is bound to let his light so shine before men Math. 5 â— that they may see their good workes and glorifie their Father which is in heauen Euery man ought to bee enlightened with the knowledge of Gods word be willing to hold out the light to others But we cannot giue light to another except we haue the light of knowledge our selues Ignorant persons are darknesse and not light children of the night not of the day The Scripture is able to make a man wise to enlighten his eies to direct his steps and to saue his soule Bellarmine confesseth Bellar. de 〈◊〉 lib. 1. cap. 2 that the Scripture is a light but he telleth vs that the reason is not because they haue light in theÌ„selues but because they bring light when they are vnderstood This is a right fallacy of the consequent for heereby he maketh the effect to be the cause of the cause Sibra Lâ—â—â— princâ—p Câ—â—â— lib. 4 cap. â— and so inuerteth all good order turning the cause into the effect the effect into the cause For he would haue the Scripture therefore to be light or lightsome because being once vnderstood it doth enlighten the mind But this needeth no light to discouer the fraud falsehood thereof For it is not therefore called light because when it is vnderstood it doth enlighten giue light And whether we vnderstand it or no it skilleth not for the Scripture is in it selfe a bright shining light For as the Sunne is lightsome though all men were blinde and no man did see it so the Scripture is a light albeit men turne away their eies froÌ„ it that they will not see it In the mean season
He did not glory to haue in his owne breast an oracle to answer all doubts nor challenge any power of freedome from errour as the man of sinne in the pride of his owne heart boasteth of himselfe The third part is the resolution and determination of God deciding the question and making some lawes extending to them and their posterity first if any were vncleane they had respit giuen them vnto the second moneth they haue not liberty vntil the next yeare but to the next moneth they are dispensed withal Secondly the man that is cleane and refuseth to come he shall be cut off that is excommunicated from the people Thirdly if a stranger desire to be partaker of the Passeouer he must embrace the true religion be circumcised Exod. 12.49 and then he may come Touching the question and the occasion thereof it appeareth that those good men which were shut out from this part of Gods seruice by reason they were defiled by touching a dead body were much greeued at heart and troubled in mind that they were barred and as it were banished from the Passeouer hauing as great a desire as others to come vnto it Hence it is that they make earnest moane and complaint to Moses for their separation and therefore desire to be eased and releeued by him The doctrine Doctrinâ— from hence is that it is a great cause of sorrow and griefe to Gods deare children Gods chiâ—dren are greeued 〈◊〉 they are 〈◊〉 from his â—â—â—uice when they are by any iust occasion or by the hand of God vpon them withheld and kept back from the parts and exercises of his worship We see this in Hezekiah in his sicknesse Esay 38.1 his chiefe lamentation and complaint was that he should not see the face of the Lord in his Temple Dauid often complaineth and lamenteth that he was driuen by his enemies from his worship He maketh the condition of the sparrow swallow better then his Psal 84.3 42.1 and 5. and 137 which might come neerer to the altar then he his soule panted and thirsted after God The Church wept by the riuers of Babylon when they remembred Sion and the songs they had sung in the Temple and in another place the Church being by captiuiâ—y depriued of the Temple of their Synagogues of their sacrifices of their Sacraments and of the exercises of their religion maketh bitter complaint to God O Lord and 74.7 they haue cast thy Sanctuary into the fire they haue defiled thy dwelling place The incestuous Corinthian being by excommunication put from the fellowship of the Saints and the vse of the Ministery became comfortlesse and was almost swallowed vp with sorrow 2 Cor. 2.7 And can it be otherwise The godly find Reason 1 such sweetnesse such comfort such spirituall ioy in the presence of God where the exercises of his worship and religion are performed as nothing in this life is more pleasant and delightfull vnto them The Prophet cryeth out as if he were rauished with an holy contemplation of the excellency of this Psaâ— 8â— 1 1â— 10 anâ— 8. and 14 How amiable are thy Tabernacles O Lord of hostes my soule longeth yea euen fainteth for the Courts of the Lord c. The word is sweeter to them then the hony and the hony combe and more to be desired then much fine gold They feed vpon the bread in the SacrameÌ„ts as vpon the fatnes of his house drink of the cup as of the riuers of his pleasures they offer vp praiers as sweet incense and lift vp their hands as the euening sacrifice How then can it be but that the losse want of al these brought vpon theÌ„ should strike them to the heart and minister matter of much greefe and mourning vnto them Secondly the great loue and mercy of God toward his people doth appeare in the exercises of religion and the place of his worship to them that are not altogether blind and deafe and past all sense and feeling of good things then in all other things throughout the whole world besides Prou. 9.1.2 And indeed a man or woman that hath once tasted the comfort of his adoption and saluation in Christ taught in the word and confirmed in the Sacraments will think it one of his greatest losses to lose and leaue these exercises and the greatest plague to be depriued of them and by them of the pledges of his goodnesse and fauor Thirdly when these are gone they know and consider the greatest stayes and helpes of their standing in the grace of God are vtterly taken away from them therefore they haue cause to lament as Psal 74.9 We see not our signes there is no more any Prophet neither is there among vs any that knoweth how long When he taketh away his word he lifteth vp his standard and goeth away And can there be greater cause to mourne then when God departeth from his people Vse 1 This reprooueth such as can lament bitterly and mourne heauily for the least earthly losses and troubles but neuer trouble themselues for losse of spirituall things It was not so with the wife of Phinehas she had many causes of mourning met together by heauy tidings that were told vnto her her father in law had broken his necke her husband was killed the hoste of God discomfited and the Arke of God was taken howbeit among all these none went neerer none so neere vnto her as the taking of the Arke and therefore she doubleth this which she could not put out of her mind and did after a sort put out all the rest â—â—m 4.22 The glory is departed from Israel for the Arke of God is taken But there are many in our daies that account it no losse at all to lose Sermon after Sermon Sacrament after Sacrament and one meeting in the house of God after another they can do this easily and neuer mourne for it Nay they are vexed and tormented as if they were vpon the rack that they are constrained to come so often to the word to the Sacraments and to the house of prayer See herein the great diffrence between the godly and vngodly It is the voyce of the faithfull When will the Sabboth come but the vnfaithfull say When will the Sabboth day be done Amos 8.5 It is the voyce of the faithfull Blessed are they that dwell in thy house Psal 84.4 but the vnfaithfull hold it a misery and bondage to be tyed so strictly and straitly to the publike exercises of religion It is the voyce of the faithfull 〈◊〉 42.2 and 7. 120.5 When shall I come and appeare before God but the vnfaithfull say When shall we depart out of Syon it is time we be gone It is the faithful mans voyce complayning Woe is me that I soiourne in Mesech that I dwell in the tents of Kedar but the vnfaithfull think theÌ„selues vnhappy that they must soiourne in the Tabernacle of God and dwel in his house If
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
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
and he called the name of the place Taberah Here we see the punishment of their sinne Obserue from hence â—â—ctrine that among other iudgements of God 〈◊〉 is one of â—â—â—s iudgeâ—â—â—ts fire is to be esteemed as one Thus he destroyed Sodome and Gomorrha Gen. 19.24 and burnt vp both cities and people So a fire went out from the Lord and consumed Nadab and Abihu the sonnes of Aaron because they offered strange fire Leuit. 10.2 Eliah the Prophet did call fire from heauen and consumed the captaines with their fifty 1 Kin. 1.10 The like we see afterward chap. 16.35 according to that in the Psalme The flame burnt vp the wicked Psal 106.18 Reason 1 This must be acknowledged to be a greeuous and fearefull iudgement because we say commonly and truely fire and water haue no mercy And we see by neuer failing experience that it is so Secondly it is one of the titles of God expressing his nature that he is called a consuming fire Heb. 12.29 Deut. 4.24 and 9.3 Vse 1 This teacheth vs that if it please God to lay this iudgement vpon vs at any time whatsoeuer the meanes or instruments be whereby it commeth whether by negligence or wilfulnesse or by the immediat hand of God wee must alwayes lift vp our eyes to heauen and submit our selues with patience to him wee must not rest in second causes but acknowledge his prouidence and consider what is said in this place that the fire of the Lord consumed the campe We must therefore no otherwise account of it Vse 2 Secondly it is our duty in this regard to serue God acceptably with reuerence and godly feare 〈◊〉 2.28 29 We must take heed to our selues lest we forget the couenant of the Lord our God we must make no grauen image or the likenes of any thing which he hath forbidden 〈◊〉 4.23 It is reason we stand in feare of him that is able to destroy vs suddenly and to arme his creatures as his souldiers to consume vs in a moment Thirdly it warneth vs that at the last day Vse 3 the whole world shall be consumed with fire and the elements shall melt with heat and the heauens shall passe away as a scrolle Seeing then all these things shall be dissolued 2 Pet 3.11.12 What manner of persons ought we to be in all holy conuersation and godlines looking for and hasting vnto the comming of the day of God! Wee neuer read nor heard of moe burning of townes houses theÌ„ within these few yeres testified by the continuall collections for the releefe of such persons as haue receiued losse that way It is a lamentable sight and mooueth much commiseratioÌ„ to see a few houses consumed to ashes these particular burnings put vs in mind of that generall burning Particular burnings put vs in mind of the generall burning when all things that worldly men so much esteem and for which they labour gape so greedily shal be on fire What should we so much delight our selues in costly apparell bespangled with gold and siluer or why doe we dote and set our affections so farre vpon the treasures of this life which wee know must all be burnt vp like stubble Lastly we are hereby admonâ—shed of a more Vse 4 terrible fire and â—â—ore fearefull spectacle then all the former for they are but as painted fires in comparison of the last fire Esay 30.33 which the breath of the Lord like a streame of brimstone doth kindle It was a fearefull fire fell vpon Sodom which burned their cities to ashes 2 Pet. 2.6 but their soules suffering the vengeance of God in eternall fire was more fearefull Iude ver 7. Matth. 25.4.1 Mar. 9.44 2 Thess 1.8 This is called euerlasting fire which neuer shal be quenched Into this shall the reprobate be cast be tormented in those flames These plagues are infinite vnspeakeable incomprehensible without end without ease without intermission without remedy without profit Other iudgmeÌ„ts haue some good vse many times bring profit to the sufferers after they haue been exercised by them but these shall bring none at al there shal be weeping gnashing of teeth Againe when the people first murmured God did not punish them as appeareth in the booke of Exodus they had not yet receiued the law but after the law was giuen knowledg shined as a candle in their hearts to direct theÌ„ God spared them not but entred into iudgement with them so soon as they sinned against him We learne hereby Doctrine that knowledge the light of Gods word receiued into our hearts encreaseth sin and iudgement Knowledge encreaseth sin and iudgment The seruant that knew his masters will and did not prepare himselfe to do according to his will shal be beaten with many stripes so saith Christ of the Iewes Luke 12.47 If I had not come and spoken vnto them they had not had sin but now they haue no cloake for their sinne For ignorance doth in some sort excuse that is make the sin not to be so great Again Reason 1 all colour and excuse is taken from such as haue the meanes of knowledge Ioh. 15.22 Luke 12 48. they cannot say they knew not Ioh. 12.48 the word shal iudge them at the last day which they haue heard This then teacheth that none sin more greeuously then such as liue in the bosome of the Church heare his word and receiue his Sacraments It had been better for them that they had neuer knowne the way of righteousnesse then after they haue knowne it 2 Pet. 2 22. to turne from the holy commandement deliuered vnto them and the last state of that man is worse then the first Matth. 12.45 Againe marke from hence the cause why iudgment beginneth at the house of God 1 Pet 4.17 1 Cor. 11.32 because here is the greatest light here God hath vouchsafed the greatest mercy heere he hath rained vpon his owne city while other places remained dry and withered As then they haue tasted the greatest mercies so they must be touched with the sorest iudgments Deut. 28.15 Lastly it standeth the Church in hand and euery true beleeuer to walk as wisely in the day redeeming the time Ephes 4 15.16 because the daies are euill If the word do not worke our conuersion it shall further our condemnation and wee make our selues two-fold more the children of hel then others that haue not been partakers of such graces He called the name of the place Taberah God doth not content himself to punish their murmuring but setteth vp a memorial or monument of their sinne thaâ— others might be taught and instructed by it to feare by giuing a new name to the place where the sinne was committed calling it Taberah that is a consumption or a burning The like we see afterward in this chap. ver 34. Doctrine Learne from these examples The iudgements of God are both punishments and
hee would make good his owne promise and all the words of his mouth shold be found true notwithstanding the want of meanes and the abundance of mouths that were to be filled with flesh The people are sixe hundred thousand footmen c. Shall the flocks and the heards c Or shall al the fish of the sea be gathered together c Here is the distrust of Moses though some labour to discharge him of it and to free him from it Moses dâ— distrust as if hee had desired onely to know the meanes that God would vse according as the Virgin Mary desireth to bee farther informed of the Angel Luke 1 34 But this is disproued by the answere of God who setteth downe his own power not the meanes how hee would effect it Wherefore I think the learned Iunius in this place is deceiued Annot. i◠〈◊〉 locum et â—lys in Num. and we neede not to labor too curiously to cleere the faithful of the remnants of sinne other infirmities forasmuch as he and other the best of Gods seruants haue their failings in faith and obedience as we see in the examples of Abraham Lot Noah Isaac Iacob Dauid Peter Thomas Zacharie Doctrine Many are 〈◊〉 failings of 〈◊〉 Gods seruiâ—â— and which of them not 2 Chron. 15 17 16 12 Rom. 7 17 18 19. because wee know in part and we prophesie in part wee are yet in our iourney and walke in our way and runne in a race we are not yet attained to our iourneies end we haue not yet obtained the crowne Againe we proceede all from an vnclean fountaine Iob 14 4. There is a combat remaining in vs betweene the flesh and the Spirit Rom. 7 23. Gal. 5.17 and these are contrary the one to the other and can neuer be reconciled The Vses hereof are first to shew that we cannot keepe the Law but in many things we Vse 1 sinne all Rom. 3 22 23. and therfore are subiect to condemnation The Church of Rome teacheth that a man may keepe the Law but they are ignorant of the law and of the iustice of God of sinne and of themselues For may they compare with the faithful before named 2 Secondly we do all neede the benefit of Christs blood 1 Iohn 1 7 8. and are iustified by him Rom. 3 24. but if we could keepe the law or could be without sinne then Christ had dyed in vaine Gal. 2 21. 3 Thirdly they are deceiued which holde the Virgin Mary to haue bin conceiued without originall sinne contrary to the tenour of the Scriptures which layeth open sundry her infirmities contrary to her owne confession who acknowledgeth her selfe to haue needed a Sauiour Luke 1 47. For seeing shee was borne after the common course of the nature of man who shall exempt her from the corruption and staine of nature The concâ—â—ti n of the blâ—ssed virgâ—â— made equâ—â— to Christs And what need was there that Christ Iesus should be conceiued by the holy ghost if he might haue a pure conception free from originall sinne without it Wherefore they may as well say that the blessed Virgin was conceiued also by the holy Ghost as affirme that shee was conceiued without sinne and so communicate the property and prerogatiue of Christs birth to her For if she were conceiued without Originall sinne her conception was miraculous whereas the conception of Christ could bee no more 4 Lastly let vs not rashly censure others for sin Iam. 3 24. but admonish with meekenesse considering our selues Gal. 6 1 2. They are most sharpe and seuere iudges of others that forget their owne infirmities Moreouer marke here the ground of Moses his vnbeleefe it is drawne from the course of naturall reason 〈…〉 rea◠〈…〉 ene◠〈◊〉 â—ith and from the consideration of the want of ordinary means Obserue from hence that naturall reason and carnall Wisedome are oftentimes enemies vnto faith The yeelding too much to our owne thoughts the beholding of things with an eye of flesh doe often make euen the faithfull doubt of Gods promises We see this in Sarah Gen. 18 12. in Nicodemus Iohn 3 4. in Zachariah Lu. 1 20. Math. 16 23. 1 Cor. 1 23. Thus wee are prone euermore to trust vnto humane wisedome For the things of God are oftentimes foolishnesse vnto those that think themselues wiser then God 1 Cor. 2 14. Secondly the carnall reason that remaineth in the regenerate is not subiect to the Law of God neither indeede can be Rom. 8 7. for no man is wholly regenerate the best consist of two men for they are partly the olde man and partly the new man they are partly regenerate and in part they remaine vnregenerate The Vses Therefore we must not counsell with flesh and blood in the matters of God Vse 1 in the mysteries of faith Rom. 4 19 20. Gal. 1 16. Prou. 3 5. Let vs consult with the Scriptures and make the word of God our Counsellers and learne to submit all that is in vs to the wisedome of God The eye is not able to looke vpon the brightnesse of the Sun so the eye of our reason is dazled at the glorious things of the gospell of Christ which things the Angels desire to looke into 〈◊〉 1 12. This is the cause that maketh many shrinke backe when they see the greatest number to walke in the broad way that leadeth to destruction when they see the Church for the most part to consist of the poorer sort and religion to be chiefly embraced of them they are offended WheÌ„ they see wicked men to prosper for the most part they walke by reason and not by Faith by the light of the eye not by the light of the Scripture But wee are euen the best of vs fooles and blinde in the matters of God and we must know our selues to be fooles before we can learne the wisedome of God and submit our selues vnto it Maruell not therefore if few beleeue and obey Vse 2 Secondly the naturall man cannot please God Rom. 8 5 6 7 8. all his knowledge reason wisedome and vnderstanding cannot make him accepted Tit. 1 15. Hee is without faith which purifieth the heart and therefore all his workes are vnsauoury before him Wofull therefore is the condition of an vnbeleeuer whatsoeuer hee doth is sinne in euerie thought word and deede he sinneth waking and sleeping he sinneth euen in the actions of religion and euery worke encreaseth his reckoning and addeth to the account that hee is to make And as the faithfull man the longer hee liueth the more gracious and acceptable he is to God so the vnbeleeuer the longer hee liueth the more he addeth to the heape of his sinnes and the day of his reckoning will be so much the more fearfull and dreadful Gen. 15 16. For as the Ammorites were daily filling vp the measure of their sinnes and so hasting vnto iudgement so is it with the vnregenerate person The sooner he dieth and is
out and told the people the words of the Lord and gathered c. We haue in these words to the end of the Chapter the third point to wit the execution both of that which God had promised in mercy and of that which he had threatened in iudgement Heere then is a double affect one touching the fellow-helpers ioyned in commission with Moses as his assistants They were as it were of his priuie counsell he prepareth them and God furnisheth them and communicateth his Spirit vnto them which is amplified by a double euent the first is common to all the seuenty elders they prophesied whereby God sealed vp vnto them the assurance of their calling and procured them reuerence among the people as we see in Saul 1 Sam. 10.10 and in Salomon 1 King 3.16 28 The second is speciall two of these Elders abode behind in the tents and came not to the Tabernacle shewing themselues by this drawing backe vnwilling and accounted themselues vnable and vnworthy to vndergo the charge as Saul when he was annointed to be king hid himselfe among the stuffe 1 Sam. 10.22 as also Moses and Ieremy did when they were called knowing that none is sufficient for these things Heereupon a yong man who he was or to what end he did it it is vncertaine because it is not expressed made report of their prophesying to Moses at the hearing whereof Ioshua desireth him to forbid them by his authority hee was too much addicted to the person of his master as many hearers are to their teachers as Paul complaineth that some did hold of Apollo and some of Cephas 1 Cor. 1.12 as in our dayes many conceiue too highly of Luther otherwise a very worthy man howbeit Moses tendring the good of all the people more then his owne glory reproueth his corrupt affection Enuiest thou for may sake and sheweth a contrary disposition in himselfe desiring that all the Lords people could prophesie c. The other effect is touching the flesh prouided and supplied which is enlarged by the instrumentall cause a winde went foorth from the Lord by the place from whence they came from the red sea out of Africke in great plenty and abundance by the miserable issue and euent of all While the flesh stucke betweene their teeth they were striken with a great plague and perished in great numbers and lastly by a memoriall of the sinne and of the punishment the name of the place was called Kibroth Hattaauah that is the graues of lust for there they buried the people that lusted In this diuision it is to be noted that Moses going from the presence of God relateth nothing but that which God had spoken vnto him and commanded him to speake vnto theÌ„ and therefore the Ministers are warned thereby to teach nothing but what they haue receiued from the word as it were from the mouth of God Num. 6 22 18. 1 Corin. 11 23. Mat. 28 20. They are his messengers and embassadours emploied by him Mal. 2 7. This condemneth vnwritten verities and traditions maintained in the Church of Rome vnder which they would conuey vnto vs a fardell fraught with their owne inuentions But let the Ministers giue attendance to the reading of the Scriptures and consult with God by them 1 Tim. 4 13 15 16 and let al Gods people shut their eares against humane deuises open their eares and hearts to receiue whatsoeuer God shall teach them in his word 1 Kin. 13 15 16 17. c. There ran a young man and told Moses and said Eldad and Medad do prophesie in the campe Ioshua said My Lord Moses forbid them Ioshua feared lest the credite and reputation of Moses should bee lessened among the people by this communication of his spirit He had a good intent howbeit he was iealous of his master amisse which proceeded from the corrupt fountaine of enuy for which he is reproued Out of which I might generally obserue that it is the duty of masters to reproue their seruants â—octrine 〈◊〉 the duty 〈◊〉 masters to â—â—â—roue their â—â—â—â—ants as Christ doth oftentimes his Disciples Priuate men that haue onely a generall charge are bound to reproue Exod. 22. Leuit. 19 17. much more such as haue the ouersight of the waies of others Againe conniuence concealing of sinne is a kinde of consenting vnto sinne he that hideth and reproueth not his friends faults maketh them his owne As it is in prouision for the family so it is in instruction he that prouideth not for the good of their bodies is guilty of their death if they perish through want of temporall things so he that regardeth not the good of their soules their blood shall be required at his hands if he suffer them to perish through want of instruction This reproueth all such masters as encourage Vse 1 or flatter their seruants in euill or suffer them to do what they list These cast away all care of their seruants as Caine did of his brother saying Am I my brothers keeper so do these say Am I my seruants keeper Gen. 4 9. are they not old enough to looke to themselues to take charge of themselues shall wee make them alwaies as babes children He is iustly accounted a cruell master that would suffer his seruant to drowne himselfe when hee may hinder him and saue him aliue Eli is punished for suffering his sonnes to run on in euill Secondly inferiours must suffer reproofe of their gouernours willingly and patiently and not breake out into choler against them like brute beasts that are vnteachable and vntractable which kicke spurne at the handling of their wounds and sores because they want reason to conceiue what is good for themselues so are these vtterly ignorant what is good for their soules The patient loueth the Physition though his potions be bitter and the Surgeon mortifieth corrupt members fooles doe hate correction saith the wise man Prou. 5 22 17 10. and it is oftentimes the cause of ruine of vnbrideled youth these do in truth hate their own soules which is a fearefull kinde of hatred Lastly let all gouernors superiours haue an eye euer watchfull ouer the waies of such as are vnder them that so they may encourage them in well doing and reproue them for euil doing This was in Elisha toward Gehazi running after Naaman and hunting after bribes 2 Kin. 5 25. Thus also did Salomon hee had an eye ouer Shemei and quickly found out his departure out of Ierusalem and wandering beyond the bounds set vnto him 1 Kings 2 43 44. Let euery one therefore take heed to their charges My Lord Moses Note heere the title which Ioshua giueth to Moses he contenteth not himselfe to call him by his bare name but before it he prefixeth a title of honour This teacheth that inferiours must vse speeches of reuerence subiection toward their superiours Doctrine Inferiours must shew reuerence towaâ—d their superiours as Mal. 1 6. 1 Pet 2 14
and 3 6. 2 King 13 14. Neh. 2 5 Ester 5 4 8. 2 Sa. 24 3. 1 Sam. 25 24 c. Thus haue Gods children by the light of the word and the vngodly by the light of nature performed this duty And no maruell because superiours beare Gods image to inferiours are to them not by mans inuention or vsurpation but by the ordinance of God in Gods stead as Moses made Ruler and Gouernor was to Aaron Exod. 4 16. He shall be to thee in stead of a mouth and thou shalt be to him in stead of God Againe we haue the expresse law commandement of God binding the consciences of al Exod. 20 12. Psalm 82 6. Lastly they are sâ—t ouer inferiours not for their owne glory but for their good 1 Tim. 2 2. Rom. 13 4. He is the Minister of God to thee for good Vse 1 This principle offereth these vses first a reproofe of those that are so farre from yeelding them reuerence that they reiect their authority and cast off their yoke froÌ„ their necks they mutter at theÌ„ their commandements they reuile them and vse vnreuerent speaches to them and of them both before their faces and behind their backes which ought not to be Hence it is that Moses saith Exod. 22 28. Thou shalt not reuile the Gods nor curse the Ruler of thy people And Eccl. 10 20. Curse not the king no not in thy thought and curse not the rich in thy bed-chamber c. And the Apostle willeth Titus to exhort seruants to be obedient to their owne masters and to please them well in all things not answering againe Tit. 2 9. It falleth out for the most part that they haue least honour at their hands of whom they ought to haue greatest Fathers and masters haue many times more honour out of their owne doores then they haue within them of other mens seruants and children then they haue of their owne For as Christ saith A Prophet is not without honour but in his owne country among his owne kinne and in his owne house so is it for the most part with all parents and masters Mark 6 4. Secondly if this duty be to be performed vnto men much more must we hold it to bee due vnto God If reuerence and obedience be due to mortall men who haue the image of God vpon them and that darkly obscurely how much more may God iustly chalenge these duties who hath giuen power and authority vnto men Iohn 19 11. Hence it is that God saith by the Prophet If I bee a father where is mine honour and if I be a master where is my feare Mal. 1 6 8. If ye offer the lame and the sicke is it not euill Offer it now vnto thy Gouernour will he be pleased with thee or accept thy person Numb 12 verse 14 Heb. 12 verses 9 10. Lastly it belongeth to all superiours so to carry themselues that they may procure and deserue reuerence do not iustly bring contempt vpon themselues For this cause doth Paul teach Timothy to flye youthfull lusts 2 Tim. 2 22 and to beware that he giue not occasioÌ„ to make others despise his youth 1 Tim. 4 12. which he shall do if he be an example to the beleeuers in word in conuersation in charity in spirit in faith and in purity Forbid them Heere we see what Ioshua would haue Moses do he counselleth him to restraine them A young man young counsell The Doctrine from hence is Doctrine Young men are ordinarily rash in iudging of others that young men are commonly and ordinarily rash in iudging others yea more rash then elder men consequently more apt to iudge amisse and to giue euill counsell sentence of such things as are well done Such were Rehoboams green heads they gaue greene counsell and such as cost him the losse of the greatest part of his kingdome 1 Kings 12 verses 8 13 14. Grauity and sobriety are commended in elder men Titus 2 1 2. but young men follow the vanity of their young yeares Eccl. 11 9 10. The reasons are plaine First age yeares Reason 1 bring experience and ripenesse of iudgment and so wisedome Youth is as greene timber age as that which is seasoned Iob 32 7. I said Daies should speake and multitude of yeares should teach wisedome Againe their affections being hotter and stronger are more vnconstant and vnbrideled ready to runne into extremities as vntamed heiffers not vsed to the yoke Lastly they put farre from them the euill day they thinke themselues priuiledged by their age and make account they haue time enough hereafter to enter into better courses They liue for the most part as if they had made a couenant with death and with hell and are lesse carefull to be kept and guided within the compasse of Gods lawes Forasmuch as sentence is not executed speedily against an euill worke Eccl. 8 11. their hearts are fully set in them to do euill The vses First this teacheth vs not to rest Vse 1 in the iudgement nor to follow the counsell of yong men except they haue old mens gifts and graces in them For touching gifts it is true which Elihu testifieth Iob 32 9. Great men are not alwaies wise neither do the aged vnderstand iudgement Old men may be yong in gifts and young men may bee old in gifts Secondly let young men suffer their elders to speake before them especially in censuring things that are strange It is a point of wisedome for all especially for young men to suspect their owne iudgement and sentence concerning others their persons their gifts and their actions Thirdly it reproueth those that set vp in the Church promote to the office of teaching such as are young in yeares and gifts and not yet seasoned to build vp others but are light wanton rash not graue discreete and sober Adde vnto these such as aduance those that are planted newly conuerted to the truth of the Gospel before there be sufficient triall made of the soundnesse of their religion and the sincerity of their conuersation Paul teacheth Timothy that the Minister must not be a nouice or one newly come to the faith 1 Tim. 3 6. lest beeing lifted vp with pride he fall into the condemnation of the diuell It is a fault among vs that we many times giue too easie accesse to the Pulpit to such as beare themselues as conuerts among vs I meane such as haue beene fugitiues and forsaken our Church and returne home againe oftentimes worse then they went out and liue scandalously to the dishonour of God and the offence of many Such ought to bee thoroughly tried and proued let them liue in the place of common christians before they bee trusted with the place of Captaines and let them thereby purchase to themselues a good degree to farther promotion Lastly seeing rashnesse and vnaduisednesse are specially incident to youth let them learn to season their yeares with the word of God
against him howbeit this is greater wherein not his enemies reproached him and those that hated him did not magnifie themselues against him but his deerest friends and acquaintance as befell also to Dauid Psal 55 12. The church maketh this complaint Cant. 5 7. That the watchmen that should haue bene both her guide and her gard smote her and wounded her the keepers of the wals took away her veile from her And Christ fore-telleth that a mans enemies shall be they of his owne house Marke 6 4. This befell vnto Iob a man full of sorrowes his owne wife that lay in his bosome and his friends that were as his owne soule were the cheefe causes of his greatest anguish Abel found no worse friend then his owne brother that came with him to the place of Gods seruice Gen. 4 8. So Ismael persecuted Isaac Ismael borne after the flesh him that was borne after the Spirit Ge. 21 9. Gal. 4 29. Ioseph receiued hard measure of his brethren who was by them sold for a bondslaue Ps 105 17. Moses was fain to fly out of Egypt because a Iew one of his owne brethren diuulged his killing of the Egyptian The same befel Zachariah the son of Iehoiada the priest who had saued the kings life and set the crowne vpon his head yet he remembred not the kindnesse of the father but slew his son the father had in a maner giuen him life but he took away life from his son 2 Chro. 24 21. Who vexed the church and trobled the Apostles more then false brethren 2 Cor. 11 26. The cause of this is the enmity betweene Christ and the serpent and the seed of them both which shewed it selfe immediately after the fall in Cain who was of that euil one slew his brother 1 Ioh. 3 12. The vses which wee must make heereof are Vse 1 First to marke the truth of that which Christ teacheth Math. 10 34 35 36. that hee came not to send peace on earth but rather a sword and to set variance betweene man and man And in another place I am come to send fire on the earth and what will I if it bee alreadi◠kindled Luke 12 49. Hee speaketh not of the effect but of the euent not what the Gospell bringeth forth properly but what it worketh accidentally not what it procureth in the faithful but what it produceth in the vnfaithfull Secondly God will haue al his to be wel tried Vse 2 which are in the faith euen for their owne good that we may know what we can suffer for the truths sake when we haue sealed it vp by our patience in all tribulations Thirdly hence ariseth comfort in our sufferings For do we suffer affliction at their hands of whom we hoped for better dealing maruell not at it neither thinke it strange but let vs comfort our selues with the examples of Gods children who haue had the same measure measured out vnto them before vs nay let vs lay before vs the example of Christ himselfe who had experience of it not only in his owne countrymen the Iewes but in Iudas one of his owne disciples of whom the Prophets prophesied He that dippeth his hand with me in the dish the same shall betray me Psal 41 9. Matth. 26 23. Lastly from hence we learne in all discomforts Vse 4 to flie vnto God after the example of Dauid who gaue himselfe continually to prayer when hee was vexed by such vnexpected enemies Psal 55 16. when he had complained that his frend and companion rose vp against him hee addeth As for me I will call vpon God and the Lord shall saue me So it ought to be with vs that wee may finde comfort in God when we can find none among men Againe Miriam and Aaron were of great reputation among the people and sanctified in a great measure Aaron was the Lords high Priest consecrated and annointed with holie oile Miriam was a prophetesse and one that sung the praises of God after their deliuerāce from Pharaoh Exod. 15. yet loe how both of them faile in duty and sin against God oppose themselues against his seruant Moses whereby we learn that none are so sanctified but they faile many wayes None so sanctified but manie wayes they faile Let no man therefore dreame of perfection in this life Rom. 7 14 18 19 20 23. Moreouer from this example obserue that contentions are oftentimes in the church euen between the members of the same body Doctrine Contentions and strife are often in the Church True it is it were to be desired that ther were perfect loue and vnity peace and concord in the church but this is rather to be looked for then to be found There arose strife betweene Abraham and Lot Gen. 13 8. betweene Paul and Barnabas Acts. 11 2. 15 39. betweene Peter and Paul Gal. 2 11. So in the Church of the Corinthians though they were sanctified in Christ Iesus and called to be Saints yet there were contentions among them 1 Cor. Reason 1 1 11. And no maruell for first of all we know in part and we prophesie in part wee know somewhat but we are ignorant of much more Reason 2 then we know 1 Cor. 13 9. Secondly there must be euen heresies that they which are approued Reason 3 may be knowne 1 Cor. 11 19. Thirdly Satans malice is exceeding great he soweth the seeds of discord among the godly for his hatred is exceeding great against the church and he desireth nothing more then the ruine thereof Reuel 1.2 4. Lastly selfe-loue remaineth in the best men which is a remnant of the flesh this spurreth vs forward to spurne against one another and while we challenge too much to our selues we ascribe too little vnto others 1 Cor. 13 5. This offereth to vs this truth that vnitie is Vse 1 no note of the true church forasmuch as it is somtimes out of the church when as contention is in it The false Prophets were manie that conspired against Micaiah Eliah and Ieremy Christ was condemned by a common voice of the people and consent of the Pharisies which cried out Away with him Crucifie him crucifie him Luk. 23.18.21 Thus then the mouths of the papists are stopped which doe please themselues in an idle conceit of a generall agreement of many people and Nations which is oftentimes a maintenance of error vnwholesom doctrine when it is ioyned with it The vnity of one faith and of the same doctrine beleeued and confessed wee acknowledge to be a true marke of the true Church Where there is the preaching of this faith the doctrine of Christ and the sealing vp of the same with the true administration of the Sacraments there is a true church of God The vnity which is without that doctrine which is according to godlinesse is as the crie of the whole city in maintenance of their idolatrie Great is Diana of the Ephesians Act. 19 28. Or like to the house which the strong man
darkenesse of the night the distance of the place the weaknesse of the sight the excellency of the obiect and the infirmitie of olde age Psal 139 7 8. but nothing can hinder the light of his eye no darkenesse no distance no age Reason 2 Secondly he is infinite in nature he cannot be excluded out of any place wee may shut out the company of men and haply the light of the Sunne but it is impossible to shut out him that is euermore present in euerie place euen as the light is present to those that walk abroad at noon day whether they open their eies or shut them whether they see it or not so the Lord is present to all men though hee be not seene of al yet they cannot go from his presence If then he cannot be farre from euery one of vs it will follow from hence that he must needs know all our workes and words Reason 3 Thirdly he is omniscient hee knoweth all things nothing can be hid from him Prou. Reason 4 15 11. Fourthly he iudgeth all things and all men according to their workes It is his office to be the iudge of all the world Gen. 18.25 therefore he heareth knoweth and vnderstandeth all things 2 Cor. 5 10. otherwise he cannot do righteous iudgement Hee will not proceede vpon the bare and naked information of others or by vncertaine gesse and coniecture but hee iudgeth according to his owne knowledge which is euer certaine and neuer doubtfull Euery iust iudge proceedeth vpon a knowne and manifest cause Vse 1 We inferre from hence that it is in vain for any man to be high conceited of himself like the proud Pharisee seeing God knoweth his estate and condition more truly and throughly then himselfe Miriam and Aaron in this place holde themselues as great Prophets as Moses but GOD knew the pride of their hearts and the vanity of their words He knoweth what each man thinketh in his heart speaketh with his tongue In vaine do any highly esteeme of themselues and ouer-value their owne worthines seeing they are so well knowne within and without to God as he valueth of them so they are indeede and not otherwise If a man know one good thing in himselfe the Lord knoweth ten euill things in him that are sufficient to make him vile abhominable in his sight Of the proâ— Pharisie in the Gospelâ— The hypocriticall Pharisie in the Gospell knew a few things in himselfe which he thought and prized to bee exceeding good but alas the Lord that seeeth not as man seeth knew for these seeming good things many inherent euils that made him hatefull to God The church of Laodicea was very greatly conceited of it selfe saying I am rich and increased in goods and haue need of nothing but the Lord heard this and knew that it was wretched and miserable and poore blind and naked Reu. 3.17 It is not so with men as they value themselues but as God valueth theÌ„ for he knoweth all things yea those things in them by them which they know not or see not in themselues There are three errors which did deceiue the Pharisie in esteeming of himself at too high a price which deceiue also many thousaÌ„ds in the world as well as him The first is his error of comparison Three 〈◊〉 which did â—ceâ—â—e the pharisie in comparing himselfe with another person which was to behold his face in a false glasse For he thought he had found out a man worse then himselfe and this made him come boldly and confidently to God with these words Lord I thanke thee that I am not as other men nor as this Publican Lu. 18.11 This comparison was that wherein he was greatly deceiued he thought himselfe iust and that he must needs be singular good because one stood by him and many others liued with him whom hee thought to be worse then himselfe A second cause of his error was his freedome from some grosse sins of the second Table which he iudged others to be guilty of I am not an extortioner vniust or an adulterer therefore he thought he must needs be a right honest and iust man His third errour sprang from his performance of some duties of religion to God I fast twice in the weeke I pay tythe of all I possesse thereupon he perswaded himselfe that he was truely religious and holy in Gods sight These were his fond conceits and all of them erroneous because he went away condemned by Christ notwithstanding all these gay and glorious workes verse 14. These things touch vs also neerely who are carried away with the same deceitfull pretences For first we also lay the foundation of godlinesse vpon a comparison if we can find out any worse then our selues we take our selues to be simply good men as a wise historian saide of the Popes that the bounty or goodnes of the Pope is praised Guic lib. 1â— when hee exceedeth not the malignity of other men This course will vtterly deceiue vs for when the Lord shal come to iudgment he wil not iudge by coÌ„parisons what we are to such a one but according to his law thogh he find vs better then some other men yet wil he enter into iudgement with vs because hee findeth vs to be worse then we ought to bee by his word wherby we must be iudged at the last day Io 12 48. The second errour deceiuing the Pharisee and others in our age is because they are free from some grosse sinnes and therefore take themselues to bee iust and vpright men if they can make it good that they be no vsurers no vncleane persons no drunkards no murtherers oh then they are as honest perfect men as the best of them all but God wil not saue vs for some euils which we want but condemne vs for those which we haue For though thou want these thou maist abound in other Lastly they thinke if they performe some duties of the first Table which sauour of religion they are in very good case if they can say I heare often I pray often I receiue the Lords Supper they go away with this strong fond conceit that they are to bee holden religious persons This therefore cannot serue our turnes for this we may doe and yet bee proud hypocrites We may pray yet without any feeling zeale or good affection We may heare and yet practise nothing but liue in disobedience We may reuerence the Minister and entertaine him in our houses and yet reforme no sinne that he reproueth We may come to the Lords Table and yet come as Iudas did and goe away as he did that is without a sound heart and a right faith So that we may say of such as Christ himselfe doth Luke 16 verse 15. Ye are they that iustifie your selues before men but God knoweth your hearts for that which is highly esteemed amongst men is abhomination in the sight of God The Lord knoweth how we pray how we heare
him that ruleth all things Vse 3 Lastly it reprooueth such as are contrary minded who neuer came neere where this grace groweth These offend diuers waies first by anger hatred cruelty and reuenge directly against the precept of the Apostle Ro. 12 19. Secondly by reioycing at the calamity of good men as Shemei insulted ouer Dauid when he fled from his sonne Absolon and was constrained to passe ouer Iordan for safety of his life So was it with the Babylonians Edomites ouer the Israelites Psal 137 7. Obad 12 13. Thirdly by enuying and grudging to see others prosper and to greeue at the sight of it But it will be said If we put vp iniuries Obiect we shall be accounted no better then fooles and cowards and be laughed at for our labor Answ Answer We must not regard the corrupt iudgment of man 1 Cor. 4 3. These that are wise in their owne eyes loue the praise of mē more then the praise of God Ioh. 12 48. Let vs seeke the praise of God which is indeed the true praise as for other estimation without this it is but a shadow of true glory if it bee so much And this is a certaine rule that it is no cowardize at all to obey God and to follow his commandements neither is it any point of wisedome to bee ready to reuenge Ier. 8 9. And tell me to what end serue Magistrates in the commonwealth to what ende serue masters in the family are they not set vp of God to end controuersies betweene man and man and quarrels betweene seruant and seruant It is no want of manhood for a subiect to complaine to the Magistrate and to say as the poore widow did in the Gospel Auenge me of mine aduersary Lu. 18 3. It is no part of a coward for the seruant to acquaint his master with the wrongs that are offered vnto him by his fellow seruant Obiection But it is hard for flesh and blood to put vp wrongs and to digest the iniuries which are measured vnto vs. Answ I will say more then that it is vnpossible for flesh and blood to do it Answer if we bee no more then a lumpe of flesh but withall I adde that flesh and blood in the matters of God are euill counsellers and if we haue no more in vs then these and no farther worke begunne in vs it is certaine we are not Gods children neither shall inherite Gods kingdome If we be not spirit as well as flesh wee are none of his 4. And the Lord spake suddenly vnto Moses vnto Aaron and vnto Miriam Come out ye three vnto the Tabernacle of the Congregation they three came out 5. And the Lord came downe in the pillar of the cloud and stood in the doore of the Tabernacle and called Aaron and Miriam and they both came foorth Hitherto of their sinne now wee come to Gods proceeding against them consisting partly in a citation partly in a conuiction and partly in the execution of punishment vpon the principall offender First we see how the offenders are cited and summoned to appeare before the Iudge for GOD doth as it were send a processe for Miriam and Aaron to appeare and hold vp their hands at his barre to plead guilty or not guilty He calleth the parties offending and the party offended and wronged before him Albeit the Lord know all things yet he will proceed iudicially against them The doctrine from hence is plain that God neuer bringeth iudgements vpon any people or person Doctrine God neuer bringeth iudgment vpon any but hee searcheth and findeth sufficient cause but he doth first search and finde sufficient cause why hee doeth so Whensoeuer he cometh to iudgement hee will proceed vpon a manifest ground and vpon a iust and knowne cause he neuer doth it rashly but vpon deliberation Gen 3 13 14 and 11 6 7. and 18 31. Zeph. 1 12. The reasons are euident For first heereby Reason 1 the iustice of God is cleered for heereby it appeareth that whatsoeuer he doth inflict he doth it not through any malice to their persons but because they haue iustly prouoked him by their sinnes he doth it in loue to iustice and in hatred to sinne He that hateth a man will smite him before hee make any enquiry of the matter as they dealt with Paul they scourged him to know what hee had done and what was the matter of which hee was accused Acts 22 ver 24. It is not so with God Secondly the Lord requireth that all Magistrates should obserue this course Deut. 13 14. If then he charge them to enquire before they proceed to iudgement much more wil the Lord himselfe obserue the same order This teacheth vs that the iudgements of Vse 1 God must needs be acknowledged to bee alwaies iust though they be sharpe and greeuous yet they are euer righteous For we see he proceedeth vpon knowne causes he goeth not vpon vncertainties but seeth knoweth all things which appeare naked and open before him The heart of man is shut vp from the sight of men and they cannot possibly discerne what lieth and lurketh therein onely it is the Lord that discerneth the heart Psal 33 15 1 Iohn 3 20. The workman must needs know the worke and whatsoeuer is in the work much better then the worke it selfe God is the maker of the heart of man therfore cannot but proceed vpon iust knowne causes Secondly this stoppeth the mouthes of wicked Vse 2 men which are ready to accuse God of iniustice as those in Esay 58 3. where they complaine as if GOD did not see or regard them and Ezek. 18 2 3. they tooke vp a prouerbe saying The fathers haue eaten sowre grapes the childrens teeth are set on edge These thought that God punished without measure or rather without cause But as he knoweth all things so he neuer doth any thing but hee goeth vpon a sure ground he maketh enquiry first of all and afterward proceedeth to iudgment Many do so harden their hearts forget their owne waies that they cannot perceiue the iust proceedings and punishments of God If God once open their hearts to see the order which he obserueth they will confesse his iustice condemne their own folly Thirdly it teacheth and instructeth euery Vse 3 man that he should search his owne waies diligently when the hand of God is any way vpon him and consider that God proceedeth in all his iudgements iustly and vpon a sure and tried ground And if a man by searching and sifting his owne waies finde somewhat in himselfe worthy of such iudgement he must know that God knoweth much more by him then himselfe doth 1 Ioh. 3 ver 20. If the patient knoweth somewhat of his own disease the Physition knoweth much more then hee doth so is it in this case he that is a patient vnder Gods hand if he know any thing by himselfe he may well know that God knoweth much more if men by examining
their consciences can finde out somewhat we may iustly feare and suspect there is more behinde that is vnespied of vs and therefore we haue iust cause to humble our selues vnder his most mighty hand We should iudge our selues that we may not be iudged of the Lord. 1 Cor. 11 There is no way to escape his iudgement that knoweth all and is ignorant of nothing Fourthly it is a matter of great comfort to Vse 4 those that are the Lords because though they be oppressed with false iudgements vncharitable calumniations of men yet when hee iudgeth he will iudge righteously when hee cometh to try all the children of men he will first make enquiry before euer he proceed against them Therefore this is the comfort of euery man he shall neuer bee wronged before God howsoeuer he may be before men so that he may stand at defiance with all his aduersaries whatsoeuer they be forasmuch as GOD will proceed so iustly and righteously with him Though they haue heauy and horrible things laid to their charge by malicious men yet God himselfe will do them right and albeit they be denied iustice vpon earth yet with God they shall be sure to haue righteous iudgement Fiftly this serueth to informe those that sit Vse in any place of iustice to doe right to others either publike or priuate in the common-wealth or in the family namely that they ought not to proceed but vpon a sure and knowne cause It is the practise of God so to do and it ought also to be theirs and as it is the practise of God so also it is the precept and commandement of God to which they ought to be obedient Whosoeuer wil iudge truely he must labour so to do it that he peruert not iustice It is the course that God hath vsually taken and therefore they that would be like vnto God must proceed after the same maner so as they haue him for an example First we must make enquiry and after the cause is tried known to sit in iudgement otherwise we can neuer deale iustly Pro. 18 13. Acts 21 33 22 24. Some do altogether trust reports and accusations of seruants and haue but one eare to heare but as we haue one eare that we lend to the accuser so we should keepe another alwayes for the accused Lastly this putteth vs in mind of the generall Vse 6 iudgement at the last day that all must appeare before Gods iudgement seate and be iudged of him Dan. 12 2. True it is there shal mockers arise and there are such atheists already risen in the world that shall say where is the promise of his coming howbeit the iustice of God requireth it though the patience of God do deferre it We see not this alway done in this world 〈…〉 â—1 6 â—6 25. â—15 19. â— 10. 〈…〉 5. At that day shall euery man receiue according to the things he hath done in his body whether good or euill Let vs therefore endeuour euermore to keepe a good conscience toward God and men 6. And he said heare now my words If there be a Prophet among you I the Lord will make my selfe knowne vnto him in a vision and will speake vnto him in a dreame 7. My seruant Moses is not so who is faithfull in all mine house 8. With him will I speake mouth to mouth c. After the citation followeth the conuincing of those guilty persons to their faces For in iudgment the parties accused must be present 〈◊〉 51. 〈◊〉 10. 〈◊〉 15. â— 16. This conuiction hath a preface commaÌ„ding them to heare for it is the duty of all to heare when God speaketh and the substance it selfe containing Gods arguing pleading witnessing against them and a reproofe of them In the pleading God declareth that he communicateth himselfe in special manner to Moses aboue the rest of the Prophets hee spake to them by visions and dreames but to him mouth to mouth apparently not darkly But did Moses see Gods essence behold him as he is who is said to behold the similitude of the Lord. Answ No man hath seen God at any time Deut. 34 10. Exod. 33 and 34. He saw the likenesse of God not the essence of God He saw him in a certaine resemblance so farre as he was able to bear and comprehend and farther then any other and in a greater measure and degree then the rest For as God called him to a greater office and function so he endued him with greater gifts Heb. 3 4 5. Obserue froÌ„ hence that in former times God vsed many waies to discouer and manifest his truth and will vnto his people Heb. 1 1. See heereby the greatnesse and excellency of his hand hee hath diuers waies to manifest his truth he vseth what seemeth best to himselfe Iob 33. Againe we haue occasion heereby to consider that Gods mercy is greater to vs theÌ„ to our fore-fathers Christ hath left vnto vs from the bosome of his Father the doctrine of the Gospel shining bright in our eies Moreouer in comparing Moses with the Prophets and preferring him Doctrine God reuealâ—th himseâ—f â—o one mo e then to anoâ—her â— Cor 12. â— 3 Luke 1.16.17 Mat 11.11 2. King 2 9. We see that God reuealeth himselfe to one more then to another and giueth greater gifts to some then he doth to other to Moses more plenti ully then to the Prophets To the end we should stand in need one of another and thereby binde vs more closely together and to try vs how wee will employ them to the good of others as he doth in earthly blessings This point is of good vse vnto vs being rightly applied Let Vse 1 not such as haue receiued a greater portion and measure of grace contemne such as haue lesse for should the seruant disgrace or reproch such as the master of the house doth accept and approue nay doth grace and honor Mat 25.23 And as for such as haue receiued lesse let not them enuy those that God hath made aboue them for though one member in the body haue more honour then another yet is there no diuision in the body so the stronger should beare with the weaker Againe let euery Vse 2 one be thankefull for gifts receiued that they may be sanctified to our selues and to others 1 Cor. 14.18 Lastly it behooueth vs to Vse 3 stirre vp the gifts that are giuen vnto vs and to desire the best gifts that thereby wee may doe the most good It is dangerous to hide the gifts we haue receiued as the euill seruant did his talent And if to couer them vnder a bushell much more to turne them and apply them to the destruction of the Church the subuerting of the faith as many doe that are not sanctified Let vs labour to vse them and to vse them well that we may grow in knowledge zeale and sanctification 2 Tim. 1.7 lest they decay in vs so be taken away
are swept away together with one vniuersall Flood Gen. 7. The like wee might say of Sodome and Gomorrha and the cities about them which giuing themselues to fornication and going after strange flesh suffered the vengeance of eternal fire Iude ver 7. The like we may say of kings and Princes nobles iudges Magistrates old and yong bond and free 2 Sam. 12.10 11. 2. King 7.19 20. and 1.9 10. Luke 12.20 and 16.22 23. Psalm 82.6.7 and 49.2.10 1. Sam. 2.29.30 Luke 1.20 Eccle. 11.9 2 King 2.24 Reason 1 God chastiseth his children that they shold not be condemned hereafter 1 Cor. 11.30 32 when they runne astray he putteth as it were a bridle in their mouthes whereby they are curbed and kept in obedience Secondly hee is constrained to take this course least they should trust in themselues whereas they should trust in the liuing God 2 Cor. 1.8.9 We are hardly driuen out of our selues and to renounce all confidence in the flesh We are quickely induced to sacrifice vnto our net and to burne incense vnto our drag Hab. 1.16 Thirdly hee doth it to humble vs and to prooue vs Deut. 8.2 Reuel 2.10 and that hee may doe vs good in the latter end Deut. 8.16 2 Sam. 16.12 so that he aymeth euermore at our good Vse 1 Vses follow See from hence the cause why they keepe Gods word whiles other run on in euil Psal 119.6.7.70.71 It is good for them that they are afflicted for before they went astray and wandred from his commandements Doubtlesse if they had all things that the corrupt flesh desireth and lusteth after they would runne into all excesse of riot with other men for as they are no better then other by nature so their workes would be no better then the workes of others God seeing much drosse in them is driuen to cast them into the fining pot to purifie them that they may bee as pure and precious golde in his sight Vse 2 Secondly we must learne hereby to iustifie God and to condemne our selues For if sinne draw downe his iudgements vpon the most excellent that offend then doubtlesse wee are bound to confesse that in his corrections he is iust and mercifull Lam. 3.22 When he afflicteth a nation or particular soule with famine sword or pestilence as his quiuer is full of arrowes he correcteth indeed but the cause is in our selues for his iugements are wrought out by man himselfe and we must learne to search out the cause in our selues It is sinne onely that deserueth and draweth downe his iudgements We must therefore learne to iustifie God in all his wayes and workes yea if he should ouerthrow our nation and strike downe our brethren and sisters and bring vs vtterly to confusion because we prouoke him daily by our iniquities his compassions neuer faile and for that cause alone wee are not confounded Thirdly we learne that there is no respect Vse 3 of persons with God in punishing for none shall escape his hand He punisheth not the simple and letteth others escape no man can pleade any immunity or impunity by his high place by his honour riches possessions or any other prerogatiue whatsoeuer Rom. 2.6 for he will render to euery man according to his deedes He looketh not vpon the outward appearance but so many as haue sinned without law shall also perish without law and as many as haue sinned in the Law shall be iudged by the Law As God in the decree of his election respecteth no mans peâ—â—on nor in bestowing his graces of saluation which are the fruits of election as vocation faith Gal. 3.28 iustification sanctification and such like so in his corrections and chastisements hee doth not strike the poore and spare the rich winke at the noble and honourable and strike downe the vnnoble and baser sort but hee respecteth euery one as he findeth him and punisheth sinne wheresoeuer sinne reigneth that all should feare Fourthly conclude necessarily that the Vse 4 wicked cannot escape If he strike his friends he will not passe ouer his enemies If the gold must passe the furnace the drosse shall be reiected If the good corne must be ground in the mill before it can be bread for the vse of man the chaffe shall be burned vp with fire vnquenchable Prou. 11.31 1 Pet. 4.17 18. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner and if the righteous scarcely be saued where shall the vngodly appeare It is well said of one that the tribulations and afflictions of good men doe not bring them behind the wicked but rather shew that the plagues and punishments of the wicked are yet behind for God reserueth wrath for them Nahum 1.2 and will take vengeance of his aduersaries Ierem 25.29 Luke 23.28.31 The death and passion of Christ hath taken away the vengeance curse of the afflictions of the godly as he hath taken away the sting of death and strength of the law though both death and the Law remaine so that whatsoeuer remaineth in the cup for vs to drinke is wholesome and medicinable The vngodly doe now laugh at vs and deride vs when they see vs beaten at our Fathers hand in the house or at our masters hand in his schoole so it was with Dauid they clapped their hands and made a great shout when he was vnder the rodde saying Aha where is now his God Psal 41.5 now he lyeth he shall rise vp no no more verse 8. Psal 69.12 but let vs waite a while before the time be long we shall see them scourged with whippes and cast in prison where they shall neuer get out They shall be put in the stockes as euill doers they shall be arraigned as guilty persons and receiue the sentence of condemnation as traitors against God woe vnto them there shall be weeping and gnashing of teeth Vse 5 Lastly let vs learne to reforme our rash iudgement touching the suffering of the seruants of God We are ready to iudge them as plagued of God Psal 73.14 howbeit wee are not to iudge men to bee wicked and vngodly to be strangers from God and from his kingdome because we see sometimes the hand of God to be strangely vpon them for as much as they may belong vnto God albeit they suffer in that manner and measure Rather we ought to admire and wonder at Gods iudgements which are so iust that hee will not spare his owne people when they sin against him and it is rather an argument that they are the Lords because iudgement beginneth at his house and he will begin to plague the citie where his Name is called vpon When we see stones cut and hewed and squared should we therefore thinke and thereby conclude that those stones were not regarded or that they were good for nothing Wee should rather iudge that they are fitted to some speciall part of the building So if a man come into an orchard and find many trees cut and pruned he knoweth it
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
of teeth Math. 25 30. horrour without release weeping but the teares shall neuer be wiped away fire but it shall neuer be quenched this is their cup to drinke this is their portion to inherite But the godly vpon earth haue the gifts of GOD mingled with wants faith with infidelity assurance with doubting hope with despaire loue with hatred perfection with imperfection sanctification with the reliques of sinne as likewise they haue greefe tempered with ioy and ioy with greefe Indeed sometimes they want the sense and feeling of ioy and comfort but neuâ—r all hope and expectation of them Vse 3 Thirdly we ought much more to mourne for our owne sinnes otherwise it were grosse hypocrisie to mourne for others more then for our selues or so much for others as for our selues It is sufficient that we mourne for other men whose sins we cannot amend but more is required to be performed toward our selues wee must both mourne for them and amend them If we can weepe for them and doe not amend them our teares are counterfeit teares Let vs therfore oftentimes examine our selues how we are affected toward our selues and toward others and touching our greefe conceiued for our sinnes and for the sinnes of other men Let vs marke where we bestow our greatest sorrow and thereby take notice how it standeth with vs and so learned to reforme our practise if we finde it any way to bee amisse The women that followed Christ our Sauiour to the Crosse wept for him and thought they had iust cause so to doe but neuer imagined that they had more cause to weepe for themselues and therefore he correcteth that practise Luke 23 28. Daughters of Ierusalem weepe not for mee but for your selues and for your children c. We shall all of vs finde cause in our owne selues to mourne and humble our selues for our selues Lastly we ought to haue a care of the saluation Vse 4 of others and to desire their repentance otherwise our mourning is idle and nothing worth He that is entred into the way of saluation himselfe will both hunger and thirst after the saluation of other And heereby we may try whether our mourning for others be sanctified or not For as there is a carnall ioy so there is a carnall sorrow and as there is a naturall ioy such as natural men haue so there is a naturall sorrow arising from naturall causes If we haue the spirituall godly sorrow it will worke in vs a great care and desire of the saluation of our brethren 〈◊〉 oecolâ—mâ—â—omment 〈…〉 cap. As godly sorrow causeth in vs repentance neuer to bee repented off 2 Cor. 7 10. so godly sorrow conceiued for the sins of others will bring foorth an earnest longing in vs to bring them to repentance 8. If the Lord delight in vs then he will bring vs into this Land and giue it vs a Land which floweth with milke and hony 9. Onely rebell not ye against the Lord neither feare ye the people of the Land for they are bread for vs their defence is departed from them and the Lord is with vs feare them not Of the interpretation of these words wee haue spoken in the former verses They containe an effectuall exhortation able to stoppe the mouthes of the seditious spies and to perswade the people to proceed building themselues vpon the blessed experience of the loue of God toward them and of his power sufficient to saue them and ready to stand for theÌ„ and touching their enemies they should bee assured they could not preuaile because God is not among them he had laid them open to iudgement The Doctrine Doctrine God is a shield to his but taketh no care nor charge of his enemies God is a shield and defence for all that are his but as for his enemies he taketh no care nor charge of them he leaueth them to themselues Prou. 30 5. Exod. 15 2 and 29 45 46. Iudg. 2 14. Psal 3 3 and 18 2. The reasons God is the Captaine of his Reason 1 host to fight his owne battels against all the enemies of the Church 2 Chro. 13 12. Iosh 5 14. Secondly sinne maketh naked and bare of Reason 2 Gods protection and defence Exod. 32 25. when the people had committed idolatry Moses saw that they were naked for Aaron had made theÌ„ naked vnto their shame among their enemies Thirdly the enemies of God haue forsaken Reason 3 him and therefore hee will not be with them because they will not be with him it is a iust thing that hee should forsake them that haue forsaken him and that he should not be on their side who are not on his They that will not be his people he will not be their God Hos 3 3 1 9. From hence it may be obiected Obiect Is not God saide to be euery where Esay 66 1. Answer Answer He is touching his essence but not in his effectuall working by his Spirit to saue and deliuer Thus he is onely with the godly Hence it is that in the end of this chap. verse 42. the Lord said to the rebellious Goe not vp for the Lord is not among you that ye bee not smitten before your enemies He was not among these to fight for them and to saue them to defend and deliuer them by his power great might otherwise by his essence and according to his nature he was euen among them as he is also euery where Thus we see how God is said to be neere and how to be farre off How God is said to bee neere how farre off For while he offereth grace by the ministery of his word and causeth it to bee preached vnto vs he is neere vnto vs Esay 55 6. Call vpon him while he is neere to wit while his arme is stretched out to receiue vs and his mercy is offered to saue vs. Thus God may be saide to be in one place and in one person more then in another yea in one place and person not in another and he is said sometimes to come and sometimes to go away notwithstanding he be euery where essentially and there be no mutation of place or shadow of change with him When he beginneth to worke by his holy Spirit How God may be saide to come to a people faith repentance and sanctification in the hearts of his children he may be said to come vnto them as Iohn 15 22. Reuel 3 20. And when he preached by Noah to the old world Christ is said by his diuine Spirit to come among that people 1 Pet. 3 19. He went and preached vnto the spirits in prison which sometimes were disobedient c. So likewise his absence or departure is the remouing of the effects of his presence to wit his grace and fauour Vse 1 From hence ariseâ—â— comfort to all the godly they are safe and 〈◊〉 vnder the wings of God he is a buckler round about he is their castle and their fortresse whereupon
1 3 and patience experience and experience hope and hope would not make ashamed Rom. 5 4 5. The cause therefore for which we suffer must more comfort vs then the trouble which we endure dismay vs. God will neuer be wanting vnto vs by his grace and Spirit to hold vs vp and to stand by vs that either we shall escape the hands of the persecuters or else he will assist vs and strengthen vs in the persecution The affliction is but for a moment but the fruite of it shall remaine for euer Thirdly we must sit downe and cast our accounts Vse 3 before hand what our profession will cost and not thinke with the sonnes of Zebede to sit down at the right hand and at the left hand of Christ in his kingdome Mat. 20 21 but rather learne of Christ Lu. 14 26. to hate father mother wife children brethren sisters yea his owne life that he may continue to be his Disciple When the brethren exhorted Paul not to goe vp to Ierusalem because a Prophet foretold that he should be bound deliuered into the hands of the Gentiles hee answered 〈◊〉 2â— 13. What meane ye to weepe and to breake my heart for I am ready not to bee bound onely but also to die at Ierusalem for the Name of the Lord Iesus Here was a christian resolution to vndergoe all tribulations and resist euen vnto blood if he were thereunto called The cause of shrinking back is this want of fore-thinking Lastly we ought to labour to possesse our Vse 4 soules with patience and to shew our obedience in suffering as well as in doing the will of God There is a twofold obedience required of vs the one actiue the other passiue Many thinke themselues discharged of this duty if they be carefull to do as God commandeth but they neuer consider that they are bound to glorifie the Name of God by suffering as wel as by doing Christ our Sauiour the most perfect patterne of obedience hath performed the will of God both waies and this is the substance of the Gospel to teach what he did and what he suffered Acts 10 39. Wherefore let our patient minde also be knowne vnto al meÌ„ Phil. 4 5. Luke 21 19. 11. And the Lord saide vnto Moses How long will this people prouoke me and how long will it be yer ye beleeue me for all the signes which I haue shewed among you 12. I will smite them with the pestilence and disinherite c. Now we come to consider how God proceedeth against these sinners first touching his threatning then of his execution of iudgment He threatneth to sweepe theÌ„ away with the pestilence and so to roote them out vtterly The doctrine is this Among other diseases and iudgements sent for sinne Doctrine Among other iudgements sent for sinne the plague is one the plague and pestilence is one It cometh not by chance or fortune but is sent of God into townes and cities as 2 Sam. 24 15. The Lord sent a pestilence in Israel from the morning to the time appointed Deut. 28 21 22. Leuit. 26 25. Ezek â—4 19. Numb 16 46 47. The reasons first because all diseases afflictions come froÌ„ God Amos 3 6 they come Reason 1 not out of the dust neither arise from beneath the earth but they proceed froÌ„ God Secondly the titles giuen vnto them proue as much they are called the sword of the Lord 2 Sam. 24 16 and the arrow of the Lord Psal â— â—1 This teacheth that the pestilence is not caused onely or chiefly by naturall meanes but Vse 2 the chiefe and main cause is the wrath of God against sinne Deut. 28 15. And hence it is that it bringeth with it horrour and feare weeping and lamentation terrour and astonishment because God striketh the conscience inwardly as well as the body outwardly Hence it is that there is remouing hither and thither flying too and fro and much amazement in all persons It is sinne that bringeth all both publike and priuate calamities and God is able to finde out our sinnes and vs in our sinnes And as we sinne many waies so he hath many waies to plague vs and it lyeth in him to punish vs with one or with many of his plagues together The Lord if it had pleased him could haue punished Dauid with these three iâ—â—gements 2 Sam. 24 13. famine the sword and the pestilence al together and his pride and vaine confidence in his owne strength deserued no lesse but he brought onely one of them and put him to his choise whether of them he would haue We can reason oftentimes among our selues of the causes of the plague and can tell that it came into such and such places first of all by such a carrier or traueller or infected person neuerthelesse though it be not to bee denied but there may be such causes we may not omit or forget the chiefe and principall And tell me how came it at the first and what shall we make the first cause within vs but sinne and without vs but God No plague beginneth but by his iust and righteous hand so no plague can ceasse before God will that sent the same And how is it that one citty is infected more then another and one house more then another and in the same house some are smitten others are not touched Is not this the will and pleasure of God also This then noteth the great folly of such as say Oh this is a contagious time of the yeare when this season is a little ouerpast that wee may haue some frost or cold or winde to purge the aire you shall see all well againe time will weare out all But if God call not backe his hand and stay his iudgement no winde no winter no weather no cold shall be able to do vs any good And therfore we see oftentimes that though we haue had many nipping frosts and strong windes yet this sicknesse hath encreased and not beene diminished Secondly the readiest way to auoide the Vse 2 plague is to abstaine from al those things that bring it continue it and encrease it Men ordinarily do vse sweeping of houses washing of chambers cleansing of streetes perfuming of stuffe killing of dogges taking of physicke and such like neither doth God condemne or restraine these or any good meanes to releeue our selues prouided that we trust in God and not in them notwithstanding it is certaine that all mans pollicy without God is able to do nothing The plague cannot be remoued by any mans industry We must wash clense and purge our hearts by true and vnfained repentance We must remoue that which bringeth the plague Iam. 4 8. Esay 1 16. Ier. 4 14. Ps 51 2 7. All these places shew how foule and filthy we are by nature For that which is cleane of it selfe needeth no washing but we neede washing and purging and therefore we must confesse we are vncleane Nay no mire is so
and Aaron might learne together with all the people to put their trust in Gods promises made vnto them and to waite on him with patience The end therefore was not Gods satisfaction but their owne reformation and the peoples instruction And Dauid had many punishments that the mouths of the heathen might thereby be stopped who were likely to blaspheme God because of his sinne The truth is before forgiuenesse such iudgements are punishments of sinne but after forgiuenesse obtained August de peccâ—t merit remis lib 2. cap. 34. Origen in Gen. hom 16. they are the fights and exercises of the iust This is the difference betweene the afflictions of the faithfull and of the vnfaithful that which is to the iust the exercise of vertue is to the vniust the punishment of sinne That which is laid vpon vs after forgiuenesse in Christ is onely in respect of the time to come to weaken and weare away the power of sinne and in death vtterly to destroy it If any obiect that death is the wages of sinne and that yet it continueth after forgiuenesse I answer it is so indeed originalâ—y and naturally but to the faithfull it hath lost his sting the poison of it is taken away and turned into a medicine and is made the way to life and saluation Bern. in Cant. Serm. 26. That which was the gate of hell is made an entry to the kingdome of heauen Thus we see that the Popish satisfaction is weakely grounded and the gainefull fire of purgatory standing vpon the rotten and ruinous pillar of satifaction is vtterly quenched that though the Iesuites and their instruments labor to blow the bellows to kindle it againe yet they are not able to put any sparke of heat into it When the sinne is forgiuen the punishment is also remitted For this is a certain doctrine that when God pardoneth sinne he also remitteth the punishment For first the fault the punishment are relatiues which stand together and fall together admit of the one you yeeld the other take away the one you ouerthrow the other Againe when God doth not remit the fault he doth retaine the punishment who can deny this therfore on the contrary when he forgiueth the fault he doth not retaine the punishment The fault is a greater matter then the punishment if then God forgiue the fault which is the greater it may not seeme strange that he should forgiue that which is lesser and onely depending vpon the fault Besides when once a debt is discharged it were extreme wrong and iniustice to require the payment thereof againe but sinnes are debts Matth. 6.12 The obligation standing against vs is cancelled and the creditour is fully satisfied how then should we feare any arrest or imprisonment who shall sue vs or who can lay any thing to our charge In a ciuill court he were a very corrupt iudge who hauing acquitted cleared a man that stood as guilty from al offence would notwithstanding giue sentence that he shold be executed for this were as much as to pardon the theft and to hang the theefe They that are iustified by faith are at peace with God Rom. 5.1 and there is no condemnation to them that are in Christ Iesus Rom. 8.1 When God forgiueth the sinnes and transgressions of the penitent he remembreth them no more Ier. 31.34 hee blotteth them out of his sight he setteth them as farre from vs as the East is from the West Psal 103 he scattereth them as a cloud and casteth them into the bottom of the Sea The meaning of the words Mic. 7.19 But touching the pardon mentioned in this place the answer of God is to be referred to the prayer of Moses is proportioned out according to his request He desired that God would not vtterly root out that whole people as one man according as he had threatned his prayer is granted and God declareth that hee had pardoned them not absolutely but according to his word he requested they might not vtterly be destroyed he receiueth answer they shall not vtterly be destroyed And concerning satisfaction to God for our sinnes by our selues it is more then we are able to make it cost more to redeeme a soule and to pay a price sufficient for it For to satisfie is to yeeld a sufficient recompence to God for the transgressions that we haue committed against him This Christ our redeemer is onely able to doe and his satifaction is all sufficient Obiect But they tel vs that mans satisfaction is not a supplying of any want in Christs satisfaction Answer but an applycation of it to vs. A most foolish and witlesse conceit For when a man hath a medicine fully sufficient and auaileable for the curing and healing of a wound what needeth another medicine for the healing the same wound which he must apply and lay to the former medicine to make it good is not this applycation needlesse And if a surety vndertaking for vs hath discharged our debts it is very ridiculous to suppose that we must pay the debt againe that so our sureties payment may stand in effect We reade of the satisfaction that Christ hath made and we beleeue it but of a satisfaction applying his satisfaction we reade not and therfore we beleeue not which is no better then a cloake to couer their shame and soundeth harsh to the eare of reason it selfe But to passe ouer these things let vs consider the sentence pronounced against these men that all of them should die in the wildernes as they had all broken out into open wickednesse The doctrine Doctrinâ— sinne generally entertained bringeth a generall destruction Where 〈◊〉 is generaâ— entertainâ— it bringeâ— a generaâ— destructiâ— Gen. 6.5 〈◊〉 7.17 and 20 and 15 24 25. Deâ— 9.4 Iosh 〈◊〉 21. Hos 4. 3. Ze. 1 1â— when it is once come to the height in the maner and measure it causeth destruction to come vpon such persons The reasons follow This is agreeable to the course of Gods iustice that his iudgements may be answerable to the sinne A generall sinne deserueth a general plague Secondly as sinnes are resembled to sicknesses so punishments are to medicines which must be fitted to the diseases and not to a part thereof Reas 1 Now if vniuersall and spreading sins should not haue vniuersall spreading iudgments brought vpon them the plaster should be lesse then the wound the remedy much weaker then the disease The vses remaine First seeing God giueth sentence to bring Vse 1 desolation vpon this people for their common sinnes we haue great cause to feare that the day of our desolation and iudgement cannot be farre off For seeing it hath beene already prooued that we are growne a cold and carelesse people a lukewarme Church neither hote nor cold seeing wee are growne to the height of wickednesse Deut. 19 and haue added sinne to sinne as it were drunkennesse vnto thirst what can be expected in the next
filleth vp the measure of their sins bringeth downe a plague vpō his own head Mat. 23 32 35 Fulfill yee the measure of your sins that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel c. Verily I say vnto you all these things shall come vpon this generation 36. And the men which Moses sent to search the Land who returned and made all the Congregation to murmure against him by bringing vp a slander vpon the Land 37. Euen those men that did bring vp the euill report vpon the Land died of the plague before the Lord. After that God had giuen sentence against all the murmurers together now he proceeds against the captaines and ringleaders of the rest I meane the men that were sent to search out the land which opened the mouths of the rest against the Lord these were smitten downe died by the plague and pestilence according to the threatning before ver 12. I wil smite thē with the pestilence and I wil make of thee a greater and mightier nation then they and this had bin no hard thing with God who had before as it were hewed them out of the rock multiplied them to many thousands out of small beginnings Doctrine The Doctrine from hence is this Such as are leaders and drawers forward of others and soliciters of them to sinne The cheefest offenders shal be chieflie punished are capitall offenders the burden of the sinne of the punishment thereof lieth cheefely vpon them Iudgments are principally intended directed against those that haue the chiefe hand in misleading others we see this euidently in the fall of our first parents the serpent is first punnished then the woman and lastly Adam Gen. 3 14 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel which in a few descents were rooted out Thus is Ieroboam branded that hee made Israel to sinne 1 Kings 12 30. 2 Kings 13 2 and 10 29. 1 Kings 15 2 3 34. The reasons Reason 1 It is a sinne for man to erre of himselfe and bringeth iudgement to goe out of the way though he be nor set out of it but it is a greater sinne and bringeth a greater iudgement to cause others to do soe for now he sinneth not alone Satan that old serpent was chiefly punnished because he was the chiefe procurer of mans fall but Adam escaped not who was seduced but was no seducer he was deceiued but was no deceiuer the diuell was a deceiuer but was not deceiued the woman was both deceiued and a deceiuer also They that cause others to fall haue a greater iudgement belonging vnto them We obserued this before in Miriam chap. 12 10. she was a leper white as snow who drew Aaron to ioyn with her against Moses and therefore as she had the chiefe hand in the sinne so shee was striken with a foule leprosie Reason 2 Secondly principall offenders in ciuill states are chiefly punished before such as are onely accessaries In euil we may say Two are worse then one because if one determine to giue ouer he hath a fellow to stirre him forward if he be ready to ceasse he hath another to helpe him vp Vse 1 This serueth to reproue such as draw on others to sinne as they are capitall offenders so they shall be punished as capitall offenders Wo to such as lay a stumbling blocke before others to cause them to fall In this number I range those that keepe common houses of drunkennesse to tempt and seduce others and such as haunt them continually meet there and intend to make others drunke of which places I may say as Salomon doth of other Pro. 7 27. Their house is the way to hell going downe to the chambers of death These men are capitall offenders are so hardened in sinne that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it It serueth also to reprooue those that any way make others partakers of their sinnes whether it be by commanding or by counsell or by perswasion or by euill example We shall finde the number of our own sinnes to be great enough and the account hard enough which we are to make for them that we should be afraid to heap vp more and so to make the weight greater and the burden heauier Secondly this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies and to take heed they be not any cause of the fall of others A Gouernour lifted vp aboue others is as an high Cedar or mighty Oake aboue the lower shrubs The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it So is it with such as are set before others in what calling soeuer it be they stand not alone they fall not alone If they stand fast and vnmoueable they are as firme pillers to beare vp others If they fall they wrap others in their owne ruine Gods iudgements will lye heauy vpon them and vpon those that belong vnto them This doeth the Prophet teach touching negligent watchmen that keepe silence and doe not blow the trumpet and thereby cause many to perish in their sins Eze. 3 18. Their blood will I require at the watchmans hands This may be spoken likewise of other Gouernours God hath made the Magistrate a watchman and requireth of him to cause his lawes to bee obserued and godly Nehemiah acknowledged it to be his duty to see God to be serued and his Sabaths to be sanctified chap. 13 17. What euill is this that yee do and prophane the Sabbath day There was buying and selling vpon the Sabbath day and he reproueth the buyers by name as if the fault were chiefly in them for as we say commonly in another case if there were no receiuers there would be no theeues so we may as truely say if there were no buyers there wold be there could be no sellers And it is certaine that because these finde readily such as will buy of thē it encourageth the sellers to come and offer their wares For if the Iewes had not beene willing to buy their wares the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day If therefore the Magistrate doe not his duty but hold his peace the blood of such as perish shall be required at his hands also The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge and this haue all godly Gouernours obserued such then as are negligent in this duty open not their mouthes make themselues guilty of the sinnes that their seruants and children commit as it is noted of Eli and bring vpon themselues many greeuous iudgements Thirdly we must neuerthelesse vnderstand Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of
Sauiour of the world was valued esteemed by him The like we might say of the sin of the Iewes when they denied the holy one and the iust desired a murtherer to bee granted vnto them at such time as Pilate was determined to let him goe Acts 3 13 14. They weighed him Barrabas together in the ballance they preferred him that was a theefe a robber Iohn 18 40. a seditious fellow Lu. 23 25. who had also committed murder in the insurrection Mar. 15 6. Him I say they preferred before the Lord Iesus This might farther be proued out of other places which I onely point out Prou. 28 21. Ezek. 13 19. Amos 2 6. The reasons Reason 1 First this argueth plainly to their faces that such persons are destitute of the feare of God and man that they dare sinne and dishonour God for so small and abiect a thing The smaller the thing is the greater is the contempt There are commonly two things that draw men to sinne either the feare of some euil that they would auoid or else desire of some good that they would enioy Now doubtlesse there is but a small measure of the grace of GOD whensoeuer men are drawn to transgresse for such slight and slender occasions Secondly Reason 2 it argueth a mans heart to bee most corrupt when he will not sticke to sin and offend God for a small thing and it warranteth others to iudge the same man to be very wicked and to presume he will much rather sinne and much more offend for a greater thing that is so easily brought to commit sinne for euery triffle of little or no value He that will peruert iustice for a few morsels of bread will sooner do it for many peeces of gold and they that will sell the poore for a paire of shooes will make no bones to do it for a brace of angels The vses follow This conuinceth many that they liue vnder Vse 1 a greater guilt of sinne then they are aware of for they haue an erronious iudgment of themselues they thinke the lesse the matter is wherin they sinne the lesse is their sin whereas indeed it is for the most part the quite contrary for the lesse the thing is for which we chuse to sinne the greater is our sinne He that will lye and face sweare forsweare for a smal thing and vpon euery occasion certainely God will iudge him more seuerely for it then he will do those that haue had some greater cause to doe it albeit no cause can excuse it wholly So for a man to robbe another where are but small things to be had he offendeth more theÌ„ others that rob for great store of gold and siluer and the reason is because it argueth greater contempt of God and lesser regard of his displeasure and of his law it bewrayeth greater corruption of his heart and lesse loue of iustice and righteousnesse and besides though hee tooke but little yet he would haue takeÌ„ more if more had beene to be taken according to the saying of our Sauiour Hee that is faithfull in that which is least is faithfull also in much and he that is vniust in the least is vniust also in much Lu. 16 10. Againe many a man doth abuse the Sabbath day which is the point heere in question by walking abroad in the fields or by following his base pleasures perhaps he lieth asleepe at home or goeth to the alehouse or sitteth at cardes such a one worketh not with his hands in his calling hee goeth not to plough he doth not buy and sell nâ—â—ertheles he offendeth God more and his heart is more corrupt then he that walketh and worketh in his calling for his necessity But it may bee obiected Obiect that then a man were as good offend and transgresse for great things as for small To this I answer Answ that it is an euill and false consequent he that so reasoneth declareth himselfe to be most corrupt sinfull for whether a man sin for much or for litle he prouoketh God against himselfe both waies and therefore both are to be shunned Euery one in his seuerall place ought rather to reason thus I may sinne against God and offend him in a small thing as well as in a great and oftentimes moue him vnto anger more in a smaller then in a greater therefore I will make conscience of both I wil auoid all kind of euill I wil walke vprightly and work righteousnesse in his sight So shall we be sure to reape the benefit and comfort of it heere after in the life to come Vse 2 Secondly it admonisheth euery one of vs that wee should labour to haue such good hearts so sanctified that not the greatest prouocations of pleasure of profit of honour of sinne or any thing whatsoeuer should prouoke vs to sinne if not the greatest then not the lesse and if not the lesse then not the least of all For as he that withstandeth the greatest euils sheweth himselfe to haue the greatest measure of grace so he that is perswaded and prouoked by small things to sinne it argueth him to haue the greater corruption and hardnesse of heart and therefore though we cannot be without sin â—gs 8 4 8 for there is no man that sinneth not yet we should labour to make our sinnes the lesse sinfull and our selues the lesse sinners which we shall do if we take heed we be not prouoked to sinne by small things of little value Whosoeuer will sinne for a little hee may despaire with himselfe of any great matter and may well thinke that he shall neuer bee able to restraine himselfe to any purpose but in short time he shall be brought to sinne in farre greater things It is the policy of Satan to be content to draw men onely to little sinnes and to let them continue long in them for he is that olde and subtill serpent that knoweth there is more danger for the most part in little sinnes then in greater sinnes A mote is not perceiued in the eye wheÌ„ a great beame cannot be hid and though a mote be discerned yet because it is little it is let alone the danger of it is thought to be little or nothing Touching great sinnes all men will readily acknowledge and confesse them to bee sinnes whereas little sinnes make them think them to be no sins or that they may safely suffer them to remaine continue in them without any danger Hence it is that men are so much giuen to flatter themselues and to think all is wel with them because they finde others tainted with greater sinnes then themselues as it was with the Pharisie Luke 18 whereas an enemy neglected and contemned doth oftentimes more hurt then such a one as we are more watchfull ouer Vse 3 Lastly it reproueth those that giue scope and liberty to themselues to follow some sins because they are little in their eies Hence it is that Salomon bringeth in the sluggard saying A
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
that the Lord hath sent me to doe all these workes for I haue not done them of mine owne mind 29 If these men dye the common death of all men Or if they be visited after the visitation of all men then the Lord hath not sent me 30 But if the Lord make a new thing and the earth open her mouth and swallow them vp with all that appertaine vnto them and they go downe quick into the pit then ye shall vnderstand that these men haue prouoked the Lord. 31 And as soone as hee had made an end of speaking c. In these words see the willing obedience of the people to the former Commaundement They were willed to separate from the Tents of those wicked they doe separate and depart from them by and by they gate them vp from their Tabernacles And Moses doth notably confirme them in their obedience by foretelling both the death Doctrine the maner of the death of these rebels We learn from hence God alwayes warneth before hee striketh that God neuer bringeth any greeuous iudgement vpon any people or nation nor vpon any priuat person but hee doth alwaies first forewarne the same and foretelleth it God alwayes teacheth before he punisheth and hee warneth before hee striketh Amos chapt 3. verse 7. Luk. 13 verse 7. 1 Kings 22 17. We reade that the world was once drowned by water and it shall be destroyed the second time by fire Of the first destruction we finde that he foretold it vnto Noah before euer hee brought it vppon the face of the earth Gen. 6. verse 3. Heb. 11. verse 7. 1 Pet. 3.20 And touching the second destruction of the world by fire GOD hath not left vs ignorant but in diuers places of the Scripture hath set it downe vnto vs 2. Pet. 3 7 10. Reason 1. The Reasons hereof are partly in regard of the godly and partly in regard of the vngodly Touching the first he would not take his owne people at vnawares because hee loueth them and would haue none of them to perish but would haue all come to repentance 2 Pet. 3 9. that so they might preuent his iudgements Amos 4 12. Secondly touching the vngodly and such as are not the Lords they shal thereby be made without excuse their mouths are stopped and the iustice of God is cleared they hauing nothing to answer for themselues or to accuse God of any vniust dealing Iohn 15 22. These men therefore must learne to accuse themselues because they had warning but they would not bee warned he would haue healed them but they would not bee healed Ier. 20 6. 51.9 1 King 22 25. Vse 1 Acknowledge from hence the great mercy and wonderfull patience of God whose maner is alwaies to giue warning before hee send iudgement This the Lord needeth not to doe for vpon our owne peril we are bound to take heed of his iudgements before they come yet so good is our God that hee onely deserueth this title to be called the good Lord as Hezekia calleth him 2 Chron. 30 18. The good Lord pardon euery one that prepareth his heart He wold haue vs preuent his punishments before they fall and to send out our prayers as Ambassadors to God to treate of conditions of peace with him He doth not play the part of a subtil enemy to steale vpon vs at vnawares forasmuch as before he striketh he alwaies forewarneth that thereby he might saue all those that belong vnto him and bring vpon others iust condemnation How graciously dealt he with Korah and his fellowes with Dathan Abiran How often did Moses warne them Who is it then that ought not to confesse that God willeth not the death of a sinner Or who can deny but that these malefactors perished most iustly Vse 2 Secondly when we see any ouertaken with any iudgement we must confesse that God is true as in his promises so also in his threatnings If his desire were not that we should preuent them doubtlesse he would neuer giue warning of them If he had a will and purpose to destroy vs he would not tell vs before hād both that he would bring them and shew vs the way how to auoide them There is no man that can iustly say that the silence of God and the holding of his peace is the cause of his security he causeth a trumpet to sound the alarme before hee set himselfe in battell array against his enemies For his manner is neuer to come with any iudgement but he alwaies sendeth a warning peece before Obiect But some man will say It was thus indeed in the time of the prophets but wee haue no Prophets in these daies to foret l things to come as in former times they had and therefore we haue no such direction I answer these men as Abraham did the rich man in the Gospel An wer that his brethren had Moses and the Prophets among them If they will not beleeue them neither will they be perswaded although one rose from the dead Luke 16 31. True it is that Moses and the Prophets were dead long before but his meaning is they had the bookes of the Law and the writings of the Prophets before them they were read preached in their Synagogues euery Sabbath day Acts 15 21. So I may truly say that wee haue Prophets among vs and all that contemne them shall know there hath bene a Prophet among them Ezek. 33 33. For we haue the holy Scriptures wherein are contained the workes of the Prophets and Apostles and beside these GOD hath giuen vs his Ministers that they should as it were put life againe into the dead Prophets that is that they should open declare vnto vs those things that are doubtful and obscure and therefore if any bee admonished by them that such such iudgments shal come and they threaten plagues according to the generall directions which they haue in the word Deut. 28 15 16. Leuit. 26.15 16. Let vs not withstand the Spirit speaking in them for it is the wonderfull goodnesse of God that he vouchsafeth to send them vnto vs and to tell vs before of his iudgements Lastly it is the duty of euery one to make Vse 3 good vse of the word of God to know that God looketh for attention and obedience at our hands that so he may not bee inforced to proceed against vs in iudgement O happy are they that seek the Lord while he may be found and call vpon him while he is neere Esay 55 6. Such then as reiect the Ministery of the word reiect their owne peace and bring vpon themselues sundry iudgements The word goeth before to prepare our hearts and it is a two-edged sword piercing euen to the diuiding asunder of soule and spirit Heb. 4 12. But if we be so hard-hearted made of mettal tougher then brasse and iron Reuel 1 1 that this sword going out of the mouth of God cannot enter into vs hee
hast and speede were requisite then power and yet neither were wanting to him beeing a spirit Sampson was able by Art and cunning to gather together 300. Foxes in short space that with his foxes and firebrands he might annoy the Philistims Iudg. 15 4. Much more is satan able who may most truly bee called a mightie hunter before the Lord to bring together on a sodain a great number of these Frogs which could not be far to seek in the bogs marishes fens of Egypt Or else this was done in outward shew and appearance onely not in deed and in truth If it be further vrged Obiect that it is expresly written that the sorcerers broght forth Frogs and turned water into blood c. Answer I answer the Scripture often speaketh of things as they appeare and are offered to the sight not as they are in themselues As he that appeared to the witch at Endor is called Samuel yet it is certaine it was not the true Samuel but the diuell in his habit and likenesse 1 Sam. 28 14. Daniel saith ch 9.21 the man Gabriel appeared vnto him because he appeared in the shape of a man whereas he was one of the Angels that stood in the presence of God Luk. 1 19. Exod. 32 1 Nehem. 9 1 Ioseph 〈◊〉 Iuda 〈◊〉 so haue Images oftentimes the names of those whom they represent Thus Iosephus testifieth that the serpents of these Magitians did creepe in the shew likenesse of true serpents And Iustine Martyr one of the most ancient saith Quaest Orthod 16 that they did dazle and deceiue the eyes of the beholders and cast a mist like Iuglers before them 〈◊〉 in cap. 3. 1. ad Ti And Ambrose calleth their fact a counterfeit emulation of that they had seene Moses do before them But howsoeuer this were done whether by a reall transportation or by a deceitfull apparition certaine it is they could not make true serpents true blood true frogs and that for these causes First because it is holden that God only hath power to change and conuert a dead substance into a liuing substance a rod into a serpent Secondly these sorcerers could not doe a lesse thing therefore not possibly the greater They could not by all their power and art preserue themselues from the botches other plagues of Egypt for the boyles blaines seized vpon them that they could not stand before Moses Exod. 9 11. which notwithstanding is more easie then to make or change a creature nay they could not bring forth lice but saide This is the finger of God ◠8 18 19. Thirdly the true serpents of Moses deuoured the other Serpents Exo. 7 12. 〈◊〉 in Exod. From whence Iosephus and Ferus conclude they were no better then images and representations For it is not ordinary that one creature should deuoure another of the same kinde as a serpent a serpent or a Lyon a Lyon And if this were found either wee must imagine that the Magitians serpents and frogs were exceeding little or else it is incredible vnpossible that one creature should receiue into it selfe another creature of equall quantity with preseruation of it selfe Lastly if any such power had bin in the Magitians to make true frogs and serpents they might also by the same power haue remoued those that Moses brought For he that can build vp can also pul downe and it is one and the same art to knit and vnloose nay it is an argument of greater power to make them thē to remoue th◠Now they could not take them away albeit they were annoyed by them but were constrained to intreate Moses to pray for their remouall Exod. 8 8. And if they had bin able to make them they should be more cunning artists and craftesmen then their master I meane the diuell Thus much of the slights iugling tricks of these cousening sorcerers Vse 2 Secondly we must learne to feare God and to obey him he commandeth Nature it giueth place to him who is the God of power and he shall reigne for euer and euer Exo. 15 18. He stopped the mouthes of the Lyons quenched the violence of fire True it is that ordinarily the Lord gouerneth the world by second causes howbeit he is free to vse them or not to vse them and he can change the course of them to the preseruation of the godly and to the destruction of the wicked A singular comfort to all such as belong to him to moue them to cast their care vpon him and to cleaue vnfainedly vnto him with all our hearts by a liuely faith He neuer wanteth meanes to doe vs good or to procure our safety Vpon this foundation did those seruants of God builde that were threatned to be cast into the hot fiery furnace for they considered that the God whom they serued was able to deliuer them and therefore they feared God more then the King Dan. 3 17. And albeit God do not ordinarily in our dayes work myracles yet he hath the hearts of all men in his owne hand and hee turneth them as it pleaseth him and maketh oftentimes our enemies to bee at peace with vs Prou. 16 7. On the other side this serueth for the terrour of the vngodly that God hath infinite waies to worke out their destruction the least of all the creatures once armed by the Creator are of wonderfull force and shall bee sufficient to destroy all his aduersaries This doth Moses teach touching the drying vp of the red sea a worke farre exceeding all the limits of nature Exod. 15 14 15 16. The people shall heare of it and be afraid the Dukes of Edom shall be amazed the mighty men of Moab shall tremble and the inhabitants of Canaan shall melt away Now they knew they had not to do with a weake impotent God such as were the gods whom they worshipped but with him that could command sea land and this doth Rahab confesse to the spies whom she receiued into her house Iosh 2 10 11. Let all these therfore know that they must feare him that is able to destroy and to cast both body and soule into hell fire Thirdly we must learne to giue God that Vse 3 which is his owne and due vnto him We must acknowledge him to bee the sole author and worker of all the myracles that haue beene or shall be in the world Neither Saint nor Angel neither Prophet nor Apostle neither Satan the prince of darknesse nor any of the diuels is able to work any myracle it is the prerogatiue royall of God Let vs not stand in feare of the diuell and his angels they cannot of themselues do any thing vnto vs but that which the Lord willeth The common and ignorant sort of men stand pitifully in feare of witches and of their practise as the cheefest plagues of a Parish they confesse they haue bin as glad to please them as their mothers as much afraid to displease them as
his mercy that we are not vtterly consumed Lam. 3.22 When Eli heard the punishment that God had determined to bring vpon him and his house for the wickednesse of his prophane sonnes he answered with all humility It is the Lord let him doe whatsoeuer pleaseth him 1 Sam. 3.18 God loueth a broken and contrite heart it is a sacrifice wherein hee greatly delighteth Lastly let vs make our whole life a continuall practise of vnfained repentance and labour for godly sorrow that wee may mourne and afflict our soules for sinne because it is sinne a breach of Gods law and displeaseth him Sinne will not lodge long where it is not cherished and made much off and entertained with delight It is as a ghest that will not lodge in such houses where he is not welcome but if once you make much of him and delight in him then he is an importunate and a shamelesse ghest you shall hardly rid your house of him In the word of God wee finde sundry meanes and motiues to moue vs to enter these meditations Motiues moouing vs to repentance First the commandement of God himselfe so often vrged and repeated Ier. 3.12 and 8.6 and 18.11 This was the voyce of Iohn crying in the wildernesse Repent bring forth fruits worthy amendment of life Matth. 3.8 This doctrine was preached in Paradise to our first parents and was afterward figured out by circumcision before the Law and by their purification after the Law Esay 1.16 Wash you make you cleane Againe such as repent not lye vnder the bondage of Satan they are as captiues prisoners bound to obey his will and to doe him seruice 2. Tim. 2.26 Thirdly such as die without repentance remaine for euer without remission and forgiuenesse They are lost children and must needs perish if they repent not before 2 Pet. 3.9 Luke 13.3 Fourthly the threatnings denounced executed vpon the rebellious and disobedient are made examples and admonitions vnto vs his vengeance iustly fallen vpon others should serue to amend vs 1 Cor. 10.5.6 2. Pet. 2.3 4. Psal 7.11 12. Fiftly the certainety and suddennesse of the last and generall iudgement which shall come as a theefe in the night when the heauens themselues shall passe away with a noise and the elements shall melt with heate and the earth with the workes therein shall bee burnt vp What manner of persons therefore ought wee to be in holy conuersation and godlinesse 2 Pet. 3.10 11. and 2 Cor. 5.10 Wee must all appeare before the iudgement seat of God that wee may receiue the things done in this body whether good or euill This last day is called a day of Reuelation Rom. chap. 2. ver 5. Lastly we must bee all ledde to repentance by the vnspeakable fruits that follow it as pardon of sinnes reconciliation with God peace of conscience hearing of our prayers and in the end blessednesse in the heauens Ezek. 33.11 CHAP. XVIII 1 ANd the Lord said vnto Aaron Thou and thy sonnes and thy fathers house with thee shall beare the iniquity of the Sanctuary and thou and thy sonnes with thee shall beare the iniquity of your Priesthood 2 And thy brethren also of the tribe of Leui the tribe of thy father bring thou with thee that they may be ioyned c. 3 And they shall keepe thy charge and the charge of all the Tabernacle onely they shall not come nigh the vessells c. 4 And they shall be ioyned vnto thee and keepe the charge c. IN the latter end of the former Chapter the people are brought in confessing their sins and crauing pardon of God Wee heard their greefe and sorrow for their sinnes and bewailing their transgressions past and saying Shall we perish vtterly and is there no hope of forgiuenesse Now we haue in this Chapter the answer of God to this question which did proceed from a feeling of their sinne and a feare of present death which they had iustly deserued For Moses declareth how God shewed himselfe reconciled notwithstanding their manifold prouocations he cannot keep his anger for euer but returneth vnto them in mercy when they turne vnto him by repentance The deuision of this Chapter Concerning the which reconciliation we must consider in this Chapter two points first the persons procuring the attonement which were the Priests Leuites attending to the Ministery of the word and Sacraments secondly the things appertaining vnto them and to their charge as also the next Chapter deliuereth such things as belong to the people Now the commandement belonging to them both to wit both to the Priests and Leuites which are heere said to be brethren All the Mâ—nisters ough to be as children Matth 23.8 2 Pet 15. Heb. 13.22 1 Pet 12. is directed to Aaron and not to Moses because this was a meere Church matter Ecclesiasticall not ciuill and his Priesthood was newly ratified to him by the authority of God and by a notable miracle in the flourishing of the Almond rod Chap. 17.8 The summe and effect is this that the Priests should minister in the Sanctuary at the Altar but the Leuites should minister vnto the Priests and both of them both for themselues the people First therefore the charge of the Sanctuary is committed to Aaron and his sonnes and to the ouersight of the Leuites to the eight ver that the seruice of God might not be prophaned either by themselues or by any other lest they made themselues guilty of sinne whereby the Lord would signifie that there was indeed no cause why any should enuy them this dignitie forasmuch as it was ioyned with such danger and difficulty The burden of the Priesthood was so great and lay so heauy vpon their shoulders that they were threatened to be punished if the worship of God which ought to bee performed with all reuerence were prophaned through their default From hence we learne that as euery sin is in it owne nature great so are these sinnes the greatest and most heinous which are committed against a mans particular place and calling wherein God hath set him â—e â—nnes â—test â—e â—ed â— mans ar Iob 2.9 The Prophets denouncing iudgements against sundry persons doe single them out for neglecting of personall duties The Prophet Micah threatneth the Rulers and men of might that they hate the good and loue the euill Who plucke off their skinne from off them and their flesh from off their bones they breake their bones and chop them in pieces as for the pot and as flesh within the cauldron Mic. 3.2 3. Thus also he noteth out the falsehood of the Prophets that made the people of God to erre and cry peace ver 5. The idolatrous kings are most of all taxed for the abuse of their calling not so much for priuate faults as other men but for their erecting or suffring of idolatry which they ought to haue pulled downe yea the good kings are often blemished that way because they reformed not the
abuses that publikely reigned The Psalmist exhorting Iudges to their dutie and reproouing euill in them saith How long will ye iudge vniustly and accept the persons of the wicked Psal 82.2 The Apostle saith of himselfe Woe vnto me if I preach not the Gospel 1 Cor. 9.16 he doth not say if I liue prophanely as also hee might haue done but he mentioneth the sinne of his proper calling as the greater euill The reasons follow First because God hath set men in seuerall places and callings and giuen them their limits and bounds that they should not passe If then they breake these bounds as the waters doe their bankes it must of necessity follow that they commit a farre greater sinne against God because they cast his cords from them and will not suffer themselues to be tyed with them as we might easily shew in the examples of Vzzah the Leuite 2 Sam. 6.7 and Vzziah the king 2 Chron. 26.19 Secondly from the proper workes of our callings we haue our name and denomination For as our calling is so we are esteemed as this man is said to bee a Minister that man a Magistrate another a master another a seruant and therefore those offences are the greatest which rush against our proper functions It is noted that when Ahab beganne to reigne he did euill in the sight of the Lord aboue all that were before him 1 King 19.30 and wherein did he euill or what is hee charged withall the holy Ghost might haue said because he shed much innocent blood but the euil wherewith he is charged is that he reared vp an altar for Baal in the house of Baal which he had built verse 32. and made a groue to prouoke the Lord God of Israel to anger The vses This teacheth that all sinnes are not equal Vse 1 and that the same sinnes in seuerall persons are not equall The persons make a great difference concerning the sinne forasmuch as the person is so the sinne is Ignorance is one and the same sinne in whomsoeuer it be whether in the Minister or in a priuate man but in respect of his office in the Minister more then in another If a theefe shall robbe a man by the high way side it is an offence but it is not accounted so great an offence because it is his practise But if a Iudge which should minister iustice indifferently to all and doth sit in iudgement vpon the common theefe if hee shal rob or spoile a man it is much the greater in regard of his place and office wherein God hath set him For he sinneth against his owne calling which he professeth wheras the theefe hath through custome made that his calling albeit a foule and faulty calling Secondly as we must auoide all sinne so especially Vse 2 those sinnes that are committed against our calling against the maine scope of our profession forasmuch as they are most hainous aboue all others and doe most dishonour God and deserue the greatest punishment Some men would account it a small offence for the Prophet that was sent out of Bethel to cry aloude against the altar to returne backe and to eate bread and drinke water in the house of the old Prophet but because hee sinned against his speciall calling 1 King 13.9.16 therefore he was deuoured of a Lyon If the Minister of the word shall be ignorant in the Scriptures and not able to instruct the people he shall be more punished then a priuate man because he ought especially both to haue and to teach knowledge It is more shame for a Lawyer that professeth the law to be ignorant in the Law then for another that is no way toward it It is a sinne in fathers that teach not their children and masters their seruants but more for the Ministers not to teach their people This made Christ our Sauiour pronounce an heauy sentence against the expounders of the Law Lu. 11.52 Woe vnto you ye Lawyers for ye haue taken away the key of knowledge ye enter not in your selues and them that were entring in ye hindred The woman was created and appointed of God to be an helper and comforter vnto her husband if then she shall greeue and vexe him Gen. 2.18 her sin is far the greater then if another do it because she sinneth against her calling and creation and is thereby made the lesse excusable as appeareth in Iobs wife whom hee doth more sharpely reprooue then he doth others chap. 2.10 and 19.17 The like we might say of all other callings of the Minister toward the people and the people toward their Minister Vse 3 Thirdly it teacheth vs the cause why many of Gods owne people are more sharpely punished in this life for the most part thē others and why they suffer more for lesse sinnes then the vngodly doe heere for farre greater because they sinne against their vocation and profession because they are partakers of the heauenly calling Heb. 3.1 Which words the Apostle vseth as a reason to perswade to be obedient vnto Christ and therefore their sinnes are greater then of others that neuer had that calling which know not what this heauenly calling meaneth Moses and Aaron for a little want of Sanctifying the Name of God and that but once at Meribah were notwithstanding punished with this that they should neuer enter into the land of Canaan whereas many a prophane and wretched man that sinned a thousand times more entred into it the reason is because they sinned against their calling vnto which God had called them So likewise for the children of God to prophane the Sabbath is a greater sinne and they may looke for a more fearefull punishment for the same in this life then the wicked shall haue because they sinne against their heauenly vocation And if they be not carefull to order their families aright to looke to their children and seruants that they serue the Lord they may expect greater iudgements from God then others that peraduenture are a thousand times worse and haue their houses more a thousand times vnreformed as we see in the example of Eli otherwise a good man for he his whole house were ouerturned and destroyed 1 Sam. 4.17 18 20. because God hath a purpose to condemne prophane persons vtterly in the life to come The like wee might say of Dauid hee committed adultery but once with Bathsheba the wife of Vriah yet did GOD threaten to raise vp euill out of his owne house so that he would take his wiues and giue them to his neighbour that should lie with them in the sight of the Sunne and not long after did his son commit incest with his daughter Thus did God seuerely punish his owne seruant whiles many vncleane persons liue in filthy adultery and daily embrace the bosome of a stranger who notwithstanding taste no such punishment their houses are safe from feare neither is the rod of God vpon them Iob 21.9 Seeing this is so we should not iudge hardly and vncharitably
might gaine their soules to God not their goods to himselfe 2 Cor. 12 14 19. Phil 4 17. Lastly that he might not be any way inferiour to the false Apostles 2 Cor. 11 12. But let vs come to the vses Vse 1 First this serueth to reproue sundry persons First him that is the grand theefe that first robbed the Church by his dispensations alienations of the rights and reuenues thereof I meane the Bishop of Rome who hath robbed the Church in soule and body and is growne far with the spoiles thereof This he hath done by degrees he would not let out all the blood at once but opened the veines by little little that had he continued longer to beare sway he would haue left no blood nor liuely-hood in the body The first wrong was offered to the Churches by depriuing them of their tithes in fauour of his goodly creatures the cursed generation of his Monkes D. Field of Church lib cap. ult who obtained of the Pope and other Bishops that the lands which they held in their owne hands vsed for their owne benefit might bee freed from any payment of tithes So the councel of Lateran vnder Alexander the third ordained that religious men shall pay no tithes out of such their lands as they till themselues but if they put any out and take rent as other men they shall pay tithe as other men do Here was the flood-gates pulled vp and a way and passage made for al the mischiefe and misery that fell vpon the Church in succeeding times for heere is the seede sowne that beeing watered from the Vatican grew vp apace to the robbing of many flourishing Churches to the destruction of many christian soules and to the discouragement of many godly Pastours For this exemption of religious men I might say irreligious was indeed the cut-throat of all religion and the bringing in of the streames floods of irreligion which staied not here but preuailed greatly and gate farther footing to the great preiudice of the Church therefore this rabble of Church-robbers sought in the next place to exempt all their farmers and tenants that belonged vnto them from payment of tithes the which albeit it were disliked and resisted at the first in the Councell of Cabilon Cabienes â— caâ— 19. yet at the length it passed and preuailed Nay after that they had swallowed vp the inheritance of the Church like wolues that tasted the sweetnesse of the blood of the lambes which they had hurried wearied they went forward to steale to kill and to destroy as the theefe doth Iohn 10 v. 10. till they had subiected those Ministers Churches vnto themselues to whom themselues at the first paied tithes as belonging to their iurisdiction Thus these idle drones and euill beasts were not coÌ„tent to slippe their neckes out of the yoke and make themselues free from others vntill they had brought others to be in bondage and subiection vnto themselues Thus did one theefe make another and one Church-robber gaue free licence vnto another to rob spoile saying one to another Come with vs let vs lay wait for blood let vs lurke priuily for the innocent without cause let vs swallow theÌ„ vp aliue as the graue and whole as those that goe downe into the pit we shall finde all precious substance we shall fill our houses with spoile cast in thy lot among vs let vs all haue one purse Prou. 1 11 12 13 14. Thus did one theft and robbery make cleere way for another in all this time while the church was pilled and polled and as it were left naked of her garments the Pope that would bee called the Protectour of the Church was so farre from sitting still and looking on that hee was the ringleader in this sinne that vpon his head may iustly come all the blood of so many thousand soules as haue by this meanes bin lost vtterly Thus hath the wilde boare rooted vp the vineyard of the Lord and made it a prey to wolues and foxes that entred into the same and the rauenous cloisters of the insatiable Monkes are guilty of that horrible sacriledge which hath laid waste and desolate so many goodly Churches brought the Cleargy to that poore estate wherein to this day it remaineth and continueth in many places For it is not to be imagined that any of the people who gaue liberally to the Churches and richly endowed them with lands and liuings of their owne would euer haue entertained any thought much lesse entred into any practise of alienating tithes from the lawfull owners and appropriating them to themselues had they not seene the way laid plaine and open before them and that by those who by the originall institution of their order were to pay tithes yea and those same tithes consumed in most vile and shamefull manner Neither shall we finde that euer any inherited possessed this portion by an absolute title of inheritance as their feesimple and freehold til the suppression of the houses of these vermine which were become cages of vncleane birds and dens of theeues and robbers I cannot see therefore how at the first laymen could haue any better title to these tithes then their predecessours the Monkes had and therfore they yet beare the names of impropriations â—ropriati why so â—d as things that are so holden and possessed by an vnproper title In other purchases the Lawyers are wont to say if the case in this be not altered caueat emptor that is let the buyer take heed and looke to his right and title To conclude therefore I would gladly be resolued whether our Improprietaâ—ies hold the Church tithes by any better title then the Monkes did at the first by the Popes pillage and whether they were not giuen to the Church by a good law and taken from it by a bad Vse 2 Secondly seeing it is Gods pleasure that such as preach the Gospel should be maintained by the Gospel they are reproued that account it an idle and needlesse function care not if wee were chased out of house home when we haue spent our time our labour our strength and our substance for the fitting of our selues to this calling Such men are wholly carnall and sauour nothing of the Spirit The Apostle saith They that labour in the word and doctrine are worthy of double honour 1 Tim. 5 17. Meaning by honour the care and prouision that is to be taken for them And in the Epistle to the Hebrewes they are willed to be mindfull of them that haue the ouersight of them who haue deliuered to them the word of God Heb. 13 8. 1 Thess 5 12 13. To these mis-prizers and false iudges of good things I will adde another sort that hold tithes to be a kinde of almes and so would not haue the Ministers chalenge any thing as due for their Ministery and maintenance but to stand wholly to the peoples deuotion good will and thus they
and goe for currant in that calling wherein men are put in trust not with siluer and gold but with a greater treasure to wit mens soules Woe then to those that are ready to take but not to giue to swallow what they can but will distribute nothing they may be truely charged to liue by the sweate of other mens browes and to doe no duty for it If any man goe about to take from them any part of their liuing they cry out of sacriledge if they haue not their tithes paid to them without any subtraction or diminution if any claime any customes or prescriptions they exclaime by and by of theft and robbing of the Church when in the meane season they are the greatest theeues and robbers themselues and wrong the Church by their owne beastly customes and transgresse the Law of God by their own traditions For they can bee content to rob the people and to keepe them from those things that are farre more precious which are due to them by the Law of God and man whereby it commeth to passe that the sinne of the Minister turneth to be a great plague to the people It is noted of Chrysostome when they sought to bring him into the Ministery that he began to excuse himselfe and to break forth into these words What grieuous sin hath this people committed that it pleaseth God to set ouer them such an vnworthy Minister but he spake this not for any insufficiency but partly out of his owne humility and partly from a feeling of the waightines of that high calling but we may speake it out of experience and say What greeuous sinne haue sundry congregations committed in this land that it hath pleased God in iustice to set ouer them dumbe and carelesse Ministers that sweepe away the benefit but neuer performe any duty and therefore whosoeuer they are that lye vnder any such heauy burden they haue no cause to reioyce but rather to greeue and to groane vnder it as a fearefull iudgement sent of God vpon them for their contempt of his word and for their other sinnes which they haue committed against him For wheresoeuer any such are setled as it is a great sinne in them so it is certainely a great plague to the people and therefore are to sigh and lament for it I know these men pretend sundry reasons but all their reasons are suggested from their owne profit and therefore it is no maruell that Moses teacheth Deut. 16.19 that a gift doth blind the eyes of the wise and peruerteth the wordes of the righteous For many of these are of great sufficiency yet it may not seeme strange vnto vs if they be blinde in their owne causes and cannot see in matters that should hinder their owne profit They Obiect 1 tell vs that they teach the Church elsewhere or benefit it by writing though they teach not where they liue and haue taken the charge vpon them I answer Answ first for their writing that is not generally commanded nor so necessary to be performed as the preaching of the word and therefore though all the Apostles did continue in preaching yet all of them did not set foorth somewhat in writing Besides these men ought to teach where they tithe it and it is required of them to shew their learning where they haue their liuing Liuings no question at the first were giuen in regard of personall paines where the profit is reaped and receiued Is it likely that men would bee so liberally minded to part from part of their owne goods for nothing A seruant hired by one man may not goe to another and exact the wages of both hee must doe his worke where he receiueth his wages and where hee doth no worke hee cannot iustly challenge any wages Againe when hee is hyred of one hee may not leaue his businesse and runne to another Obiect 2 Againe some say they are Ministers of the Church of England not of this or that church and therefore so that they preach it skilleth not where they preach I answer â—wer this is a silly shift and no better then to receiue an almes of one and to giue thankes to another or to labour at Tarshish when thou art sent to Niniueh Besides why more a Minister of Enland then of Scotland Ireland France Germany and the like And let such men looke vpon their commission which is giuen vnto them to preach For albeit in their letters of orders they bee authorized in generall to preach yet in their institution and induction they haue a particular charge assigned vnto them to preach in such or such a place Againe who can enter vpon any other mans charge without the license and allowance of the incumbent Can any Minister be said properly to be a Minister of England when he is not allowed to doe any Ministeriall act without his consent that is Minister of the place and if he doe hee is punishable by the Lawes Obiect 3 of the land But they will obiect yet further vnto vs that they haue their charge from men and that distinction of Parishes is not of God or of Diuine institution I answer â—â—sw all Ministers ought to haue speciall flockes by the Law of God and man for otherwise what difference betweene the calling of the Apostles and the calling of Pastours and teachers Haue we Apostles in our dayes to take care indifferently and indifinitely of all Churches True it is the Church maketh Parishes greater or lesser wider or narrower to haue moe or fewer hearers assembled together but God himselfe limitteth congregations and diuideth people from people appointeth them to be such as one Minister at once may teach them otherwise wee should make him the God of confusion and not of order whereas he is the author of order Cor. 14.33 not of confusion I would know therefore of these Ministers of the largest extent that challenge themselues to haue a larger calling then either Byshop or Archbyshop for whereas they exercise authority ouer a Diocesse or a Prouince and out of them claime no iurisdiction these claime to be Ministers ouer an whole countrey or kingdome I say I would know of them whether their calling be Apostolicall or Pastorall if it bee Apostolicall then they are sent into all the world to teach all Nations Matth. 28.19 if it be Pastorall then they are confined to one place The same watchman cannot watch in diuers places the same shepheard cannot attend diuers flocks the same steward cannot rule and prouide for two or three families distinct and distant one from another No man that is wise will entertaine such a watchman such a shepheard such a steward as hath beene Obiect 4 already entertained Lastly they will plead for themselues that they preach by substitutes so that though they haue taken vpon them the care and the cure yet they haue their Curates and though they be charged with the people yet they are discharged by their deputies I answer
brethreÌ„ that are Christians by profession Saints by calling heyres by faith sons by adoption partakers of the same grace with vs yea as we see the gifts of God more cleerly to shine and more manifestly to multiply in them so our loue must encrease toward them As they goe forward or backward encrease or decrease as we see them zealous or cold or luke-warme so must our inward loue proceed or stay grow or slake toward them alwaies where God sheweth forth the abundance of his loue shed into their hearts we must most wisely bestow our loue according to his example which the nearer we follow the more conformable we are to God wherein standeth our happinesse Vse 3 Lastly it reproueth such as are vnappeasable and will neuer forgiue and forget the iniuries that are done vnto them Assuredly such shall finde iudgement without mercy as shew no mercy Who is there among vs that doth not daily euen with the ayre draw in the mercy of God It is his mercy that we are not all consumed If then hauing our selues receiued so great mercy we can returne in way of thankfulnesse no compassion to others we make a law against our selues and as it were stop and shut vp the spring of grace from flowing vnto vs. â—er 2 13. This the Apostle Iames teacheth There shall be iudgment mercilesse to him that sheweth no mercy and mercy reioyceth against iudgement It standeth vs all therefore vpon not to rest in the bare and naked name of the sonnes of God but labour in the truth of the inner parts and in sincerity of our hearts to be like to him practising the exhortatioÌ„ of the Apostle 〈◊〉 12 13. As the elect of God holy and beloued put on tender mercy kindnesse humblenes of minde meeknesse long-suffering forbearing one another and forgiuing one another c. There is no saluation without pardon and remission of sin Would we then haue saluation Do we desire forgiuenesse at the hand of God The meanes to assure vs that we haue attained it 〈◊〉 4 31 32. is to put away wrath all maliciousnesse and to be courteous tender-hearted one to another forgiuing one another if we desire to feele any true comfort to our own soules in the forgiuenesse of our owne sinnes When we cried vnto the Lord he heard our voice The truth of the former reason 〈◊〉 of 〈◊〉 setteth downe the loue of God to his people hearing their prayers sending his Angel and bringing them out of Egypt The doctrine out of these words considered in themselues is this Doctrine God loueth his people God loueth and fauoureth his owne people Howsoeuer they be hated of the world because they are not of the world but are chosen out of the world yet he setteth theÌ„ as a seale on his hart Cant 8 6 5 2. and as a signet on his arme Heereunto come the amiable and louely titles that Christ giueth to his Church calling it knocking vnto it saying Open vnto me my Sister my Loue my Doue my vndefiled for my head is full of dew and my lockes with the drops of the night So the Prophet expresseth his loue in the Psalme toward his people Albeit they were few in number yea Psal 105 12 13 14 15. very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do theÌ„ harm but reproued Kings for their sakes saying Touch not mine annointed and do my Prophets no harme So Moses testifieth the same Deu. 7 6 7 8. The Lord thy God hath chosen thee to bee a precious people vnto himselfe aboue all people that are vpon the earth The Lord did not set his loue vpon you nor chuse you because ye were moe in number then any people for ye were the fewest of all people but because the lord loued you and would keepe the oath which hee had sworne vnto your fathers Ioshua 24 3. Psalm 78 70. Mathew 4 18 Luke 23.43 Acts 9 15. Thus God in great mercy brought Abraham from his Country tooke Dauid from the sheepfolds chose Peter and Andrew from their nets called Mathew from the custome conuerted the theefe vpon the crosse and turned Paul from a persecutour to be an Apostle beeing oftentimes found of them that sought not after him by all which testimonies and examples it appeareth that God doth shew himselfe good and gracious vnto his people The reasons are First because they are his Reason 1 sonnes and daughters This is an argument of great loue a testimony that he will not forsake vs for euer We are not onely the seruants and friends of God but the sonnes of God the spouse of Christ Indeed Christ is the naturall Son of God and the eldest brother by whom we are adopted to be the sons of God This reason the Apostle propoundeth 1 Iohn 3 1. Behold what loue the Father hath giuen to vs that we should be called the sonnes of God for this cause the world knoweth you not because it knoweth not him Great is the affection of feruent loue that parents beare toward their children no heart of any can wel expresse it but he that hath bin a father himselfe to feele it Others may well speake of it but they are not able to comprehend it And yet all their loue is a cold frozen loue yea it is no loue indeed yea it is no better then hatred in comparison of the loue that the Father of heauen and earth beareth to his children whose loue to vs is wonderfull passing the loue of men and women This the Prophet teacheth Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet will not I forget thee Es 49 15. Likewise Christ saith Mat. 7 9 10. What man is there among you which if his son aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shal your Father which is in heauen giue good things to them that aske him Reason 2 Againe he hath sent his Sonne into the world who came from the bosome of his Father and tooke our nature vpon him he endured the infirmities of our nature the shame of the crosse the wrath of his Father to bring vs into his fauour He was punished we are pardoned he was charged with our sinnes we are discharged from our sinnes he was crucified we are acquitted he was condemned we are iustified Thus the Apostle Iohn reasoneth Heerein was the loue of God made manifest among vs 1 Ioh. 4 9 10. because God sent his onely begotten Sonne into this world that we might liue through him Heerein is that loue not that we loued God but that hee loued vs and sent his Sonne to be a reconciliation for our sins The naturall
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
see in the booke of Kings 1 Kings 1â— in Hiel the Betheliâ—e according to the word of the Lord which hee spake by Ioshua the sonne of Nun. The like we see in Zachariah when resting in the power of nature and the strength of his owne body he beleeued not the Angel be was striken dumbe and could not speake vnto the people Luke 1 20. A memorable example also we haue in the streight siege of Samaria where a Prince answered the man of God and saide Though the Lord would make Windowes in the heauen could it come so to passe 2 Kings â— 19 20. And hee saide Behold thou shalt see it with thine eyes but thou shalt not eate thereof and so it came vnto him for the people trod vpon him in the gate and he dyed The Reasons heere of are euident For first Reason the Nature of GOD is true and vnchangeable Heauen and earth shall passe but one iote or tittle of his word shall not passe but shall bee fulfilled This is that which is vrged afterward in this booke Chapter 23.19 1 Sam. 1â— God is not as man that he should lie nor as the son of man that he shold repent Hath he said and shall it not bee done hath he spoken and shal he not accomplish it Seeing therefore God is vnchangeable with whom is no variablenesse or shadow of turning hee will let none of his words fall to the ground he is in one mind and who can turne him yea he doth what his minde desireth Reason 2 Again who can hinder him or say vnto him Why doest thou thus No might no power no policy can withstand him in his workes albeit men rebell neuer so much and resist neuer so mightily against him There is great power in Princes they are able to bring mighty things to passe and to crosse the attempts of others yet sometimes they are crossed and resisted themselues It is not so with the Lord our God 〈◊〉 33. Who is in the heauens and doth whatsoeuer he will He hath the hearts of all euen of Princes in his own hand â—â—b 21 1 as the Riuers of waters he turneth them about as pleaseth him This made the Apostle cry out 〈◊〉 11.33 â—5 â—9 19 O the deepnesse of the riches both of the wisedome and knowledge of God! How vnsearchable are his iudgements and his wayes past finding out For who hath knowne the minde of the Lord Or who was his Counsellor Or who hath giuen him first and he shall be recompenced And who hath resisted his will So then whether wee consider the nature of God without change or the weaknesse of man without power wee may safely and truely conclude that all the threatnings which haue bene pronounced and denounced by the mouth of God shal be verified and performed without any altering or diminishing of them Vse 1 Let vs apply this to our selues and gather assuredly from hence the wofull estate of all wicked and vngodly men For seeing he doth not dally with vs or scare vs without cause so that all his threatnings faithfully denounced shall be vndoubtedly accomplished how shal they escape so great condemnation as lyeth at the doore and hangeth ouer their head Howsoeuer therefore they put away the euill day farre from them and liue as if God sate idle in heauen beholding all things but punishing nothing knowing all hearts and thoghts but not regarding the workes of men saying We haue made a couenant with death and with hell we are at agreement 〈…〉 16. though a scourge run ouer and passe thorough it shal not come at vs for wee haue made falshood our refuge and vnder vanity are we hid yet hee that dwelleth in the heauen shall laugh the Lord shall haue them in derision For what followeth Your couenant with death shal be disanulled and your agreement with hel shal not stand when a scourge shal run ouer and passe through then shal ye be troden down by it This is that which the wise man saith Eccles 8.11 12 13. Because sentence against an euil worke is not speedily executed therefore the heart of the children of men is full set in them to do euill Though a sinner do euil an hundred times and God prolongeth his dayes yet I know that it shal be well with them that feare the Lord but it shall not be well with the wicked neither shall he prolong his dayes he shall bee like a shadow because he feareth not before GOD. And to the same purpose the Prophet Ezekiel speaketh Chap. 12 22 23 24 25 26 27 28. where the Prophet reprooueth two sorts of persons open deriders of Gods word as if it should neuer be performed and such as prolong the euill daies as if the plagues were for many yeares and should not come in their dayes But God expressely and directly meeteth with them both and bindeth them together in one bundle declaring and making it plaine to their consciences that when he speaketh the word it shall be done and when hee pronounceth a decree it shall stand Thus in all ages of the Church satâ—n preuaileth with the children of disobedience and draweth more to destruction by presumption then he is able to do by desperation Let vs not harden our hearts thorough the deceitfulnesse of sinne Esay 55 6. Let vs seeke the Lord while hee may bee found and cal vpon him while he is neere Secondly let vs ground our faith in the vndoubted Vse 2 performance of those iudgements that are yet to come as that the Lord Iesus at the appointed time will breake the heauens and will come to iudge the quicke and the dead at his appearance and in his Kingdome that the wicked shall rise againe and stand before the barre of Gods throne These things we see not yet accomplished for all things continue alike from the beginning of the creation HeÌ„ce it is that Mockers arise which walke after their lusts and say Where is the promise of his coming 2 Pet. 3 3.4 10. But the day of the Lord will come as a theefe in the night in the which the heauens shall passe away with a noise and the Elements shall melt with heate and the earth with the workes that are therein shall be burnt vp Yea When they shal say peace and safety 1 Thess 5 3. then shall come vpon them sodaine destruction as the trauaile vpon a woman with child and they shall not escape Thus the Prophet Malachi prophesieth Behold the day commeth that shall burne as an Ouen and all the proud Malachy 4 1. and all the wicked doers shall be stubble and the day that commeth shall burne them vp and shal leaue them neither roote nor branch Thus then we see a day of iudgement is decreed and determined and remaineth for the appointed time but at last it shall come and not lye though it tarry wait for it shall surely come and not stay Thirdly wee must not be dismayed when Vse
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 Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment wheÌ„ he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 â— that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrinâ— It is lawfâ— to vow anâ— such are tâ— performeâ— so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 â— Pâ—al 6â— 1â— 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 â— they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe â—m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how theÌ„ hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith â—ron in Ecâ— cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man
in the beginning How precious and sweete was it to our taste How zealous and forward were we in hearing the Lord and calling others thereunto But in these dayes wherein wee haue it continued in plenty and abundance that wee may sit vnder our Vines and Figtrees conferring and reasoning of the wayes of God how many loathe it how many neglect it how few receiue it who doth prize it as he ought to do We are cloyed with the preaching of the word we are hart-sicke of peace and prosperity It were an happy and blessed cure to restore vs to the former dayes of our health This surfet is the common sicknesse almost desperate disease of our Land that all her spirituall Physitions know not which way to turne their hands and their heads to cure recouer her Such as once haue taken a surfet by eating any meate are ordinarily prescribed by the Physition to fast to bring them to a stomacke and appetite againe and whensoeuer the body is distempered by repletion the way to recouer Fernel de morb caus cap. 14. is to take the dyet as the masters of that faculty do affirme So God as the chiefe Physition of the soule when we once begin to loathe and abhorre our meate and to surfet of the food which he sendeth bringeth vpon vs most worthily and iustly the famine of his word And do we not see if we be not altogether blinded how hee beginneth now for our sinnes to dyet vs and many assemblies ranged in goodly order which made heauen and earth to ring and resound with the praises of God to be left as sheepe dispersed abroad and wandring in the Mountaines without a Shepheard This is that which the Lord long since threateneth to his people as one of his sorest and sharpest iudgements Behold the daies come saith the Lord God that I will send a famine in the Land not a famine of bread nor a thirst for water but of hearing the word of the Lord and they shall wander from sea to sea and from the North euen to the East shall they run to and fro to seeke the word of the Lord and shall not finde it c. Amos 8 11 12 13. A great greeuous Thunderbolt throwne downe vpon the heads of all carelesse contemners of the word they shall haue it taken from them The childe that is plentifully and fully fed and hath whatsoeuer he craueth and calleth for at last waxeth wantoÌ„ he beginneth to play dally with his meat he breaketh it into peeces casteth it to the dogs therefore it is necessary sometimes that he should be abridged pinched and cry heartily for it before he haue it So doth God deale with vs when the food of his heauenly word is danled and dallied withall and troden as a vile thing of base worth vnder our vncleane feet he is constrained to take away the benefit of his word ftom vs make vs oftentimes in the anguish of our spirit to call and cry vnto him in the want of it before he restore the same vnto vs againe And yee that are the Lords remembrancers Esay 62 6 7. keepe not silence and giue him no rest vntill he repaire and vntill he set vp Ierusalem the praise of the world Let vs repent and returne betimes eueÌ„ while it is called to day lest the Gospel be taken away from vs. For as we shewed before among all sinnes the contempt of the word is one of the chiefest that cryeth to heauen for vengeance to fall vpon vs. This the Lord Iesus teacheth in many places Whosoeuer shall not receiue you nor heare your words when ye depart out of that house or that City shake off the dust of your feete truely I say vnto you it shall be easier for them of the Land of Sodome and Gomorrha in the day of iudgement then for that City Mat. 10 14 15 and 11 23. Acts 13 51. This serueth to comfort the Ministers in the course of teaching and sheweth how much God esteemeth his Gospel and striketh a feare into all rebellious contemners of his word This ceremony of shaking off the dust from the feet vsed among the Iewes serued to be as a figure of cursing as a witnesse against the inhabitants of that wicked place as if they corrupted the earth and infected the places of their abode with their contagion The Apostles of Christ were not commanded to vse such a solemne kinde of denunciation and detestation against murderers drunkards adulterers theeues false witnesses periured persons such heinous malefactors but against the contemners of the Gospell which teacheth that God is not more offended with any offence then with the contempt of his word therefore he affirmeth that such shall be more greeuously punished theÌ„ the Sodomites who were destroyed with fire and brimstone from heauen Gen. 19 14. This toucheth vs neerely who yet enioy the Gospel and liue vnder the shadow and protection of it let vs remember that we are fallen from our first loue and liking of it let vs repent and do the first works lest the axe being laid to the root of the tree he come against vs shortly and remoue our candle-sticke out of his place except we repent from our harts Ver. 6. Wherefore the Lord sent fiery serpents among the people c. Hee sheweth in these words whence the punishment of fiery serpents came vpon them not by chance or fortune not from the nature of the soile and wildernesse it selfe but from God So then the present iudgement vpon them is amplified by the author The Lord sent them This teacheth that all punishments diseases and iudgements of what sort and condition soeuer are inflicted vpon vs by the hand of God Doctrine All punishments and â—sitations anâ— inflicted vpâ— vs bâ— the haâ— of God Whatsoeuer visitations fall vpon vs and the rest of the sons of men are laid vpon vs at the will pleasure of God This appeareth in Moses when the old world was not spared but a generall flood brought vpon the vngodly God warned Noah to prepare the Arke to the sauing of his houshold and saide Gen. 6 7 1â— An end of all flesh is come before mee I will destroy from the earth the man whom I haue created from man to beast to the creeping thing and to the fowle of the heauen And speaking of the destruction of the Sodomites who were exceeding sinners against the Lord he saith The Lord rained vpon Sodome and vpon Gomorrha brimstone and fire from the Lord out of heauen Gen. 19 24. So â—hen Abimelech King of Gerar tooke away Abrahams wife afterward was constrained by the hand of God to restore her it is said Gen. 21 17 18. God healed him and his wife and they bare childreÌ„ for the Lord had shut vp euery wombe of the house of Abimelech because of Sarah Abrahams wife This point is also at large confirmed Leu. 26 16 17. If ye will not obey me
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
peace dwelled in our houses possessed our inheritances enioyed our lands and goods thus long but for the faithfull seruants of God who mind the peace of Sion Doubtlesse he would not spare the world one minute and moment of time but for the godly Hee would haue spared the cities of Sodome and Gomorrha 〈◊〉 18.32 if ten righteous persons had bin found in them For the faiths sake of Rahah who hid the spies and sent them out another way 〈◊〉 26. hee spared her kindred and her fathers house For the faith of Lot whose righteous soule was vexed day by day in seeing and hearing the vnclean conuersation of those sinfull men he would haue saued his sonnes in law 〈◊〉 12 that should haue married his daughters For Pauls sake a chosen vessel to beare the Name of God to the Gentiles he gaue freely those that sailed with him and saued their liues 〈◊〉 â—4 Thus wee see that for the godly he beareth with the vngodly but when they are safe and sealed in the forehead then iudgement shall come vpon the wicked Contrariwise a nation a cittie a towne an house and family is cursed for the society and company of the wicked The Israelites could not prosper at the siege of Ai so long as Achan was among them The Sea could not be calme the ship could not be safe the Marriners could not be at rest so long as vnrepentant and vnreformed Ionah was a burden vnto it for he said vnto them Take me and cast me into the Sea so shall the waues worke no more so troublesomely for I know that for my sake this great tempest is vpon you Wherefore it is a sweet and comfortable thing to bee in the number of the faithfull wee haue benefite by the prayers of the Church which pierce the eares of God and bring downe his blessings in great aboundance Verse 8. And the Lord said vnto Moses Make thee a fiery serpent We heard before how the people repented of their sinnes and how Moses prayed for pardon Now see how God remooueth his hand Psal 103.9 He will not alwaies chide nor keepe his anger for euer hee doth not deale with vs after our sinnes nor rewardeth vs according to our iniquities Indeed he sheweth oftentimes his seuere iudgments but so soone as the sinner is humbled hee receiueth him to mercy the sinne is pardoned and the punishment is remooued Doctrine God is merciful to greeuous sinners when they are penitent The doctrine from hence is this that God is mercifull to all penitent sinners Repentance once going before mercy followeth after albeit we sinne greeuously against him This the Prophet teacheth in the Name of God Esay 1.18 Ezek. 18.21 22 23. and 33.11 Dauid sinned exceedingly in numbring the people for which God sent a pestilence three dayes in Israel that many thousands dyed yet when his heart smote him that he said I haue sinned exceedingly 2 Sa. 24 17.18 1 Chr. 21.15 17. I haue done wickedly but these sheep what haue they done Let thine hand I pray thee bee against mee and against my fathers house and not on thy people for their destruction the Lord repented him of the euill and said to the Angel that destroyed It is enough let thine hand ceasse Let vs consider the reasons of Gods merciful Reason 1 dealing which are first the comfort and releefe of his people that none should to the end of the world despaire of obtaining of mercy For the mercy of God in Christ is aboue all his workes which he extendeth to thousands it is infinite without measure Hee pardoneth such offenders to make them examples to others of Gods great mercy hee receiueth them to fauour and remitteth their offences not onely to manifest his mercy to the offender himselfe but to teach others to resort and repaire vnto him for pardon and forgiuenesse When the Prophet testifieth that by acknowledging his sinne vnto God and confessing his wickednesse against himself he obtained the remission of his sinne and punishment of sinne he addeth immediately Therefore shall euery one that is godly Psal 32.5 6. make his prayer vnto thee in a time when thou mayest bee found This is the reason that the Apostle toucheth 1 Tim. 1. teaching that he was receiued to mercy for this cause That Iesus Christ shold first shew on him all long suffering vnto the example of them which shall in time to come beleeue in him vnto eternall life So then from these and such like examples of great sinners that haue obtained much mercy we likewise should be assured of the goodnesse of God for our saluation whensoeuer wee can bee brought to beleeue the Gospel repent from dead works Secondly the consideration of the nature Reason 2 of God ministreth a strong and inuincible reason to gaine our affections to yeeld to this truth For his mercy is aboundant and his goodnesse is infinite It surmounteth the reach and vnderstanding of all mortall men It passeth the highnesse of the heauens the depth of the earth the breadth of the Sea the power of the diuel the strength of the Law the measure of the whole world and nothing can be compared with the perfections of the Almighty Iob 11.7 8 9. Paul who before his conuersion to the faith which he sought to destroy was a blasphemer a Persecuter an oppresser maketh this the cause why he was receiued to mercy The grace of our Lord was exceeding aboundant with faith and loue 1 Tim. 1.14 which is in Christ Iesus that is giuing vnto me faith that chased away infidelity and loue that ouercame cruelty So the Lord maketh this the chiefe and principall cause why he spared that rebellious and idolatrous people The Lord the Lord strong mercifull and gracious slow to anger aboundant in goodnesse and truth forgiuing iniquity transgression and sinne Vse 1 The vses follow of this doctrine First we learne that there is no sinne that doth exceed the mercy of God None can say without iniury against his owne soule without reproach against God and giuing the lie to the glorious Maiestie of God My sinne is greater then can be forgiuen True it is there is an vnpardonable sinne Mat 12.31 that shall neuer bee forgiuen either in this world or in the world to come the blasphemy against the Spirit but that is because they cannot relent or repent that commit it they are so farre gone that they can neuer returne backe againe not because God is not able to forgiue it or that it doth exceed the mercies of God Seeing then vile sinners finde such infinite and vnspeakeable mercie let vs neuer despaire or doubt of his mercy fauor though we be suddenly ouertaken through infirmitie and fall into diuers and greeuous sinnes He hath mercy in store for such as haue beene exceeding sinners against him If they can repent of their sinnes his mercies are as great as himselfe Consider the examples of Peter that denyed
Vineyard his Corn or Pasture hee shall make recompence of the best of his owne Fielde or Vineyard or Corne or Pasture Likewise in Deut. 19 14. Moses chargeth them not to remoue their neighbors marke which they of old time haue set in their inheritance that they might peaceably inherit the Land which God had mercifully giuen vnto them This Christ teacheth the yong man in the Gospel Marke 10 19. Thou shalt hurt no man meaning by force or fraud or by any other meane whatsoeuer in his goods Thus Iohn Baptist instructeth the souldiers that came vnto his baptisme demanding what they should doe Luke 3. verses 13 14. Doe violence to no man neyther accuse any falsely and be content with your Wages And hereunto commeth the generall rule being the law of Nature and Nations Matth. 7 verse 12. Whatsoeuer ye would that men should do to you euen so do ye to them for this is the Law the Prophets The reasons of this doctrine are many First in respect of God who is an auenger of all such dealings Oftentimes it falleth out that men cannot right their owne causes and Magistrates to whom they should flye will not For who are they that for the most part lye open to violence and oppression but the poore and fatherlesse the widow and stranger and such as are destitute of friends to helpe them in their good and lawfull causes But God both can right the causes of such distressed persons because he is Almighty and he will remedy them because he is mercifull He is God of Gods and Lord of Lords a great God mighty and terrible which accepteth no persons nor taketh reward Who doth right vnto the Fatherlesse and Widdow and loueth the stranger giuing him food and raiment Deut. 10 ver 17 18. This reason the Apostle vrgeth 1 Thess 4 6. To this purpose Moses speaketh Exod. 22 21 22 23 24. So the Lord threatneth in the Prophet Habbakkuk chap. 2. This ought to preuaile with vs to teach vs equity forasmuch as GOD threateneth to bee reuenged of all iniquity Reason 2 Againe God is the God of righteousnesse and iudgement therefore he commandeth and commendeth vnto his people that which is iust and equall and forbiddeth them the contrary Hee hath the Soueraigne right of all things in his owne hand and hath in most excellent wisedome distributed and disposed to euery man his seuerall portion If this then be the nature of God to deale iustly and righteously toward euery one that no man can cōplaine of wrong and iniury done of God toward him then such as are the Children of God must resemble their heauenly Father in doing the works of righteousnesse and equity This the Prophet in many places teacheth Thou art not a God that loueth wickednesse ◠4 and ◠neither shall euill dwell with thee the foolish shall not stand in thy sight for thou hatest all them that worke iniquity Seeing therefore God loueth righteousnesse hateth wickednesse he must needs detest and abhorre whatsoeuer is contrary to his nature to wit all vnrighteousnesse and iniustice Reason 3 Thirdly we are brethren we pr fesse the same faith we worship the same God wee looke for the same inheritance we are sealed with the same baptisme we are nourished at the same Table we liue by the same faith wee waite for a better life by the same hope and therefore being called with such an heauenly calling oppression and deceit stand not with our holy profession as Moses speaketh to the Israelites when it came in his heart to visit his brethren to ioyne himselfe to the Church and to forsake the treasures and pleasures of Egypt Exod. 2 13. Sirs ye are brethren why doe ye wrong one another ◠6. This is the reason that Abraham vsed to Lot to take vp the contention begun among their seruants as it were a fire kindled in their houses threatning to consume them with the Timber thereof stones thereof Let there be no strife I pray thee between thee and me neither betweene thy Heard-men and my Heard-men for wee are brethren Gen. 13 verse 8. Let vs see what may be the vses and applications Vse 1 of this point First all community maintained by the Anabaptists and Family of loue is ouerthrowne being contrary to the direct Law of God To possesse goods in priuate as proper to one is approued by the examples of the christian Churches planted by the Apostles and therfore to hold and teach that nothing doeth or ought peculiarly and properly to belong vnto another is reproued and reiected by the doctrine of the Apostles The eight Commandement being morall and perpetuall Exod. 20. forbiddeth vs to hurt and annoy our neighbours goods and establisheth a distinction of goods and a propriety of possessions They are therefore greatly and grosly deceiued and doe notoriously deceiue others that imagine the difference and distinction of lands and goods to be brought in by tyranny not by law by violence not by iustice by force and feare not by right and reason because as children of the same Father haue the same right and interest in the goods of their Father so all men haue equall right and iurisdiction in the earth and in all things that are vpon the face of the earth and for this cause they suppose all things common nothing proper by the Law of God But this opinion falleth to the ground Answer and shall fall so long as the Commandement standeth in full force strength and vertue as a Bond and Obligation that bindeth vs and our posterity for euer For if all were a Commons and nothing inclosed if the hedge of propriety were pulled vp and all lay wide and waste as a Wildernesse without inclosure then there could bee no stealing no iniury or wrong offered euery man should take his owne by his owne right and God should forbid that by Law which cannot bee committed As if a Law were made that man should not flye in the ayre nor climbe vp into Heauen nor walke vpon his head nor be in many places at once which things are vnpossible to humane Nature But God forbiddeth nothing in vaine Againe if propriety of goods were not ordained of God but deuised of man God by precept and commandement should establish and confirme the violence and vsurpation of men and as it were giue them a free Charter and his broad Seale to haue and to hold all goods wrongfully gotten as if a Prince shold make a Law that whatsoeuer theeues robbers catch by hooke or crooke they shall possesse them by a good and rightfull title then which what can be thought more vnreasonable or spoken more absurdly Besides what need were there to set bounds and markes in Lands and possessions Deut. 27 17. And wherfore are they accursed of God and men that remoue ancient bounds and markes if there were no propriety Now where theft is restrained where wrong is condemned where abstaining from the goods of others
〈◊〉 35 â—â— and hearkened not to the words of Necho which were of the mouth of God The like we may consider oftentimes in the booke of Daniel when Nebuchadnezzar had dreamed a dreame which was not humane but diuine neyther of a naturall cause but of a supernaturall wherewith his spirit was troubled Daniel saide vnto him Dan. 2 28. There is a God in heauen that reuealeth secrets and sheweth the King what shall be in the latter daies The Reasons are euident First to set downe his great loue and fauour to his Children 〈◊〉 1. For as God did shew himselfe in sundry manners and speake by liuely voyce to the vngodly so in all the manifestations of himselfe vnto theÌ„ he had respect and reference to his Church as appeareth in the former examples Heerein therefore appeareth the wonderfull loue of God to his chosen people who hath the harts of all men in his owne hands and turneth theÌ„ about as pleaseth him This is that reason which the Prophet pointeth vnto Psal 105 13 14 15 where speaking of Abraham his posterity he saith Albeit they were few in number yea very few and strangers in the Land and walked about from Nation to Nation from one Kingdome to another people yet suffered he no man to do them wrong but reprooued Kings for their sakes saying Touch not mine annointed and doe my Prophets no harme Secondly it pleaseth God to make himselfe and his great Name knowne out of the limits and circuit of the Church 〈◊〉 2. to constraine euen the wicked to cleere him in his proceedings to acknowledge his iudgements to bee iust and righteous to giue sentence against themselues For God is holy in all his wayes and pure in all his works hee causeth their owne consciences to be witnesses against theÌ„ to accuse and to conuince them inasmuch as they become vnthankfull 〈◊〉 â— 2â— and do not glorifie him as God who is worthy of all glory and neuer leaueth himselfe without witnesse Acts 14 17. no not among the Infidels Thirdly he declareth and reuealeth himselfe Reason 3 to Infidels not because they be worthy but because by the mouth of the very Infidels he will strengthen and confirme his children True it is the cheefe and principall meanes which he vseth is to teach them by his seruants the Prophets and Apostles by Pastours and Teachers which he hath set in his church but he will also vse the tongues of prophane men to his owne glory comfort of his children This we see euidently shewed Iudg. 7 13. When Gideon came to the outside of the hoast of the enemies Behold a man told a dream vnto his neighbour and said Behold I dreamed a dreame and loe a cake of Barly-bread tumbled from aboue into the hoast of Midian and came vnto a Tent and smote it that it fell downe was ouerturned and his fellow answered This is nothing else saue the sword of Gideon for into his hand hath God deliuered Midian and all his host When Gideon heard the dreame deliuered and the interpretation opened he worshipped and returned into the hoast of Israel and saide Vp for the Lord hath deliuered into your hand the hoast of Midian Whereby we see that God made knowne his purpose to these vnbeleeuers for the strengthening of Gideons weake faith and the enabling of him to the worke whereunto he was appointed The vses follow First confesse from this Vse 1 dealing of God not onely that hee is great in â—ion and high aboue all the people but â—hat his Name is great glorious among his enemies He reigneth as King Psal 120.2 1 not onely ouer his Church but ouer all creatures and he maketh them to acknowledge his greatnesse stoop downe vnder his hand â—his we see in the Prophet Daniel chap. 6 26 27 by the decree that Darius wrote vnto all the people nations and languages that dwell in all the world I make a decree that in all the Dominions of my kingdome men tremble and feare the God of Daniel for hee is the liuing God and remaineth for euer and his kingdome shall not perish and his Dominion shall be euerlasting he refuseth and he deliuereth he worketh signes and wonders in Heauen and in Earth who hath deliuered Daniel from the power of the Lyons The like confession Nebuchadnezzar maketh before chap. 3 32 33. I thought it good to declare the signes wonders that the high God hath wrought toward me How great are his signs and how mighty are his wonders His kingdome is an euerlasting kingdome and his Dominion is from generation to generation Secondly we see that God leaueth not men Vse 2 with out excuse because hee maketh knowne his truth vnto them they haue some meanes or other offered vnto them to teach them to acknowledge God and to glorifie him whom they haue acknowledged Rom. 1.20.24 So Christ our Sauiour speaketh to the obstinate Iewes Iohn chapter fifteene verse 22. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloke nor colour for their sinne Thus was Pilate the Iudge of Iewry conuinced in his owne conscience of wrongfull iudgement against Christ beeing warned of his wife to whom God had reuealed his innocency that he was a iust man as a Lambe vnspotted and vndefiled For the Euangelist Matthew testifieth that when Pilate was set downe on the iudgement seate his wife sent to him saying Haue thou nothing to do with that iust man for I haue suffered many things this day in a dreame by reason of him Mat. 27 19. This was no meere humane or naturall dreame Eccles 5 2. arising from multitude of busines or proceeding froÌ„ an euil constitution of the body or euill digestion of meate or such like ordinary causes as daily befall vs but it was diuine from the speciall instinct of God and the inspiration of the Almighty For as God the Father diuers wayes approued the innocency of Christ that it might appeare he dyed not for his owne offences but for ours for our redemption so did God send terror and trouble vpon the Iudges wife in the night season to discouer his hypocrisie make him without excuse altogether in condemning the Innocent that all the water in the wide sea was not able to wash away the guilt of his sinne much lesse the water he called for to wash his hands before the multitude when he saide I am innocent of the blood of this iust man looke you to it Math. 27 24. The staine of sinne soyleth the soule and defileth the conscience cannot be washed away with water which onely putteth away the filth of the flesh and clenseth the body but cannot enter any further Thirdly seeing God hath shewed and manifested Vse 3 himselfe to wicked men vnworthy of his fauour we may be certaine and well assured that he will neuer leaue his owne children destitute of instruction that call vpon his
in the Morning and sadled his Asse and went with the Princes of Moab Hitherto wee haue heard the message and sending out to this cunning man seeking to draw him to come to curse the people Now followeth the second part of the Chapter wherein is published how Balak preuailed with him by offering him present gifts and promising to him future honors And because in the former message Balaam had rather cunningly delayed then flatly denyed them and rather craftily allured them by protracting the time then withstood them by giuing theÌ„ the repulse to the end they should buy his cunning the dearer as well became a man of his trade and occupation therefore heere the Spirit of God proceedeth to declare how the message is continued the suite renewed and their purpose obtained Wherein we are to obserue these three things First the departure of the Magitian with the messengers Secondly the anger of God for his departure Thirdly the entertainment which Balaam sound at the hands of Balak when he was come vnto him The first part touching the iourney of Balaam hauing obtained leaue or rather wrung it from God by his importunity is contained in the words before remembred and recited wherein behold how the desires of men are kindled encreased by delay Greg. hom 23. and giue them no rest vntill they enioy the things hoped for Balak the King and Balaam the false Prophet are heere described being pointed and painted out vnto vs in very liuely colours Balak proud in his Riches ambitious in his honours prodigall of his gifts scorning to receiue foile or repulse On the other side Balaam base in minde couetous after money thirsting after honour as vnwilling to giue a deniall as the other to take it Wherefore as he sendeth a new ambassage so he imployeth more honorable men to credit and countenance the action the better hee furnisheth them with other gifts he promiseth him in the word of a king to promote him to some place of dignity and omitteth no humane policy to draw him to his lure The messengers mindefull of their charge and commission and considering the waightinesse of the cause doe bend all their wits and set on worke all their cunning to effect the matter committed vnto them they stir him vp to be forward they adde great promises of high honours they allure him with great hope of rich rewards which were effectuall baites to intrap and indeede the mightiest Rhetoricke to perswade and to preuaile with a couetous man This was the Message of the King thus was the employment of the Messengers Now let vs consider the answer of Balaam wherein a man at the first sight would thinke hee carried himselfe most vprightly toward men and most religiously toward God like a true-harted man and a faithfull Prophet hee telleth them If Balak would giue him the Riches and reuenewes of his Kingdome he cannot goe beyond the will of the Lord his God But all is not Gold that glistereth as the Prouerbe teacheth sometimes a subtile Serpent lurketh in the greene grasse A man would likewise coniecture Whether God were not pleâ—â—d with Balaams iourney that when God bad him goe with the Messengers hee was pleased with his iourney but the wrath of the Lord was kindled against him for his disobedience and presumption which was no better then a tempting of God So in this answer of the Wizard we are not to consider the outward sound of the words but the inward purpose and intent of the speaker For his replye is thus much in effect as if hee had said vnto them Why do you thus solicite and importune me Do you thinke it resteth in my will to come or not to come Or if I doe come that I can in this case do what I list Or that the God of Israel is like the gods of the other Nations Hee compelleth me to tarry heere he forbiddeth me to go with you he is stronger then I and I am constrained to obey him You know my desire but it lyeth not in my power to curse your enemies vnles I can charge and charme their God to leaue forsake them albeit the King would giue me a great reward What saide I a rich reward Nay if he would fill for me this Pallace with siluer and gold replenish all his storehouses with treasures I cannot accomplish mine own purpose I cannot performe the desire of mine owne heart The God of the Israelites is too powerfull and mighty for me he it is that restraineth me by whom notwithstanding I must onely worke in this my businesse or else I cannot profit you nor pleasure my selfe nor effect my purpose Neuertheles be not discouraged and discomfited I am yet in good hope to preuaile and I will yet try him the second time although before he vtterly denyed mee to go with you This is the summe and effect of Balaams answer which consisteth of two parts First he stayeth them to be aduised what to do Secondly he granteth their request to goe with them Touching the staying of them when he hath excused his former refusall and deniall to go with the former messengers inasmuch as he could not alter and change the decree of the Lord whom he saw to ouer-rule him in all this busines he promiseth to try him againe whether he could draw him to stand with theÌ„ and to withstand the Israelites And here againe as before v. 8. Iohn 11 9. obserue how bee worketh not in the open day and in the light of the Sunne which is the fittest season to worke in Gal. 5 19 20. but as Coniurers vse to do he chuseth the night season for his purpose For as Sorcery is one of the fruites of the flesh and the worke of darknesse and proceedeth from the Prince of darknes so it fitteth best the children of darknes serueth to be practised in the time of the night according to the saying of him that is the author of life and light Euery man that euill doth Iohn 3 20 21. hateth the light neither commeth to light lest his deeds should be reproued but hee that doth truth cometh to the light that his deeds might be made manifest that they are wrought â—ccording to God Well God appeared vnto â—im and made himselfe knowne vnto him whatsoeuer his purpose and intent were not â—y any force of his sorcery but for diuers and sundry other reasons first Why appeaâ—â— Bolaaâ— Sorceâ—â— because he would put an hooke in his iawes and a bridle in his mouth to stop him from cursing Israel For his whole drift and meaning was to curse theÌ„ in the accomplishment whereof he is hindered and stayed by the appearance of God vnto him Secondly because he would hinder the diuell from giuing Balaam an answer and so deluding him as in former times hee was wont to do when he was hyred and sent vnto for such purposes Thirdly it serueth greatly for Gods glory to make his Name knowne euen among
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
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
2 2 3. If the Lord had not bene on our side may Israel now say if the Lord had not bene on our side when men rose vp against vs then had they swallowed vs vp quicke when their wrath was kindled against vs. Then the waters had drowned vs the streame had gone ouer our soule then had the swelling waters gone ouer our soule Praised be the Lord c. Lastly let vs lay vp these things in our Vse 3 hearts and know the nature of our enemies and the greatnesse of our own danger Let vs consider the present perill and estate of the Church and looke for such enemies Let vs all watch ouer our selues and weigh our calling and condition It is not a calling to outward peace and prosperity neither must wee looke here to find carnall ease and delight but when one trouble and tempest is ouer-blowne and the griefe of one affliction is ended wee must not then grow carelesse and secure wee must not lull our selues asleepe in the cradle of sensuality but in the end of one affliction wee must looke for another to beginne alwaies to keepe watch and ward knowing the frailty of our owne flesh remembring Satan to be an enemy of our peace and happinesse and considering our life to be as a continuall warfare so long as we tarry in this Tabernacle If wee be compassed about with many enemies and to be put into the furnace of affliction made exceeding hot let vs still haue comfort and consolation God will make the end glorious the issue happy Dan 7 28. This vse is taught and practised by the Prophet Daniel where a vision of foure beasts is shewed vnto Daniel and the calamities to come successiuely vpon the Church of the Iewes thereby fore-shewed he apprehended this doctrine by faith and kept it in his memory to remaine with him for his comfort and instruction for euer Wherefore let vs not promise rest to our selues after one deliuerance the enemies will gather themselues together againe and when wee haue victory ouer one tentation let vs prepare our selues for a new combat and make ready our armour for another assault Luke 4.13 Iob 1. and 2. This wee see in Christ the head of the faithful This wee see in Iob a man that feared God and eschewed euill who hauing vanquished Satan in one tentation hee returned eftsoones and redoubled his forces vpon him with another If this practice of the diuel were well pondered and throughly considered it would not onely preuent and redresse much impatiency but worke much peace and contentment in our hearts For what is the cause that we are so impatient vnder the crosse murmuring against God in our trials and tentations accounting them heauy and intollerable burthens vnto vs but because we promise to our selues peace and pleasure in the dayes of our pilgrimage and wee dreame of an heauen here vpon earth But if wee will profite aright in affliction whereby our faith is tryed 1 Pet. 1 7. and made much more precious then gold that perisheth wee must looke continually to be assaulted if we would not suddainly be surprised so come as a prey into the iawes of Sathan Verse 13.14 Thou shalt not see them all So hee brought him into the field of the Watchmen c. We haue heard before how the enterprises of Balaam were disappointed of God and so the wisedome of the wise confounded Now the King seeing himselfe crossed in his purpose and desiring to make an end of this matter carrieth him vp to another place where he might onely see a part of the Israelites his enemies Why doth hee take this course â—urely because he thought he feared the sight of that great multitude and considereth not the vanity of his sorcery Howsoeuer therefore they might see with their eyes and as it were feele with their hands God fighting against them yet both of them proceede in their purposeâ— the King in prouoking the false Prophet in hearkning and obeying Loe how obstinate the wicked are in euill setled with a full resolution to continue in their course so that albeit they change the place yet abide in their former purpose and cannot be brought to acknowledge their own folly From hence we learne Doctrine Wicked men in their euil successes lay the fault vpon second causes that wicked men when they haue euill successe neuer look vp to God whom they haue offended nor consider their sinnes whereby hee is prouoked but lay the fault in second causes and in anything rather then vpon themselues This corruption appeared in our first Parents immediately after their transgression For when they saw the filthinesse of their nakednesse and the miserable experience which they had gotten losing the good Gen 3.12 13 and enioying the euill Adam laide the fault vpon the woman as the woman did vppon the serpent and could not be brought to acknowledge their owne offence When the Philistims were plagued and the hand of God was sore vpon them for abusing the Arke they did not strike their hand vpoÌ„ their thigh and confesse they had sinned but doe ascribe all things to blinde-chance and vncertain fortune whereas nothing is done without the decree and prouidence of God Therefore determining to send backe the Arke they reason thus 1. Sam. 6.9 If it goe vp by the way of his owne coast it is the God of Israel that did vs this great euill but if not wee shall know then that it is not the hand that smote vs but it was a chance that happened vs. This like wee see in the Aramites when they had ill successe in the battell against the Israelites they said 1. Kings 20.23 Their gods are gods of the mountaines and therefore they ouercame vs but let vs fight against them in the plaine and doubtlesse wee shall ouercome them Heereunto accordeth the saying of the Wise man Prou. 19.3 The foolishnesse of a man peruerteth his way and his heart fretteth against the Lord that is when the scourge of God lyeth sore vpon the transgressours for despising the Word for abusing the Sacraments or for practising any wickednesse they learne not by his plagues and iudgements to accuse and iudge themselues but accuse God as the authour of their euils and aduersities and murmure against him for dealing so rigorously sharply with them like to the dogge that byteth the stone but looketh not after him that casteth it The reasons First wicked men want the Reason 1 knowledge of the true God to iudge of their crosses and afflictions and therefore no maruaile if they bee disquieted and fret through the euill successe they haue in their enterprises This made the wise Salomon to say Prou. 19.3 They sâ—et against the Lord. The want of sound iudgment and a right vnderstanding is the mother of all the corruptions which are in vs and of the sinne which we commit For we should ascribe to our owne folly the things that goe not well with vs
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
and betweene kingdome and kingdome no maruaile if waging of warre effusion of blood be deriued from him as frō the principall and chiefe cause Secondly sinne is so vgly a monster that it Reason 2 hath separated vs from God and disordered al the affections of men and made them enuious cruell bloody couetous ambitious and treacherous one against another as great loue as among Wolues as great mercy as among Lyons This the Apostle setteth downe Titus 3 3. And to the very selfe same purpose the Apostle Iames speaketh in the fourth chapter verse 1. From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members By the law of creation we were created to abide in a fellowship with God and in an vnion one with another But when sin brake in we fell from God and one from another into all misery Thirdly the wise God disposeth all things Reason 3 by his prouidence and turneth the actions of men to set foorth his glory the glory of his mercy in preseruing of the good and the glory of his iustice in ouerthrowing of the vngodly True it is among all the works of men nothing seemeth so vnbrideled and vnlimited as warre yet it is ordered and determined of God so that not a Sparrow falleth vnto the ground without the will of our heauenly Father This is noted in the holy history touching the rough answer of Rehoboam whereby the tenne Tribes reuolted from the house of Dauid and bloody warres continued between them where it is saide It was the ordinance of God that the Lord might performe his saying which he had spoken by the Prophets 2 Chron. 10 15. and 11 1. So the people are prouoked both to praise the Lord for the auenging of the cause of his seruants by destroying theyr enemies and preseruing them aliue Iudg. 5 2 21. and to acknowledge his iustice in ouerthrowing and consuming all theyr aduersaries Iosh 1 5. Numb 31 1 2. insomuch that there was no man able to withstand them The vses are now to be made of this Doctrine Vse 1 First seeing warres carry an ancient stampe vpon them that in all times man hath risen against man nation against nation and kingdome against kingdome and as mighty hunters haue chased and pursued one another to death let vs not maruaile when we heare of warres and of rumors of warres nor bee dismayed when wee perceiue people in fury carried like wilde beasts one against another these things should not seeme strange vnto vs neyther need we to admire them as the wonders of the world Rather it behoueth vs to enter into this meditation to consider that iniquity doth abound Mat. 24 7 ◠that the charity of many waxeth cold For the more these stirres tumults and insurrections do encrease gather strength the more doth charity decay the fruites of loue languish and pine away among vs and the more ought we to be prepared for the approching of the second comming of Christ to iudgement Then will he make an end of al diuision and contention that are now sorife and common in the world Secondly seeing the mischiefe of war hath Vse 2 bene from olde not lately bred as a new birth but the childe of former times say not the old times are better then these grow not wanton weary of things present to loathe the blessings we do enioy as the manner of many men is We complaine that wee are fallen into euill times we praise the dayes that are past consider not we murmure against God who hath made all things good gouerneth all things well Such is the impatiency of men at the feeling of present calamities that they are ready to breake out into a mutiny and murmuring against him vpon whom they lay the cause of heauy and hard times The present state of things is greeuous because present troubles are neerely felt and former discommodities are forgotten long ago This we see notably expressed vnto vs in the example of the Israelites whose present condition was loathed and that past was desired they cryed out the former times are better would God we were againe in the Land of Egypt where we sate by the flesh-pots whē we eate bread our bellies full Exod. 16 3. Numb 26 3 and 11 5 21 5 we remember the fish that we did eate for nought the Cucumbers the Pepons the Leekes the Onyons and the Garlike But they had forgotten the fiery furnace and making of Bricke they had forgotten the drowning of their Infants and the hard taske-masters that were set ouer thē they remembred not theyr seruice sore labour with all manner of burdens and bondage and cruelty insomuch that they vttered many sighes and grones grew weary of their liues And thus it is with many of vs though former times were more lamentable yet the present are more loathed How many are there that commend the dayes already past and magnifie the times of the forefathers then all things were cheape then all things were plentifull now all these are deare and hard to come by These are like those Idolaters that Ieremy complaineth of in his prophesie that saide Wee will burne Incense to the host of heauen as we haue done we and our fathers for then had we plenty of victuales were well felt none euill but since we left off to burne Incense to the heauenly bodies and to poure out drinke-offerings vnto them we haue had scarcenes of all things and haue bene consumed by the sword and by the famine Ieremy 44 vers 17 18. Thus do many of the men of our times they esteeme religion by the backe and belly and measure the truth of GOD by the line of their owne making to wit by feeding and filling of the body But we must consider that plenty and dearth warre and peace sicknesse and health are sent of God and acknowledge them to be his works who is constrained for the abuse of his blessings and the contempt of his word to take them from vs and to scourge vs with his roddes to bring vs to repentance This is that vse which Salomon teacheth in his Ecclesiastes chapter 7 11 12. Be not thou of an hasty spirit to be angry for anger resteth in the bosome of fooles Say not thou why is it that the former daies were better then these For thou shouldst not enquire wisely of this thing What sinnes breake out in these last dayes that were not in the former Were not hatred malice enuy murther debate whoredome adultery idolatry sedition couetousnesse pride treason and such diuellish practises and inuentions in all ages from the beginning When Adam had but two sonnes borne vnto him Gen 4 8. 1 Iohn 3 12. was not one of them a murtherer Did not Caine hate his brother and slay him And did not his posterity fill vp the measure of theyr sinnes and make the earth to stinke with their vnsauory works of
extreamely wronged to be charged with so foule a crime but art thou contented with those things which thou hast Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure and most profitable for thee yea alsufficient vnto thee Then thou art voyde of couetousnesse but if thou doe not thinke thine owne portion sufficient it is certaine thou wilt be crauing and coueting after an other mans Answer But will some say I am a poore man I haue small meanes to liue and many children to prouide for how can I be content or how can I think that I haue sufficient I answere if thou feare God Obiection and haue godlinesse in thine heart thou hast enough thou canst not want that which is sufficient Thou hast the promise of God that he will not leaue thee nor forsake thee Heb. 13.4 5 His word is a sufficient assurance for all things needfull Godlinesse is profitable vnto all things which hath the promise of the life present and of that which is to come GOD commandeth that our conuersation should be without cotousnesse 1 Tim. 4 8. The rule to try our practice and obedience is to be contented with our own estate The way and meanes to worke in vs contentednes is godlines for it maketh a man contented with that he hath So farre as a man is godly so far he is content with his outward condition Let vs therefore lâ—bour to plant godlines in our hearts and to store them with the true feare of God which will bring with it contentednesse and sufficiency in euery estate And Balak also went his way Balak and Balaam laid a plot to curse the people of God but are disappointed and part company one from another Balaam returned to his people that is he purposed to returne with a full intent to goe home but he was stayed by the way where he perished among the Midianits Balaks hope fayling him hee goeth his way and nothing is done of the one to the other This euent betweene them teacheth Doctrine The deuices of euill men against the Church come to nothâ—ng that the deuices of euill men come to nothing God disappointeth the policies and purposes of the vngodly intended against the Church so that how cunningly soeuer they are contriued hee bloweth them away as dust with the winde and hee melteth them as waxe with the fire Many rest in vaine hope and put confidence in deceitfull things Esau promised vnto himselfe a time of his fathers death of weeping for him and then he would be auenged for the birthright and blessing of his brother but his expectation was made frustrate and the blessing tooke place Gen. 27 41. The Egyptians had a purpose to kill all the males of the Israelites that all hope of issue from them might decay but see how wide they shot and how farre they missed Exod. 1 12 God encreased them exceedingly and they were constrained to driue them out enriched with the spoyles of Egypt The enemies of Christ say in the pride of their hearts Let vs breake their bands and cast their cords from vs yet hee that sitteth in the heauen laugheth them to scorne and giueth to his Sonne the heathen for a possession Psal 2 3. Hereunto commeth the saying of the Prophet Psal 7 14. When Christ had preached the Gospel at Nazareth they were filled with such wrath against him that they rose vp and thrust him out of the citty and led him euen vnto the top of the hill whereon their citty was built that they might cast him downe headlong but hee passed through the midst of them and went his way Luke 4 30. The like example we finde Iohn 7 53 the Scribes and Pharisies being gathered together in a councell where the death of Christ was practised God raysed vp one to speake in his cause one of their own bench that sate in the councell consistory with them so that they brake vp in a rage without doing any thing Great maters wer purposed but nothing determined mightymen and rulers were assembled but nothing could be concluded So we reade in the Acts of the Apostles that certaine Iewes made an assembly and bound themselues with a curse saying That they would neither eate nor drinke till they had killed Paul Acts 23 22 but they were disappointed and their purpose though closely contriued was vtterly disanulled Reason 1 The Reasons will make this truth more apparent First if wee consider this essentiall property of God that he is full of iustice hee will reward and recompence as our workes are If we rest in vaine and wicked practices he will not winke at them or hold his peace but throw down that which we build vp and he will disappoint that which wee hope for This the Prophet Dauid handleth at large Psal 62 3 11 12. where he reproueth his aduersaries for deuising and practising of euill against him and sheweth that all their deuices shall profite them nothing but be the meanes to bring them suddainly and speedily to destruction The children of men are vanity the chief men are lyers to lay theÌ„ vpon a ballance they are altogether lighter then vanity Trust not in oppression nor in robbery be not vaine if riches encrease set not your hearts vpon them for thou rewardest euery one according to his worke If their expectation were alwayes satisfied and desires accomplished Gods Iustice should be impayred and called into question so that the crossing of their hopes discouereth and reuealeth him to be a iust and righteous God Secondly the expectation of the wicked is Reason 2 vanity because they can giue no comfort or assurance No man is able to assure himselfe of life or of any thing else for what man can redeeme the life of his brother to keepe it from the graue If then we cannot secure life either to our selues or to our brethren much lesse can wee other things So the Prophet reasoneth They trust in their goods and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother hee cannot giue his ransome to God Psal 49 6 7. The vses are next to be considered as they Vse 1 arise from this doctrine And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh to rest on things which they see with their foolish and fleshly eyes If we regard and receiue onely present blessings they are of lâ—ttle account and of small moment If then we waite on lying vanities forsake God our strength and our saluation wee are vnhappy and most miserable This doth the Prophet preach vnto vs Thus saith the Lord cursed is the man that trusteth in men and maketh flesh his arme and withdraweth his heart from the Lord Ier 17 5 6 7. And the Prophet rendreth the reason hereof in the words following Hee shall be like the heath in the wildernesse and shall not see when any good
if there were no witches Secondly the diuell cannot kill man or beast at his pleasure to gratifie a witch Thirdly the sending of the diuell by a witch cannot giue him any power and commission to do any thing Fourthly he is more forward and ready to do euill then the witch can be and therefore it were peeuish and preposterous to imagine that the lesse forward vnto wickednesse should set on him and procure him to euill that is more forward so that the witch doth not prouoke forward the diuell but the diuell bearing sway in her heart setteth her on Fiftly the diuell is the commander the witch is but his seruant hee ruleth with power in the children of disobedience and is the god of the world she by the righteous iudgement of God is seruant and subiect vnto him Can any then be so silly and simple to beleeue that the lesse can giue power vnto the greater the weaker to the stronger Lastly as the diuell cannot hurt a poore Fly before hee haue power granted vnto him by a greater power then his owne so when he hath liberty is he so sottish that he will not execute his power vnlesse some witch or sorcerer send him So then wee conclude that witches sorcerers enchanters are the bond-slaues of Satan and haue themselues no power to doe or to authorize him to doe any thing But whensoeuer God giueth him power to afflict as the executioner of his vengeance he vseth them as his instruments not to receiue helpe by them but onely for a colour that he may draw multitudes into sinne and carry them he along into condemnation Let vs not therefore stand in feare of any sorcerers but of God from whom al chastisements come whether such as he inflicteth with his owne hand or such as hee giueth the diuell power to lay vpon men as we see in the history of Iob chap. 1 and 2. and therefore they should humble vs and bring vs vnto repentance The vngodly look no further then to the witch they fret against her they neuer looke vp to God nor consider the cause why the diuell hath power ouer them they seeke not to appease Gods wrath But the godly seeke to take away the cause that they may remoue the effects If our sinnes haue prouoked God and the enemy touch our bodies or goods we must fal down before his Throne humble our selues in prayer entreate the Lord to turne away his displeasure stand fast in faith and patience and waite vpon God for our deliuerance If we endure tentation we are blessed and shall be crowned with the crowne of life Iam. 1 12. And thus much touching the vaine attempt of Balaams sorcery CHAP. XXV 1 NOW whilst Israel abode in Shittim the people began to commit whoredome with the daughters of Moab 2 Which called the people vnto the sacrifice of their gods and the people eate and bowed downe c. 3 And Israel coupled himselfe vnto Baal-Peor wherefore the wrath of the Lord was kindled c. 4 And the Lord saide vnto Moses Take all the heads of this people and hang vp to the Lord before this Sunne 〈◊〉 21 6. that the indignation of the Lords wrath may be turned from Israel 5 Then Moses said to the Iudges of Israel Euery one slay his men that were ioyned to Baal-Peor 6 And behold one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses and in the sight of all the Congregation of the children of Israel who wept before the doore of the Tabernacle of the Congregation WEe heard in the last verse of the former chapter how Balaam arose and went his way from Balak the King of Moab A man would now in reason suppose that the danger were past and the storme cleane ouerblowne after his departure and the Israelites wholly set at liberty But euen as a piece of Ordinance being discharged it is too late and in vaine to wish it may not hurt where it lighteth so Balaam had put that in the head of Balak before hee departed and tooke his farewell which was a snare vnto the people of God whereby it came to passe that he hurt more being absent then he could hurt present and wounded them being further off whom he could not strike neere at hand For he annoyed theÌ„ with this counsell that could not touch them with his coniuring sowed that seed whereof sprung vp so plentifull an haruest that albeit he were gone yet his aduice remained and cast forth such a stinking breath and filthy sauour as smelled rankly in the nostrhils of God and infected greatly the people against whom it was plotted and contriued Now wee haue noted before chap. 24 14. that this was the crafty and diuellish deuice of this sorcerer when hee saw hee could not curse and bewitch them to entice them to whoredome to eate of things sacrificed to Idols reproued by the Apostle 1 Corinth 10 14. and after to worship their false gods and the Idols of their owne inuention Balaam knew that Gods fauour was a sure defence against all inuasion of enemies hee knew that sinne leaueth vs naked of Gods protection bringeth in the flouds of his vengeance vpon vs. This wicked wretch knew that they could not be plagued and brought vnder vnlesse theyr God were offended with them whose fauour and friendship is a wall of brasse and as armor of proofe that no weapon can pierce it no engine can batter it no force can make a breach to enter vpon it But when we sinne against him we are stripped of our armour and are left open to all violence Exod. 32 25. This is such a principle as was not vnknowne to the vnbeleeuers Iudith 5 20 21. And thus did Balaam teach Balak to lay a stumbling blocke before Israel to prouoke and entice them to sinne against God by setting before them the beautifull women which might allure them to fornication and draw them to Idolatry by inuiting them to theyr Idoll-feasts and bringing them into theyr Idoll-temples which thing we see heere to come to passe For the childreÌ„ of Israel did commit fornication with the daughters of Moab they went to theyr sacrifices worshipped Baal-Peor Psal 106 28 29. did eate the sacrifices of the dead and prouoked God with theyr owne inuentions as t e Psalmist teacheth In the former part of this booke we haue seene how through famine and wearinesse and want of waters they fell to murmuring impatiently and vnthankfully against God Now hauing passed ouer all these disaduantages discommodities and being entred into part of the Country where some of the Tribes had â—heyr habitation Possessing Cities that they builded not Fields that they sowed not Vineyards that they planted not houses that they filled not they fall from God through lustes and pleasures committing bodily and spirituall fornication with the daughters of Moab Deut. 6 10 11. Thus they are ouercome by allurements and enticements of
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
them to the sight to mooue pitty in the seer Seeing therefore iudgements be the wages of sinne make vs fall before the enemy and bring vpon vs many calamities let al such as lye vnder any chastisement alway search ouer their wayes and descend into their owne consciences to see how they haue moued him to wrath and prouoked him to be their enemy This we see in the example of Ioshua wheÌ„ he saw the men of Ai preuaile ouer them and the people of God to turne their backs when he saw they were destitute of Gods defence who would no longer go out with theyr Armies he sought to finde out the true cause he humbled himselfe before God and neuer ceased vntill the sinner were apprehended examined condemned and executed Ioshua 7 7. The like practise doth the Prophet prescribe Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens saying Wee haue sinned and rebelled therefore thou hast not spared This is the right way to stop the breach of Gods wrath and to call in his iudgements Manie haue fought out other wayes to weaken the force of the enemy aad to preuent the iudgements of God as in time of warre by arming themselues by hiring of soldiers by drawing confederates in time of dearth by robbing stealing lying defrauding shifting such like in time of pestilence by seeking to Witches and Wizards by taking themselues to flight and such other wayes But the Prophets and holy seruants of God in such times when wee lye open to wrath haue called vs to Repentance stirred vs vp to prayer mooued vs to humiliation and acknowledgement of our sinnes which haue deserued such chastisements Let vs all practise this counsell and wisely consider with our selues what the lord hath against vs and wherefore hee is angrie with vs that so wee may bee reconciled vnto him and brought into his gracious fauour againe Vse 3 Lastly this serueth as a notable aduaÌ„tage for the seruants of God when they haue any dealings against wicked men we haue comfort and encouragement from hence that wee shall assuredly preuaile against them because we haue to do with weak and naked men that are out of Gods protection If two goe into the field to fight and one of them be vnarmed and haue no weapon to defend himselfe he lieth open to the lust of his enemie to be wouÌ„ded and spoyled of his life who taketh comfort to see his aduersary come out against him without his armor So is it a blessed and comfortable thing to the children of God when they are constrained to meddle with euil men which are the enemies of God and of his trueth they haue comfort in God both in that themselues are vnder the couerture of his Armour and protection and in that theyr enemies are naked men and lye open vnto euerie iudgement This is it which is afterward remembred vnto vs in this booke where Ioshua and Caleb comforted the people agaynst the Canaanites saying If the Lord loue vs hee will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebel not ye against the Lord neither feare ye the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Numb 14 9. Abijha the king of Iudah made this his great comfort going against a mighty army and spake to this effect vnto their enemies 2 Chro. 13 10 12. Where wee see that such as turne vnto God with all their hearts and worship him aright haue God their Captaine and Protector he is their buckler and defence but such as are enemies to God and his people Numb 14 1â— 43. are those that receiue many blowes and take many knocks on their heads and yet want a shield to safegard themselues but lye open to euery danger and cannot looke for victory they haue no armour of proofe to defend themselues This is a wofull and wretched condition yet so is it with all the vngodly who haue banished the Lord far from them For as he is farre from them in the practise of their life so hee will not bee neere them in the time of their distresse Let vs then make much of this comfort and lay it as precious balme vnto our hearts let vs be assured when wee haue to deale with the world or to wrastle with Gods iudgements if we haue the testimony of a good conscience that God is our defence and deliuerance wee shall not need to be dismayed nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger or in death theÌ„ to haue assurance of the prouidence and protection of God The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand Psal 23 1 4. and 27 5. 31 20. Let vs therefore be bold and of good courage in the causes of the Lord for where he is there is safety from danger peace from distresse and assurance neuer to be ouercome There dyed foure and twenty thousand The falling into idolatry and whoredom brought a great plague vpon the people not onely to the destruction of many of the Princes among them but to the ruine of many thousands of the people See here the greatnes of the plague and what hauock was made when wrath was kindled God did not spare them but executed his fierce indignation vpon them How great a iudgement was this and how were they weakned by it Hereby we learne That the wrath of God against sinners is vnspeakable Doctrine Gods wrath â—eing moued â—n full of rage greeuous and terrible His wrath beeing moued is full of rage and worketh great desolations and destructions in the world This is it which Moses setteth downe in his song Deut. 31 22. Fire is kindled in my wrath shal burne vnto the bottome of hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. This hath the Lord euer shewed in the examples of his iustice When the old world multiplyed their sinnes and abused the patience of God that abode in the dayes of Noah his wrath consumed men women children beasts fowles creeping things and all that had the breath of life vpon the face of the earth Gen. 7 21. So when the â—odomites exceeded in lust of the flesh in pride of life and in security of heart The Lord rained vpon them Brimstone and fire out of heaueÌ„ and ouerthrew the Cities of the plain and all the inhabitants of the Cities and that which grew vpon the earth Gen 19 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse is a plentifull witnes of this truth When they lusted for flesh and loathed
house like the house of Ieroboam c and also of Iezabel spake the Lord saying The dogs shall eate Iezabel by the wals of Izreel Who are then the greatest enemies to their children but vngodly parents And who bring vpon them a greater woe and ruine then they that should build them vp and leaue a blessing behinde thē When Moses describeth the nature of God that hee is abundant in mercy toward the righteous he addeth Holding not the wicked innocent but visiting the sinnes of the fathers on the children to the third and fourth generation Exod. 34 8. This must moue parents and gouernours to make conscience of their carriage and conuersation and to bewayle their sinnes that haue endangered their off-spring For God may and doth in Iustice visite with sundry and diuers iudgments those families and societies where wicked Parents and prophane gouernors are All they be cruell tyger-like parents that be vngodly parents for they are the murtherers and butchers of their children ouerthrow of their posterity in time howsoeuer they be spared for a season What vnmercifull vnnaturall parents were Cain Cham Canaan Ieroboam Iezabel Ahab such like that caused euery one of their house that could water a wall to be destroyed and vtterly to haue their race and remembrance rooted out It is therefore a diuellish and wicked Prouerbe Happy are those children whose father goeth to the diuell A diuellish Prouerbe Nay rather cursed are those children whose fathers fall into hell for there is a great presumption that they will follow them without the great mercy and speciall grace of God yea it is a blessed thing to spring from a godly stocke to rise from faithfull parents For often did the Lord spare Israel for Abrahams Isaacks and Iacobs sake When the posterity of Dauid became wicked hee continued them in their kingdome deliuered them from their enemies did not destroy them for Dauids sake When the Lord was angry with Salomon because he had turned his heart from the Lord God of Israel which had appeared vnto him twice and charged him not to follow strange gods he threatned to rent the kingdome from him to giue it to his seruant Notwithstanding in thy dayes I will not do it sayth the Lord because of Dauid thy father 1. King 11 12. This appeareth more plainly afterward in Abiiam the sonne of Rehoboam who walked in all the sinnes of his father which he had done before him yet for Dauids sake did the Lord his God giue him a light in Hierusalem and set vp his sonne after him and established Hierusalem because Dauid did that which was right in the sight of the Lord and turned from nothing that he commanded him all the dayes of his life saue onely in the matters of Vriah the Hittite 1. King 15.4 5. 2. Chron. 21 7. This is it which the Lord promiseth in the second commandement of the Law That he will shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 Seeing then wicked and wretched parents are most deadly enemies vnto their children who beare the curses of God vpon them for many generations for the impiety of their fathers this serueth as a great terror to those parents that goe about by fraud and oppression by wrongfull and iniurious dealing to enrich themselues to set vp their names and make their posterity to bee great vpon the earth after them For this is the ready way to bring the curse of God vpon them and to pull downe their houses Where the curse of God entreth it maketh hauocke and wasteth all before it God is an auenger of al such things 1. Thes 4 6. Surely if men were not altogether faithlesse but had faith to beleeue the word of God that all wicked courses and vile practices would ouerthrow their houses and not build them vp that they could not fill them with euil things but they will pul down the plagues of God vpon them and all theirs it would make them feare to offend by fraud and vniust dealing which cryeth for vengeance vnto heauen and the cry thereof entreth into the eares of the Lord of hoasts Iames 5 4 All men by nature haue a loue vnto their children and a desire to leaue them great men in the world but many are greatly deceiued in the meanes and wander farre and wide out of the way For if we wold leaue them a sure inheritance and settle them in an estate to continue wee must take heed that wee doe not enrich our selues with the spoyles of others nor fill our houses with the riches of iniquity lest we fill them also with the vengeance of God which is the reward of iniquity Let vs eate our own bread which wee haue gotten by lawfull meanes There is more comfort in a little truly gotten then in great riches and reuenewes that carry with them Gods marks and curses being wrongfully obtayned and vniustly retayned Lastly it is required of vs to repent beleeue Vse 3 the Gospell that so wee may procure a blessing vpon our selues and our children This duty the Apostle Peter preacheth vnto the Iewes that were pricked in their hearts Amend your liues be baptized euery one of you for the remission of sinnes for the promise is made vnto you and to your children c. Acts 2 38 39. When God promised to Abraham to make a couenant with him and to multiply his seed exceedingly hee requireth this condition at his hands Walke before me and be thou vpright Gen. 17 1. VVee must walke in the midst of our houses with pure and perfect heart and guide them with a watchfull eye wee must looke to their wayes and to our gouernment This would be a great helpe to the Ministery and a singular furtherance to his labours The neglect of this care bringeth vtter ruine to father and childe This appeareth in the example of Eli who through his indulgence and negligence ouerthrew himselfe and his posterity This is the cause of so many cursed youths so many riotous men women which procure the ruines of so many excellent houses their tender age was not sanctified neither they seasoned by their parents with the fear of God So then godly parents must haue a care to bring vp their children families in godlines righteousnes It may be a meanes by the blessing of God to saue thy sonne from death and to deliuer his soule from destruction The Lord himselfe speaketh of Abraham That hee knew him that he would teach his sonnes and his houshold after him that they keepe the way of the Lord to doe righteousnesse and iudgement Gen. 18 19. The Apostle chargeth parents to bring vp their children in the nurture and information of the Lord Eph. 6 4. No parents must presume that because they haue obtayned to bee faithfull therefore theyr children must of necessity bee so also Faith is the gift of GOD and not of Nature It is not
common to all but peculiar to some It commeth not by inheritance but by grace Parents may leaue vnto their children their houses their lands their substance they may conuey vnto them their inheritance but they cannot conuey vnto them the gifts that accompany saluation Wherefore all parents that are faithfull are to intreate and craue of God the continuance of his couenant toward theyr children and to begge from his hands an holy and sanctified seede to his glory and theyr comfort Verse 14 15. The name of the Israelite thus slaine was Zimri the sonne of Salu and the name of the Midianitish woman that was slaine was Cosbi c. Wee heard before in the fixt verse how Moses hath layde open the shamelesse and impudent behauiour of this beastly adulterer who shamed not to bring the Midianitish harlot into the hoast and in the sight of all the congregation of the children of Israel which were grieued to behold such horrible villany neuerthelesse we see in this place that Moses is not content in a generall manner to describe his wickednesse but singleth him out particularly by his name by his father by his tribe Neyther doth he content himselfe to set downe the Midianitish woman by her nation but calleth her by her name and further openeth the name of her father and her fathers house So then Moses hauing shewed who they were that brought the plague of God vpon the people he now descendeth to marke them out by their proper names and of what calling and profession they were Doctrine It is lawfull sometime to reproue by name From hence we learne that it is sometime lawfull and conuenient to reprooue by name speciall people and particular men that offend in the Church and to record them in writing A particular reproofe of particular offenders sometimes standeth with the word of GOD. So did Eliah deale with Ahab and Iezabel he told him that it was hee and his fathers house that troubled Israel This we see practised by the Prophet Esay against Shebna who being a notable fauourer of euill men and a great hinderer of good things is by name threatned to bee carried away with a great captiuity Esay 22 17. Thus doth Ieremy deale with the false Prophets and other obstinate enemies Ier. 28 12. Likewise our Sauiour Christ denounceth many fearefull woes against the Scribes and Pharisies hypocrites Matth. 23 13. which shut vp the kingdome of heauen before men deuoured widows houses vnder a colour of long prayer compassed sea and land to make one of their profession tythed mint and annise and left the waightier matters of the Law as iudgement mercy and fidelity So did Paul withstand Peter to his face because he was to be condemned Gal. 2 11. And when he saw in the Church such as put away faith and a good conscience and made shipwracke of the doctrine of Christ he giueth the Church notice and warning of them saying Of whom is Hymeneus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme 1. Tim. 1 20. And in another place hauing to doe with such as cast off the doctrine of godlinesse hee noteth the ring-leaders and principall authors Of this sort is Hymeneus and Philetus which as concerning the truth haue erred from the marke saying that the resurrection is past already and do destroy the faith of certaine 2 Tim. 1 17. In like manner he specifieth Alexander the copper-smith which had done him much harme 2 Tim. 4 14. So the Apostle Iohn warneth the Church of Diotrephes who loued to haue preheminence among them Al which examples of the Prophets of the Apostles of Christ himself do teach that it wil not alwaies be sufficient to reproue the errors and heresies of obstinat sinners but somtimes it is expedient to lay them open by their names and to signifie them to the Church by a particular discouering of them The Reasons of this practise are to be considered Reason 1 First because the Church should haue warning of thē that others might shun them and auoid their company So the Apostle nameth Alexander to prepare Timothy not to trust him It is good to know false bretheren lest they spying our liberty take the greater aduantage against vs. Hence it is that Paul chargeth Timothy to beware of Alexander who had withstood his preaching sore 2 Tim. 4 15. While we are familiarly conuersant with the wicked it will be hard for vs not to bee entangled in their sinnes For how can a man walke among thornes not pricke himselfe or how can a man touch pitch and not be defiled We must flye from such as from a deadly plague We must separate our selues from them lest the like vengeance fal vpon vs also Secondly they must by a speciall note bee made knowne to the Church that they may Reason 2 be degraded and brought to reproch The Apostle vsed this remedy thereby to shutte their mouthes and to stoppe them from speaking euill of almighty GOD and his truth which ought to be precious to vs. This naming of them is to set a marke of infamy vpon thē as if a man were boared in the eare or burned in the hand for a malefactor God will haue them and their wickednesse registred to their perpetual shame in the Church for euer that they should not be of any more credit to infect the good and to draw the weake vnto destruction The vnnaturall sauage dealing of the Amalekites toward their brethren the Israelites is by God expresly commanded to be recorded in a booke to their infamy and confusion The Lord saide vnto Moses Write this for a remembrance in the booke and rehearse it to Ioshua for I will vtterly put out the remembrance of Amalek from vnder heauen Exod. 17 14. So we haue in the Scriptures set forth the vncleannesse of Sodome the hard-heartednesse of Pharaoh the conspiracy of Corah the couetousnesse of Ahab the cruelty of Iezabel the disobedience of Saul the treason of Absolon the treachery of Iudas and other infamous beasts the record of their shame is in perpetuall memory and stinketh vnto this day The like we might say of all bloody persecutors in all ages since Christs time they haue theyr names and facts remembred in the Acts and Monuments of the Church Seeing therefore obstinate enemies must be both shunned shamed in both respects we learne that it is lawfull for the Ministers of God to point out some by name that they may be knowne otherwise the Apostles of Christ would neuer haue done it the Prophets would neuer haue practised it Christ himselfe would neuer haue allowed it Let vs apply this to our selues First it serueth as a bridle to restraine euill men especially all such as bring a publike detriment and hurt to the Church and are the cause of common Vse 1 mischiefes they shall to the shame of theyr persons to the reproch of theyr names to the infamy of their posterities be
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
strange gods and to direct their hearts vnto the Lord to serue him onely that so he might deliuer them out of the hands of the Philistins 1 Sam. 7 3. And to speake the truth if we did aright consider the matter we ought to walk in greater feare and carefulnesse in the time of warre then in the dayes of peace For when there is but a step betweene death and vs when the drum foundeth when the Cannon roareth when the sword deuoureth when danger compasseth vs about on all sides when no man can promise safety to himselfe ought wee not to lift vp our eyes and our hearts so much the more vnto God Seeing therefore wee are then in the greatest most manifest and imminent perill of our liues the losse whereof sin will hasten vpon vs wee ought to remaine vnder the obedience of God and reconcile our selues vnto him before warres be enterprized This is it which the Lord teacheth by Moses Leuit 26 14 17. If ye will not obey me nor doe all these commandements I will set my face against you and ye shall fall before your enemies and they that hate you shall reigne ouer you and ye shall flee when none pursueth you This reproueth such as giue themselues the greatest liberty to sinne to vse such violence oppression when they should liue in the best order and the greatest obedience Cornelius the Captaine is commended for his religion Acts 10 1 2. So is the Centurion renowned for his faith Mat. 8 10. They that are Captaines and soldiers must not giue themselues to all riot as if they had a law to commit sin and to breake al lawes of God and man without controlment Secondly it reprooueth such as make choise of the most loose and vngodly to fight the Lords battels and think Atheists swearers blasphemers murtherers whoremongers theeues drunkards to bee fit soldiers to goe against Gods enemies These are fitter instruments to fight the diuels battels for he is the Captaine and Commander ouer this cursed crew They are all the diuels band and of the forlorne hope They are fitter to be mustered and gathered together to fight for some vsurper theÌ„ for a lawfull Prince that may make his choise and call whom hee will to fight his battels These may be vsed in necessity and extremity rather then where there is store and plenty of many others It is noted touching Abimelech that when he had slaine his brethren with the sword and vsurped the dominion he hired vaine and light fellowes which followed him to make himselfe strong and to settle selfe in the kingdome Iudg. 9.4 Thus did Ieroboam establish his seate and throne when he rebelled against his Lord he gathered to him â—aine men and wicked and by them he fortified himselfe against Rehoboam the son of Salomon 2 Chron. 13.7 No trust confidence can be reposed in such who being vnfaithfull to god can giue no comfort or assurance they will deale otherwise towardes men whereby commeth great losse to the Prince and great hurt to the Commonwealth Lastly it serueth to ouerthrow three sorts Vse 5 of men that yeeld not to the truth of this Doctrine First such as murmure and grudge at the hearing of warres complaining of the expences and charges that are necessarie for the maintenance of them whilst others lye in the fieldes and aduenture their liues they sleepe soundly and lye quietly in their beds and yet repine disdain to contribute any thing in so necessary iust a cause and are many times great hinderers and pull-backes vnto others that would shew themselues forward in the Princes seruice It were fit that such as are thus backeward to serue with their purse should be constrained to be forward to serue in their person Vnto these we may ioyne such as cry out that it was neuer well since warre was vsed and do preferre an vniust peace before a iust warre Secondly this condemneth such as are carelesse for their owne defence safety but suffer the enemies to come vpon them and make no prouision or preparation against them This is noted to haue beene the behauiour of the men of Laish and the cause of their destruction that they liued carelesly one with another and made no fortifications against their enemies Iudg. 18 7 10. For the children of Dan came vnto them being a quyet people and without mistrust and smote them with the edge of the sword and burnt the city with fire Thus it is with all that liue securely do not stand vpon their own guard Thus it is with such as neuer prouide against the enemies they are soon surprized by them Lastly it condemneth the Maniches Dane de haeres cap. 22. the Marcionites the Anabaptists the Family of loue and such as call themselues spirituall men which deny the lawfulnes of battell the vse of war the wearing of weapon the putting on of armor and the handling of the sword But do these alledge nothing for themselues Haue they no shew of reason or colour of argument to vphold their opinion It is a desperat cause that admitteth no defence It is a foule fall that cannot be couered with no fig leaues Let vs see what their obiections are how we may stop their mouths by answering of them And as all heretickes pretend Scripture imitating their first father the diuel Mat. 4 6 who tempting Christ in the wildernes alledgeth what is written so haue these men sundry goodly glozes garnished with the name authority of the word of God They alledge that Christ commandeth Mat. 5 39. 26 52. 13 29 If one giue vs a blow on the right cheek we shold turn to him the left if any would sue vs at the Law to take away our coate we should giue him our cloak also If hee compell vs to goe with him a Mile wee should goe with him twaine and thereuppon concludeth That wee should not resist euill He saith vnto Peter He that striketh with the sword shall also perish with the sword and thereupon willeth him to put vp his sword he will not haue the tares to be pulled vp but be let alone and suffered to grow vntill the haruest So the Apostle teacheth Roman 12 17 18 19. That vengeance belongeth to the Lord who will repay that wee must recompence to no man euill for euill that if it be possible as much as in vs lyeth we should haue peace with all men he asketh why we do not rather suffer wrong why wee do not rather sustaine harme then one brother draw another before the iudgement seates of Infidels If then it bee not lawfull to follow suites it is lesse lawfull to draw swords He sheweth that our weapons are not carnall but our warfare spiritual that we wrastle not against flesh blood but against principalities against powers against spirituall wickednesses that are in the high places Adde vnto these testimonies of the New Testament the ancient Prophesies of the Prophets which do
10 31 32 that saw a certaine man robbed of his money spoyled of his rayment and wounded of his body yet departed from him and passed by on the other side leauing him halfe dead But when we are so farre from releeuing them in theyr wants and comforting them in theyr distresses and helping them with our counsell that we seduce them our selues or boulster them vp in their sinnes or draw them into wickednesse we shall draw vpon our selues the heauy iudgements of God in the day of his visitation For if they shall not escape that are ledde out of the way and follow the direction of false and lying seducers of greater iudgment and sorer punishment shall they bee worthy that lay snares to catch others and draw them vnto destruction In the Prophesies of Ieremy we see Pashur the sonne of Immer the Priest threatned Ier. 20 6. that because he had preached lies hee and all that belonged vnto him should dye in captiuity And in another place the Lord denounceth his iudgements to come vpon the Prophets which haue sweet toongs Ier. 23.31 seducing the people with pleasing lies Herevnto wee may referre all ignorant Ministers which are vtterly disabled for the performance of their duty in teaching the people they haue the place but want the gifts 1 Tim. 3 2 they haue the calling but want the ability 2 Tim. 2.2 they fill vp the roomes of workmen but are not able to do the worke These commit an heynous sin not onely destroying their owne foules but bringing the people to destruction For through their ignorance and insufficiency they cast away their owne soules the soules of other men The wise man teacheth Prou. 29 18 that where there is no vision there the people decay Wherefore to conclude let all faithfull Ministers of God with care conscience be stirred vp to deliuer that Embassage which they haue receiued from God not as men pleasers but as the seruants of Christ And let all the people know that it becommeth them with al patience and reuerence to receiue the word of exhortation which God hath sanctified as the meanes to worke in thē faith and obedience It shall excuse no man in the day of the Lord to say I would haue hearkened to the truth but I was deceyued I would haue walked in the right way but alasse I was seduced These are olde Adams figge-leaues which will not serue to couer our shame and to hide our nakednesse wee must seeke after the truth and learne to discerne of it from errour If we be content to liue in ignorance and voluntarily submit our selues to be led or rather misled by blinde guides that can neyther informe themselues nor vs in the wayes of the Lord if we wilfully shut our eyes because we will not see our ignorance is without excuse and for want of knowledge wee shall certainly bee destroyed Let vs all walke in the right way and make streight steps vnto our feete Heb. 12 13 that God may be glorified our soules saued we entirely preserued in the truth through Iesus Christ to whom bee praise and glory in the Church for euer Amen CHAP. XXVI 1 AND it came to passe after the plague that the Lord spake vnto Moses and vnto Eleazar the sonne of Aaron the Priest saying 2 Take the summe of the Congregation of the Children of Israel from twenty yeares old and vpward throughout their fathers house all that are able to go to warre in Israel 3 And Moses and Eleazar the Priest spake vnto them c. 5 Reuben the eldest sonne of Israel c. 9 This is that Dathan and Abiram which were famous in the Congregation c. 10 And the earth opened her mouth c. HAuing sufficiently seene the weake estate and condition of this people who as much as lay in them rushed forward to their owne destruction and were vnworthy of the mercy of God that they might learne in the matter of their saluation to ascribe al to God Deut. 8 17. Let vs consider the power of his grace 1 Cor. 12 6 seene and made perfect in their weaknesse to the end of this booke wherein we are to marke a description partly of the holy and Ecclesiasticall Lawes giuen to the 31. chapt and partly sundry Ciuill and politicall Lawes belonging to their inheritance in the Land of promise Before both these we haue in this and the chapter following a new numbring of the people by the commandement of God wherein we must marke two things one touching the numbring of them the other touching the order to be deuised in the diuiding of the inheritance Touching the numbring of the people we must remember that this is now the third numbring since the Israelites by the mighty hand of God departed out of Egypt The first was the same yeare they were brought foorth when the summe was taken of them and a generall payment exacted of rich and poore for the prouision and preparation of holy things requisite for the Tabernacle Exod. 30 14 15 16. The second was in the beginning of the second yeare when the holy things were made and an order set downe among the people in their iournies Numb 1 and 2. The third is that which is in this place And notwithstanding the two former this was not without speciall causes The causes of this new nūbring of the people for there had beene a great change and alteration among the people since the second nūbring of them which was 38. yeares before they that were then numbred beeing dead in the plagues and punishments that fell vpon them Againe the diuision of the Land could not but by these breaches among them be very vniust and vnequall vnlesse this summe had beene taken whereas the Land ought to bee indifferently diuided and parted to ende all controuersies to cut off all occasions of enuie and emulation and to preserue loue and vnity among brethren Thirdly in regard of military discipline that they might march in good array and keep order the better among them for they were now in a manner come to hand blowes with their enemies and were ready to encounter with them Fourthly that the hand of God toward this people might be better seene and knowne to wit both his power and goodnesse in that though many thousands of them were wasted consumed in the Wildernesse yet the number of them was not diminished but rather encreased likewise his iustice and truth in that though he chastened the rebellious and refractary against him yet hee kept the promise hee had made to their fathers touching the multiplying of their seed as the starres of heauen Theod. quaest 46 forasmuch as he is able of stones to raise vp children vnto Abraham Mat. 3 9. And to call those things that are not as though they were Rom. 4 17 18. Lastly to shew that as he knoweth perfectly and exactly the number of all that entred into the earthly Canaan so he knoweth the
yet shall their sinnes dye with theyr persons and be remembred no more whensoeuer the sonne forsaketh those their wicked wayes No man therefore must cast them in the teeth or vpbraid any beleeuer with the sinnes of his vnbeleeuing parents If a man come of Turkish or Heathenish parents that neuer beleeued in Christ nor acknowledged the true God yet God will accept of those that forsake this infidelity and impiety who therfore are we that we should vpbraid them with the blots and infirmities of their fathers For as the godlynesse of the father shall nothing helpe the vngodly childe but the soule that sinneth shall die the death Ezek 18 20 so the vngodlinesse of the father shall nothing hurt the godly because he renounceth it and hateth it as an enemy The practise therefore of those is euill that lade and burthen with cart-loads of reproaches those that are not to be touched in their owne persons because of the vices and sins of their parents Vse 4 Lastly we must learne that it shall on the other side be no honor credite comfort or commendation to descend from godly and worthy Ancestors if we degenerate from theÌ„ as a base and bastard brood Ezek. 18 10 13. It is the manner of many to stand much vpon their pedigree which the very heathen derided as great vanity and accounted nothing indeede their own which themselues had not done for what hath a coward to do to glory in the valour of his Fathers And they made choise rather to descend of vnnoble Parents Ouid. metam lib. 13. so themselues were noble and renowned thorough vertue then to come of worthy Progenitors Iâ—uenal Saty. 8 and themselues to grow base degenerate out of kinde This did the Prophet tell Iehoiachim Ier. 22 15 16. Did not thy father eate and drinke and do iustice iudgement and then it was well with him he iudged the cause of the poore c but thine eyes and thy heart are not but for thy couetousnes and to shedde innocent blood and for oppression and violence to doe it Hence it is that Iohn the Baptist telleth the Iewes that they should not boast of theyr progenitors to say They had Abraham to their Father Mat. 3 8 9. They gloried much in this carnall priuiledge and thought the whol seed of Abraham by generation of the flesh to bee within the couenant of grace and should bee partakers of saluation and in a proud conceit of this external glory grew to contemne the Gentiles as a people forsaken of God But there is an Israelite in the couenant and an Israelite out of the couenant as there is a Iew that is outward and a Iew that is inward Rom. 2 29. 4 16 as there is an election that is generall and an election more speciall taken out of that generall There are sonnes of Abraham according to the flesh Rom. 4 16. and there are heyres of the faith of Abraham as the Lord himselfe saieth Mal. 1 2. Is not Esau Iacobs brothâ—â— Yet I haue hated Esau and loued Iacob Wherefore when the Pharisies said Wee haue Abraham to our father Christ answered If ye were the children of Abraham ye would do the works of Abraham but now ye are of your father the diuel Iohn 8 39 44. Let no man therefore reioyce in the flesh neither stand vpon the gifts giuen vnto others as it were to decke himselfe with the feathers of other birds Paul the Apostle of the Gentiles sheweth that hee might haue confidence in the flesh and if any other man thinketh that he hath whereof he might trust in the flesh he had cause much more hee was circumcised the eight day he was of the stock of Israel and of the Tribe of Beniamin he was an Hebrew of the Hebrewes and as touching the law a Pharisie Yet what things soeuer might be gaine vnto him the same hee counted losse for Christs sake yea as dung that he might winne him Phil. 3 7 8. Let euery one therefore labour to haue grace in his owne heart knowing That the iust shall liue by his owne faith Hab. 2 4. forasmuch as the faith of the father cannot profit the child that is without faith 12 The sonnes of Simeon after their families of Nemuel the family of the Nemuelites c. 13 Of Zerah the family of the Zarhites c. 14 These are the families of the Simeonites twenty and two thousand and two hundred In the description of this Tribe we are to consider the small number and little company in comparison of the other Tribes and of themselues also compared with the former summe For whereas before they were 59300 they are now onely as wee see 22200. If any aske what may bee the cause of this great abatement Obiection that there were so many before now fallen to be so few Answ The reason is to bee taken out of the last history remembred in the former chapter to wit that one of the Princes of the Tribe of Simeon being accompanied with many others of that Tribe and backed and countenanced with them committed a most shamefull and shamelesse acte before his brethren and brought a Midianitish harlot into the hoast in the sight of Moses yea he was no doubt a moouer and perswader of others to commit the like wickednesse whereby it came to passe that the greatest number of this Tribe perished with him in that greeuous plague For it was reason that as they did partake with him in the Whoredome so they should communicate together in the punishment Hereupon it fell out that whereas all the other Tribes in a manner surmounted the former account or at least equalled the same this fayled much of the former summe This is to be noted of vs in this place seruing as a good commentary and exposition of the words of Moses Deut. 32 6. where Simeon is wholly left out Doctrine It is hard to forsake society with wicked men wheÌ„ we are once entred into it This teacheth vs that it is a very hard thing to auoyd shun and breake off our society with wicked men when once we are entred into it but we follow and pursue it with greedinesse till we be punished together with them It is hard to bee kept from contracting friendship and fellowship with them they are cunning to insinuate theÌ„selues and if they be not called to vs they will call themselues and if they be not bidden they are as shamelesse guesse they wil inuite them selues If at any time they be thrust out of our company they will seeke to enter againe and if the doore be barred against them they wil winde in themselues like the Theefe at the window rather then they will stand without that is they will take all occasions to force themselues vpon vs. And if we finde it hard not to contract it we shall finde it much harder to breake it off being once contracted doubtlesse neuer harder then in these dayes of sinne wherein
thus regard the people and happy are the people that haue such magistrates The blessing of such as are ready to perish shall come vpon the heads of such magistrates and the loynes of the distressed shall call for and bring downe mercy vpon them theirs that thus doe shew mercy Let all that haue the calling of Iob and sit in the gate and in the place of iustice and iudgment bee like vnto him and let them not feare the faces of men but be bold in the cause of the poore or rather in the cause of God And let mee say to them as God doth to Ioshua Be strong and of a good courage be not afraid neyther be dismayed for the Lord your God is with you whithersoeuer you goe Iosh 1 9. Hence it is that the Scripture teacheth how such as are set ouer the people should be qualified and with what vertues they ought to be adorned Exod. 18 21 first they must be such as feare God this is the beginning and fountaine of all other graces where this is once rooted and grounded in the heart it is as a banke that keepeth out all euill and maketh them not to feare the faces of men wheresoeuer and in whomsoeuer it is not yet planted there is roome for a legion of all impieties to enter as Abraham sheweth Gen. 20 11 The feare of God is not in this place and they will slay me for my wiues sake Secondly they must bee men of truth wherein they resemble the God of truth the contrary will transforme them into the image of Satan who was a lyar from the beginning and the father thereof Ioh. 8.44 This should bee the end of all their hearing and determining this is the marke they ought to shoot at that truth may be brought to light which is sought to be couered and smothered in darknes Euery false sentence in iudgement is an open and publike lye and turneth the seate of iustice into a sinke of iniquity and ouerturneth the ordinance of God Thirdly they must be men hating couetousnesse for the desire of money is the root of all euill and a bribe blindeth the eyes of the wise and casteth dust or rather dung in their faces that they cannot iudge righteously betweene a man and his brother nor pronounce sentence without partiality But they ought to haue cleane hands and a pure heart that they may doe no vnrighteousnesse in iudgment forasmuch as they must not respect the person of the poore nor honour the person of the mighty Leuit. 19 15. Psal 82 3 4. 2 Chron 19 6.7 These things must be learned and practised of them Thirdly from this ground we may be assured Vse 3 that it is not in it selfe vnlawfull to goe to Law and to sue euen a brother if iust cause require if hee may bee accounted a brother that giueth iust cause of prosecuting the Law against him I say it is in it selfe lawfull because the best things may bee abused and corrupted and lawfull things may be peruerted if they be vsed vnlawfully To try our right is a right thing and to vse the Law is nothing else but to appeale to the magistrate and to appeale to the magistrate is to seeke helpe of God Obiect It will be obiected that Paul reproueth the Corinthians in that a brother goeth to Law with a brother 1 Cor. 6 6 and againe I speake it to your shame is it so that there is not a wise man among you no not one that shall bee able to iudge betweene his brethren Answ verse 5. I answere hee reproueth not the thing it selfe but the corrupt affection and practice of those that vsed or rather abused the Lawes whose sinne was hereby also aggrauated that they did it before the infidels who thereby tooke occasion to mocke at Christ and to contemne the Christian Religion to see the professors therof to bee giuen so eagerly to prosecute their profits that for euery toy and trifle yea for the wagging of a straw would trouble the courts and seates of iudgment This doth discouer a contentious spirit and a minde altogether giuen to cauil and contend a custome too common in many howbeit nothing beseeming the Christian Faith and holy Religion which they seeme to embrace Againe it argueth an heart set vpon reuenge which ought to bee farre from all the faithfull who ought rather to be ready to forgiue as they haue receiued forgiuenesse Obiection Secondly it may be obiected that Christ saith Math. 5 40. If any man will sue thee at the Law and take away thy coate let him haue thy cloake also Answ I answere as before hee onely condemneth the vsuall dealing of men where they go to Law and sue one another in splene and desire of reuenge for trifles and things of no value and besides he speaketh comparatiuely rather then we should seek a priuate reuenge we should be ready to suffer a new wrong and be furnished with patience as with armour of proofe not onely to be stripped of one garment but to endure the losse of other temporall goods To conclude therefore we must be assured that as it is lawfull to seeke helpe of the magistrate so it is lawfull to seeke the benefit of the Law prouided that we vse it lawfully 〈◊〉 the Law 〈◊〉 be vsed â—â—â—fully To this end we must know how the Law may bee vsed lawfully First wee must not vse it of pleasure or wantonnesse or of custome as the manner of many is who are neuer well but when they are in Law but we must vse it sparingly as we vse Physicke not as meat and drinke No man will vse Physicke euery day but he keepeth a better dyet It is meat and drinke to some to goe to Law and they are neuer quiet till they haue quenched their thirst by vndoing others and themselues Secondly it must be vsed vppon necessity when the case cannot otherwise be decided They say commonly a bad end is better then the Law If then wee may end our controuersies without troubling the magistrat we ought not to refuse that means Thirdly we must not propound to our selues as the end of our suites to be reuenged of our neighbour for then we shall neuer carry vpright hearts in that which we doe Fourthly wee must not goe to Law for trifles the matters must be of moment and importance for which we contend Fiftly our end must not be to vndoe one another but to obtaine our owne right Lastly we must not be giuen to strife and contention and in an humour seeke occasions to begin and breed quarrels 1 Cor. 3 3. Phil. 2.2 It must bee our wisedome to cut off occasions from them that seeke after them and to stope the flood-gates where the waters seeke their passage For when contention is once raised it is not easily stopped and therefore ere it bee begunne let vs preuent it Lastly from hence all persons haue direction Vse 4 what to do that liue vnder the gouernment of
others euen in priuate houses and families The Law of God and man allow not nay they condemne the common practice of brawling fighting quarrelling or challenging one of another into the field for priuate and personall wrongs whereby the seedes of murther and shedding of blood are sowne which soone grow vp to ripenesse and perfection and yeelde a dolefull haruest of sorrow and repentance when it is too late if they bee not weeded out of the heart betimes Whosoeuer shall thinke it a disgrace to refuse such challenges let them also thinke it a disgrace to walke in the wayes of God and to obey the good Edicts of Princes and the wholesome lawes of the Commonwealth It is the greatest grace that can be to yeeld obedience to God and contrariwise it is no credite to sinne against him to saue and salue vp a supposed honour and reputation among men It is the duty therefore of all that liue in priuate societies when they haue hard or wrong measure offered vnto them to go to their fathers or masters for they are Magistrates in the house and are within their owne doores as Kings to rule and Officers to gouerne and no man ought to reuenge his owne cause and quarrel he is as a Marshal to right euery mans cause that is vnder his roofe and to maintaine their credite and reputation The causes of these duels are euill Zedegin loc commun pag. 457. sometimes pride vain-glory sometimes couetousnesse and greedinesse of gaine and the cause of all these causes the diuell himselfe who was a murtherer from the beginning The effects thereof are no better for they cause deadly feudes breed hatred neuer to be appeased nourish contention and confusion hinder prayer and holy exercises of Religion shed mans blood made in the Image of God and bring downe the vengeance of God vpon our owne heads For how often doe such quarrels beginne with brawling and end in blood which once being spilled cannot be gathered vp Let all such therefore as eyther challenge or accept of challenges consider this point that hee which killeth maketh himselfe guilty of execrable murther before God and the blood so shed cryeth as it were with a loud voyce against him to heauen and neuer ceaseth till it hath called downe vengeance and touching him that is killed let him know that he is no better then one of the martyrs of the diuell For as God hath his Martyrs that dye in his cause What we are to thinke of Duellists so the diuell also hath his martyrs that dye in his cause and such as shed their blood are the diuels executioners and no better We can hold no other opinion either of the one or of the other neyther of him that killeth nor of him that is killed whatsoeuer they thinke of themselues and therefore let them looke to it that are so prodigall of their liues or of the liues of others 3 Our father dyed in the wildernesse and he was not in the company of them that gathered themselues together against the Lord in the company of Korah but dyed in his owne sinne and had no sonnes 4 Why should the name of our father be done away from among his family because hee hath c. 5 And Moses brought their cause before the Lord. The plea of the daughters oâ— Zelophehad In these words the daughters of Zelophehad plead their own cause to haue their part in the diuision of the land not to be shut out from their inheritance The plea is good and well grounded and they vse sundry reasons of no small importance First because their father dyed in the wildernesse in his iourney toward the land of Canaan and therefore the same inheritance that was due vnto him being aliue should not be denyed to his issue being dead For seeing hee died in the way before any of the Israelites could take possession of the land of promise hee could leaue to his daughters nothing but the promise of GOD and a liuely faith appprehending the same which no doubt was truly grafted in them or else they would neuer haue beene so earnest in this matter but haue let it alone till the conquest of the land and the displanting of the Canaanites They plead that he was not partaker with Korah in his conspiracy but dyed in his owne sinne that is as all other men do and must do that are sinners forasmuch as the wages of sinne is death Rom. 6 27. Now vnder this conspiracy of Korah heere expressed we must vnderstand all other mutinies of the same nature that he ioyned not with any in their rebellions neyther was partaker with any seditious persons whereby hee should deserue to be excluded from his possession of the land If any aske Obiect why this conspiracy of Korah is named and singled out aboue any of the rest of the murmurings which were many and of many I answere first because this was late and yet fresh in remembrance Secondly Answer it was more eminent then any of the rest and as it were swallowed vp the memory of all the former Thirdly because it seemeth hee died at the same time that Korahs treachery brake out and therefore hee might more easily bee thought to bee destroyed with them But though he dyed at the same time yet he died not of the same crime as likewise it fell out that Methushelah died immediatly before the flood it might be after it began to raine vpon the face of the earth but was not swept away with the flood And heere it is not to be forgotten that some of the Hebrewes as also we noted before chap. 15 21 are of opinion that this Zelophehad was the man that gathered stickes vpon the Sabbath day others thinke Vatabl aâ—â—â—â— in hunc locum that he was one of them that died by the biting stinging of the fiery serpents chap. 21 6. But the purpose of his daughters was to bring to their remembrance that their father had committed no act whereby his issue should bee denyed or debarred of their inheritance because he died a naturall death and went the way of all flesh and when he had serued his time was gathered to his fathers An other reason is because he left behind him no sons or heires males of his body lawfully begotten whereby it might and would come to passe that the name of a family in Israel should perish if no portion of the inheritance were assigned to his daughters In al this plea we may perceiue in them a notable example of honouring parents in that they are careful that the Name of their father should not be buried in perpetuall forgetfulnes but bee honourably remembred preserued which all ought to follow Likewise an example of faith beleeuing the promise of God for except they had assured their hearts that God would performe his promise and make good the wordes of his owne mouth spoken to Abraham Isaac and Iacob they would neuer haue made such
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
and of the Land of Canaan but the eternall rest with Iesus Christ in heauen This do none attaine but onely the faithfull and now we are in the way that leadeth vnto it wee are not yet in possession of that rest 2 Corinth chapter 5. verse 7. As then the passenger doth not sitte still but alwayes is going forward and further vntill he come to his iournyes end so ought wee to make continuall steppes in the faith vntill we come to receiue the ende of our faith which is the saluation of our soules 1 Pet. chapter 1 verse 9. Why eternall life is called a rest Now we must vnderstand that eternall life is called a rest for two causes First because thē and there wee shall rest from all our workes that is from our sinnes for then we shall sinne no more but shall know God euen as we are knowne no euill shall dwell there When the Angels had sinned they were immediately cast out and are reserued in chaines to euerlasting perdition Iude verse 6. Secondly wee shall rest from all troubles and miseries of this life Reuelat. chapter 14 verse 13 and hence it is that this place of rest is called by the name of Abrahams bosome Luke 16 22 23 because Abraham and all beleeuers that are the sonnes of God do there quietly rest and repose themselues as the childe in the bosome of his mother Vse 3 Thirdly it teacheth vs to auoyd all prophanenesse vpon this day of the Lord the works of our callings and the pleasures of our owne hearts are meere prophanations of this holy day Euery one will be ready to confesse that it is a great sinne eyther for the husbandman to goe to plough or for the tradesman to follow his businesse or for the day-labourer to worke or for the handy-craftesman to apply his vocation howbeit for a man to giue himselfe to his sports pleasures and delights they thinke there is some greater liberty Howbeit it seemeth a most ridiculous thing to me that God forbiddeth to the poore man his labour and alloweth to the rich man his pleasure to permit that which is lesse necessary and to restraine that which is more necessary But let vs see what we are to hold as well of the one as of the other out of the Law of God First Adam himselfe was commanded to sanctifie this day which God had blessed Genesis chap. 2 2 and the people in the wildernesse are forbidden to gather Manna Exod. chap. 16 verse 6. For this day is a market day for the soule and a time to prouide spirituall food farre more excellent and precious then Manna Iohn chap. 6 verse 58. 1 Pet. chapter 2 verse 3. Secondly our ordinary buying and selling keeping of fayres or markets on this day to whom we may ioyne those that bring theyr wares and commodities into Church-yards that after morning prayer they may vent them among the people This is another abuse among vs which toucheth the buyers as well as the sellers And if such commodities bee brought vnto vs we ought not to buy them Nehem. 13 15. For what maketh sellers among vs but because they easily finde those that will take their cōmodities at their hands It is certaine if there were no buyers there would be no sellers Thirdly there ought to be no carrying carting vpon this day lest God lay some heauy burden vpon vs too heauy for vs to beare Ierem. 17 21 22. Many carriers offend this way and as they breake the Sabbath themselues so they are the cause of the breach of it to many others Fourthly we must not follow our labours no not in haruest time when we might claime the greatest priuiledge and the season seemeth to offer vnto vs liberty and to giue vs a dispensation yet euen then we must rest prouided that our corne and prouision for the yeere be not in danger to bee lost for then God will haue mercy and not sacrifice Math. 12 7. If wee may saue the goods of others much more our owne And if saue the life of our beast much more our corne wherby our liues are preserued Fiftly they are reproued that wander from their places that runne about after euery pleasure or profite or feast a common abuse prophanation of the day almost in all places Exod. 16 29 these are like prophane Esau who sold his birthright for a messe of pottage Hebr. chapter 12 verse 16 so do they sell the word and sacraments for small trifles These are louers of pleasures more then louers of God hauing a forme of godlinesse but denying the power thereof 2 Tim. chapter 3 verses 4 5. and many of them make theyr belly theyr god Philppians chapter 3 ver 19. And touching theyr profits they take great gaine to be godlinesse not godlines to be great gaine the first Epistle to Timothy chapter 6 verses 5 6. Sixtly the Iewes were forbidden to build the Tabernacle vpon this day which was a place consecrated to God for his seruice and worship Exodus chapter 31. verse 15. It is not therefore lawfull to builde Gods house with materiall stones vpon that day but wee must labour to bee liuing stones built vp a spirituall house and an holy Priesthood to offer vp spirituall sacrifice acceptable to God by Iesus Christ the first Epistle of Peter chapter the second verse 5. Seuenthly they are reproued that keepe a carnall sabbath vnto the diuell not an holy Sabbath to God who spend the time in carding dicing drinking surfetting reuelling and such like This is the diuels sabbath and no better then to serue him The diuels Sabbath They are euill vpon any day but worse vpon this day Saul was offended when he saw Dauids place empty at his Table but how often may our places be seene empty at the Lords Table and in his house Lastly not to regard the hearing of the word whereby wee may encrease in good things and learne our duties to God man The neglect of these duties bringeth many iudgements and curses of God vpon our heads Amos 8 4. Nehem. 13 17 18. Ier. 17. verse 27. Vse 4 Thirdly we must labour to performe obedience to God vpon this day without wearinesse or distraction both publikely and priuately It is our duty to heare the word preached in it 2 Kings 4 23. Luke 4 16 Acts 13 14 15 15 22. We must exercise our selues in the Word and Sacraments pray with the Congregation lay vp in our hearts what wee haue heard meditate vpon it conferre about it and seeke to encrease in knowledge faith and obedience otherwise the Sabbath shall passe from vs without profite We must try our hearts and liues whether we goe forward or backward or stand at a stay If we do these things then shall we be wise obseruers of this day and haue the blessings of GOD come downe vpon vs Exod. 31 13 17. Ezek. 20 12 20. Esay 56 2 3 4 c. and 58 13 14. Ier. 17 24 25 26. Vse
offering c Let vs first speake of this feast of Trumpets Some of the Rabbines fantastically suppose that it was instituted in remembrance of the offering vp of Isaac Of the feast of Trumpets the vses to vs. or of deliuerance from being offered which conceite is idle and nothing at all to the purpose Others imagine that it was appointed vpon occasion of the warres that the Israelites had with the Amalekites and other Nations vnder the conduct of God to put them in remembrance that the whole life of man is nothing else but a continuall warfare Iob 7 1. 2 Timoth. 2 1. Of this feast we read Leuit. 23 24. This was accounted as a Sabbath an holy conuocation wherin they must do no seruile worke Therein the trumpets or cornets sounded alowd and the sound thereof was heard farre and neere Of this also in part we haue spoken before chap. 10.1 Let vs come to the Vses hereof in regard Vse 1 of our selues which serued of purpose to stir vp the people to returne vnto God praise and thanksgiuing with ioyfulnesse of heart for all his benefits according to that in the Psalmes Make a ioyfull noise vnto the God of Iacob take a Psalme and bring hither the Timbrel the pleasant Harpe with the Psaltery blow vp the Trumpet in the new Moone in the time appointed on our solemne feast day Psal 81 1 2 3. So Dauid hauing experience of Gods good hand toward him in many preseruations Title composed the 18 Psalme as a testimony of his thankfulnes for his deliuerance from the hands of all his enemies from the hand of Saul So I should thinke that the cause of this feast was to be a feast of remembrance for his manifold mercies receiued in the wildernesse that thereby they might stirre vp themselues to be vnited in God And the cause of the institution of this feast seemeth to be contrary to that which followeth which is the feast of fasting For as the Iewes had a day to humble themselues by fasting so they were also to haue a day of reioycing that when they heard of those Trumpets they should stirre vp themselues to returne to GOD with ioy of heart And albeit we neyther heare nor haue these Trumpets sounding in our eares to call vs to the Temple and place of his worship yet ought we to praise his name cheerefully and readily with spirituall ioy and gladnes continually Esay 35 2 3 10. with singing thanksgiuing Esay 49 20 21 for it is certaine the faithfull onely haue true cause to reioyce Psal 32 11. 33 1 the vngodly haue no cause at all Esay 48 20 21 22 but rather to weepe and lament Luke 6 25. Secondly it reproueth the Popish sort who Vse 2 endeuour to follow this commandement as if it belonged to Christians as a precept in our dayes and therefore haue a resemblance of it once a yeere by ringing of bels yea at euerie solemne feast they thinke God is well paid pleased when they haue rung their bels lowd and lustily and thereby wakened the ghostes of such of their friends as are dead Such practise is no better then sorcery and witchcraft which is retained among them And hence it is that they ascribe more force to their hallowed and consecrated bels then euer GOD gaue to the sound of these Trumpets For they ascribe vnto them being once hallowed a spirituall power against thunder lightning and euill spirits for that cause they are not ashamed to baptize them and to exact great summes of money of the people for that purpose which was one of the greeuances wherof the Princes of Germany complained in the assembly at Noremberg But this feast serued onely for the people of old time and therfore they mingle the Law the Gospel together and bring in a Linsy-wolsy religion contrary to the will and commandement of God Vse 3 Thirdly this warneth vs of the preaching of the Gospel concerning Christ the Sauiour of the world the conqueror of all our enemies and of them that hate vs Esay 58 1 Zach. 9. For this was a warlike instrument Num. 6.31 Iosh 6. God hath caused the doctrine of saluation to be sounded out in the world so that all haue heard the sound of it Psal 19 4. Rom. 10 18 Such a Trumpet was Iohn the Baptist the forerunner of Christ who was sent to prepare the way of the Lord Mark 1 1 2 to call vpon them to repent because the kingdome of God was at hand And this commendeth to the Ministers in the execution of their office diligence carefulnesse continuance cheerefulnes and zeale 1 Cor. 9 17. 1 Pet. 5 2. Vse 4 Lastly as the Ministers must bee the Lords Trumpets so indeede ought euery faithfull soule to bee a Trumpet For when this feast was yeerely obserued such as heard the trumpets were warned by it all the yeare after to stirre vp and awaken themselues remembring that God doth call them as with a lowd voice daily that they should yeelde vp themselues soules and bodies vnto him to worshippe and serue him as he requireth When this feast was celebrated solemnized all the males were not commanded to repaire to Ierusalem as they were at the three more solemne feasts Exod 23 17 to wit if they were free-men and in health able to go to the place of his worship Deut. 12 6 16 2. And hence it is that the Iewish Doctors out of that Law of all males appearing before rhe Lord three times in the yeare do exempt and discharge eleuen sorts and therefore they say that women seruants are not bound but all men are bound except the deafe and the dumbe and the foole the little childe and the blinde and the lame and the vncircumcised and the olde man and the sicke and the tender or weake which are not able to go and trauell vpon their feet neuerthelesse though the people were far from Ierusalem when this feast vvas holden and that they could not resort thither daily to doe sacrifice in the Temple yet they were to consider in their absence that sacrifices were offered there euen in their behalfe and God was worshipped there in the behalfe and name of all the Tribes True it is this figure is passed away and vtterly abolished by the comming of our Lord Iesus Christ howbeit this remaineth that we our selues should serue for trumpets For as the Temple being destroyed wee must be spiritual Temples vnto God so the Trumpets being taken away euery one of vs must be spiritual Trumpets that is we shold rouze vp our selues because we are naturally so besotted and wedded to the world and vnto the vanities heere below that it seldome cometh into our minds to thinke of God of the Gospel of the kingdome of heauen Our eares are so possessed with the sound of earthly things and our eyes so dazled with the pleasures of the flesh that we are as deafe and blind men that can
I thinke to mocke at the passion of Christ Lastly they make their Fasting to bee meritorious and to deserue remission and forgiuenesse at the hands of God and so prefer their owne traditions before the precepts and commandements of God Lastly wee must learne the true vse and end of fasting and the nature of it To this Vse 3 purpose wee must know what kindes there are of it what it is what are the parts of it and the sundry corruptions wherwith it hath beene stayned The seuerall sorts kindes of fasts First there are diuerse sorts of fastes there is a faste prescribed by the learned Physician to preserue or restore health when the body is troubled with repletion Secondly the fast of sobriety and temperance Romanes 13 13 1 Corinthians 9 25. 1 Thessalonians 5.6 1 Peter 5 7. Of this Bernard speaking sayth Serm. de quadrag Let the eyes eares tongue hand and soule it selfe faste let the eyes faste from curious sights and al wantonnesse let the eares faste from fables and euill reports let the tongue faste from slander and murmuring and rayling speeches let the hands faste from euill workes and the soule from sinne and doing our own will Luke 21 34. Ezekiel 16.49 Thirdly there is a forced and constrayned fast as in time of famine when we can get nothing to feed vpon to this wee may adde the poore mans faste who often fasteth because he hath nothing to put in his belly Fourthly there is the miraculous faste which cannot bee brought into imitation such was the faste of Moses of Elias and of Christ himselfe Exodus 34 28 1 Kings 19 8. Matthew 4 2. But of these we haue nothing to say at this present There is another fast that is pointed out in this place which is the religious fast The Lord commanded by Moses that euery soule once in the yeare should humble it selfe in fasting before the Lord in one of the great assemblies of his people Whether fasting be ceremonial Leuit. 16 29 30 31 and 23 27 28 c. And albeit the ceremonie of the day be taken away Galatians 4 by the comming of Christ yet the thing it selfe remaineth and continueth in force as well as a day of rest for Gods seruice◠albeit the Iewish Sabbath bee abolished The circumstances of morall duties may bee changed but the substance may not be abrogated For where the same causes continue there the thing it selfe abideth Wee haue as great cause of humiliation as euer the Iewes had of making our prayers feruent being as much subiect to coldnesse as they were and as great cause to bee carefull that the wrath of God doe not breake out vpon vs or being broken out to desire to haue it returned backe and the sword of God put vp againe into his sheath And therefore this holy exercise is of as great and necessary vse as euer it was and it remaineth in as full force and strength as euer it did Ioel 2 12. Luke 5 33. 1 Cor. 7 5. Acts 13 2 3. Let vs therfore in the next place see what it is What a religious fast is Fasting is an abstinence for one day commanded of the Lord from all meats drinks and delights of this life thereby to make solemne profession of our humiliation It is an abstinence from all meates and drinkes All the people came to cause Dauid to eate meate while it was yet day but Dauid sware saying So doe God to me and more also if I taste bread or ought else till the Sunne be downe 2 Sam. chapter 3 35. Ion. chapter 3 verse 7. They were commanded to put away theyr best rayment Exod. chapter 33 verses 5 6. The Lord saide vnto Moses say vnto the children of Israel Yee are a stiffe-necked people I will come suddenly vpon thee and consume thee therefore now put thy costly raiment from thee that I may know what to doe vnto thee So the childrē of Israel laide their goodly rayment from them c. To abstaine from mirth musicke from pleasures and all recreations Ioel 2 verse 16. 1 Chron. 7 verse 5. Dan. chapter 6 18 and in stead of these to giue themselues to weeping mourning and lamentation Nehem. chapter 1 verse 4. For this cause they had theyr sackcloth and ashes to signifie that they were not worthy of any attire and that they were no better then dust and ashes This was to continue one whole day 2 Sam. 3 35. Iudg. chapter 20 verse 26. 1 Sam. chapter 14 verse 24. 2 Sam. chapter 1 verse 12 and at euen when they came to eate Chemnit examen Concil Trid. tom 4. de Ieiunio they did not seeke delicate meate or fill themselues with wine or strong drinke or fare daintily to pamper the flesh but were content with such as came to hand and vsed that sparingly also they fed vpon the bread of teares Psal 80 3 and mingled their drinke with weeping Psal 102. Sometimes indeede they continued their fast longer as occasion serued and vpon extraordinary causes Ester 4 16 Acts 9 9. Neh. 1 1 2. 2 Sam. 12. Dan. 10.1 2. Furthermore I adde it was commanded of God both in the Law as wee shewed before and in the Gospel Luke 5 33 35. The end of this ordinance is for our further and better humiliation Leuiticus 23 27 16 29 Psal 35 13. Deuteron 10 12 1 Kings 21 27 28 29 2 Chron. 12 6 7. Ezra 8 21. Of this there are two sorts The religion fast is of two sorts for the religious fast is eyther priuate performed by one or moe in a family that our prayers may bee more effectuall Nehem. 1 4. 2 Sam. 12 16. Psal 35.13 2 Sam. 3.35 Psal 69 10. Dan. 9. and 10. Acts 10.2.30 Luke 2.36 Ester 4.16 or else publike performed by the whole congregation Ioel 2.12 Ionah 3 7 It ought not to bee vsed of a few and therefore all sorts of people should come to the same as on the Sabbath day and none absent themselues from the assemblies Now of both these fastes we must consider the parts that some are outward The parts of a fast and some inward The outward parts pertaine to the body and are called a bodily exercise 1 Timothie 4.8 as to abstayne from meate and drinke watching in prayer abridging of our sleep such like commodities delights and pleasures of this life thereby to make vs fitter for the inward grace of the minde that the body being thereby humbled and the flesh pulled downe the soule may also be humbled before the Lord. Obiection But it will bee obiected that God being a Spirit regardeth not these outward things forasmuch as hee will bee serued in spirit and truth Ioh. 4 24. Rom. 14.17 1 Cor. 8.8 Mat. 15 11. Answ I answere we must consider that fasting is the Lords ordinance and hee commandeth this abstinence and therfore it oght not to be left vndone because we are bound to all that which he commandeth
it bee knowne that they doe it for conscience sake except they make conscience of the holy exercises of the Sabbath So then euery man ought to examine himselfe and see whether he be not guilty of some euill euen while he abstayneth from euill and heereby wee may finde out the truth If wee make conscience of the contrary good commanded and required then our hearts are right For this is a certaine rule that neuer fayleth and we shall alwayes finde it true that he neuer had any true feare of sinne or of displeasing God that had not withall a care to please God Thirdly this Doctrine conuinceth vs as Vse 3 guilty of sinne euen from our mothers womb we haue all gone astray and are culpable in the sight of God For all that men can boast off is nothing but the abstayning from euill they can say nothing touching any good that they haue done They can alledge for themselues they haue not beene corrupt Idolaters scoffing Ismaelites or prophane Esaues they cannot challenge vnto themselues that they haue beene zealous worshippers or faithfull and carefull professors of the truth But what shall it profit vs not to be prophane as Esau except we haue laboured to be like Dauid a man after Gods owne heart What shall it profite vs not to be scoffing Ishmaelites except also we labour to preserue the good name of our brethren Or what shall it auayle vs not to be oppressors and such as are full of cruelty except we be also louers of mercy and full of good works Certainly except this be in vs we cannot free our selues from the iust imputation of sinne and wickednesse Would any man account that a good hand which is not able to do any good to the body and to be able onely to say it did neuer cut out the tongue out of the mouth or pull the eyes out of the head or draw the heart out of the body The like wee might say of other members For would any praise and commend the mouth to be fitte and profitable to the body that could onely say thus much for it selfe that it did neuer teare the flesh from the body or swallow poyson to the end to destroy the body If then it be euill that the members should not doe those good duties and functions about the body that is required of them we may reason after the same manner for our purpose why should not a man bee iustly condemned that can onely boast that hee hath not done euill when in the meane season he cannot shew any good that he hath done doubtlesse such a one is no true member of Iesus Christ For wee make God our aduersary when hee findeth vs a barren fielde without good Corne as well as when wee bring forth nothing but thornes and thistles and our house is fit to lodge and entertayne Satan and other vncleane spirits Math. 12 verse 44 when they finde it swept and empty of Gods graces If wee had neuer actually committed any sinne yet because we omit such duties as almighty God looketh for at our hands it is sufficient to worke our condemnation and destruction Wherefore is Meroz cursed in the song of Debora Is it because they fought against Gods people and ioyned with the enemy No it is because they did not assist them and helpe them against the mighty Iudg. 5 verse 23. And the vnprofitable and vnfaithfull seruant was cast into vtter darknesse not for mispending his masters talent or for wasting it on harlots or riotous liuing but because he did not vse it well nor employ it to his masters aduantage Math. 25 verses 27 33. And wherefore shall many reprobates be condemned at the day of iudgment shall it be for taking foode from the hungry or drinke from the thirsty or garments from the needy or lodging from the stranger or comfort from the sicke or releefe from the prisoner No because they did not feed them nor cloathe them nor visite them nor harbour them He that is a true and loyall subiect it is not enough for him not to serue his Princes enemies but he must serue his Prince also so if we will be the Lords seruants and subiects we must not thinke it sufficient to liue ydlely and to serue no body but we must do faithfull seruice to him that hath created redeemed called iustified and sanctified vs otherwise there will alwayes be sufficient matter for our endightment and iust condemnation when we shall appeare before the Throne of God For euery Tree that bringeth not foorth good fruit shall be hewen downe and cast into the fire Math. 3 verse 10. Will a man accept of such a seruant that contenteth himselfe to doe him no hurt or no euill when in the meane season hee doth him no good Shall the bryer or thistle onely bee cut downe in the Wildernesse No the fruitlesse Tree also shall goe with it though it grow in the midst of Paradise To conclude the word of exhortation arising from hence is thus much for euery one of vs that we should labour to ioyne these two together knowing that the one cannot be profitable without the other and therefore wee must labour to performe the good required as well as to abstaine from the euill forbidden so shall we find almighty God to be gracious vnto vs and we shall please him in our obedience Verses 15 16. And Moses saide vnto them Haue yee saued all the women aliue now therefore kill euery male and euery woman c. A man would thinke at the first that this sexe should moue commiseration and pitty in the hearts of men and stay the hand from execution The wrath of Moses may seeme to be too seuere Obiect and to sauour of barbarousnes in that he willeth the men of warre to commit such carnage not onely vpon the women but vpon the little ones that could not be guilty of the sinne of theyr parents neyther were able to discerne betweene good and euill neyther knew the right hand from the left The women perished iustly who had laide a stumbling blocke before Israel but the poore infants and sucklings what had they done Answ I answer they were by nature sinners and as a brood of serpents And albeit the sonne shall not beare the iniquity of the father Ezek 18 yet who can accuse God of iniustice seeing all are guilty of originall sinne which deserueth death but of this we haue spoken before Now to apply this the women that had knowne man are commanded to bee destroyed because they had worthily brought that generall iudgement by theyr horrible sin They transgressed against GOD and GOD brought this iudgement vpon them Doctrine Euery mans death destruction cōmeth from himselfe This teacheth that the cause of a mans ruine the procurer of his plagues and of destruction is none other but himselfe let vs neuer seeke the cause out of our selues but within vs. The cause of the destruction of these Midianitish women was not in
and turning to God wee must not put off the matter from day to day The lepers that were cleansed delayed this duty all of them on onely excepted and in the end vtterly did forget it When wee delay a duty thinking to doe it better afterward it groweth quite our of minde The Prophet sayth To day if you will heare his voyce harden not your hearts Psal 95 7 8. Heb. 3 13 Esay 55 6. If we put off our repentance a while who is sure to haue the meanes offered him againe whereby God ordinarily worketh repentance Who can tell whether hee shall heart the word of God preached to him any more The word is translated from place to place we are translated from life to death frō our house to the graue and we know not whether wee shall carry our selues when wee are gone from the Church or be carried by others to the Church againe Besides the longer wee delay our repentance the more hard and difficult it will be because a thicke skinne will grow ouer the heart that it will bee past feeling and sinne will take deeper roote through custome and continuance and therefore wee must set vpon it betimes There lacketh not a man of vs therefore wee haue brought an oblation This was an extraordinary mercy receiued It is a great blessing of God to ouercome the enemy and to obtaine the victory but thus to ouercome and to haue such a victory required an extraordinary thankesgiuing We learne from hence Doctrine It is our duty in extraordinary blessings to returne extraordinary thanks that as men ought to returne thankes to God for al his blessings so they ought for extraordinary blessings to returne extraordinary thankes and praises As in times of distresse it is our duty to humble our selues and in extraordinary visitations to vse extraordinary humiliation so when God sheweth any mercy especially extraordinary the Church hath great cause to bee thankfull accordingly and vpon that occasion to bee stirred vp to set forth his noble praise Exodus 15.1 2 c. Esay 38 9. Hezekiah returneth great thankes for his great deliuerance Luke 1 46. Psalme 145 7. The grounds follow Reason 1 First all acknowledge that they are tyed to some duties for blessings receiued Now this is the onely recompence that we can make we cannot requite him to come before him with burnt offerings with calues of a yeare old hee will not be pleased with thousands of rammes or with ten thousands of riuers of oyle Mic. 6 6 7 hee hath shewed vs what is good and what he requireth of vs the onely accepted sacrifice and seruice is an humble contrite and thankfull heart Psal 116 13 14 this is more acceptable to him then all sacrifices that haue hornes and hoofes all the fowles of the mountaines are his the wilde beasts of the field and the cattel vpon the hilles and therefore he willeth vs to offer vnto him thankesgiuing and to pay our vowes to the most High and to glorifie him for our deliuerances Secondly the least mercies of God such as are most ordinary continuall deserue thanks yea the greatest thanks that we can possibly giue that the tongue and heart should ioyne together in that action for the least drop of his mercy is greater then our deserts then how much more doe his greatest mercies and blessings deserue the greatsst thankes and praise at his hand to performe the same with all our soule with all our mind and with all our strength Hence it is that the seruants of God as we see in Dauid Hezekiah and others after wonderfull and great and mightie deliuerances did vse to penne their songs and often to repeat them to quicken the memoriall of Gods blessings and his kindnesse that they had receiued and thereby to stirre vp their owne hearts and the hearts of others that they might be more closely knit and linked vnto God The like we see in Ionah when he was deliuered from the Whale that had swallowed him vp where the waters compassed him euen about to the soule the depth closed him round about and the weedes were wrapt about his head Ionah 2 5 9 that his deliuerance might seeme after a sort a resurrection from the dead as indeed his lying in the belly of the fish three dayes and three nights Ionah 1 17 did figure out the resurrection of Christ to be so long in the heart of the earth Math. 12 40. I say when he had receiued such a deliuerance what could he do but sacrifice vnto God with the voyce of thankesgiuing and pay that which he had vowed considering that saluation is of the Lord Thirdly Nature it selfe doth teach that the greatest blessings should haue the greatest thankfulnesse inasmuch as great blessings fill the heart more full of ioy now where the heart of a man is extraordinarily ioyfull there the mouth of a man also ought to be extraordinarily thankful Fourthly it standeth with equity that in all things that we do toward God we should do them in proportion and in this matter of thankfulnes wee ought to make out thankes to bee in some sort and in some weake measure proportionable to his blessings The vses remaine First how glorious ought Gods Name to be in all places who doth daily lode vs with Vse 1 his benefites He dealeth not sparingly with vs but liberally thereby to magnifie his great Name that all the world might acknowledge his greatnesse and sing to his praise saying O Lord our Lord how excellent is thy Name in all the earth who hast set thy glory aboue the heauens Psal 8 1 2 3 c. Secondly this reproueth many of vnthankfulnes Vse 2 howsoeuer they seeme to themselues to be very thankfull yet they are not proportionably thankfull and therefore they may be said not to bee thankfull at all because they giue not according to his workes and therefore he requireth of vs that wee should praise him according to his blessings But alas which of vs doe not for the most part receiue much of him and returne little or nothing vnto him againe It is not enough for vs to say God be thanked and then thinke wee haue performed all that can be required of vs but as we receiue double mercy so should wee yeeld double obedience Lastly this teacheth Vse 3 euery man that he should consider Gods dealing toward him and what blessings hee hath receiued from him that so hee may see how much thankfulnes he oweth vnto him For where the gifts of God are encreased vpon a man there he hath much cause of thankfulnesse If others that haue receiued lesse blessings from God haue beene more thankfull vnto him for them how shall we escape that haue greater blessings if we shew our selues lesse thankfull Let euery one enter into the meditation of these things Wee haue receiued blessings of all sorts generall and particular what Nation hath beene honoured and aduanced like vnto ours what people haue receiued such deliuerances
This ouercommeth all tentations and all offences whatsoeuer in the world without it it is not possible to be kept preserued in the way of truth What held Nicodemus among the Pharisies but onely the feare of men he could not resolue to follow Christ Ioh. 3 1 12 42 43 And the reproches of the Pharisees cast out against him wheÌ„ he defended the cause of Christ put him to silence made him giue ouer vntil at length he shake off all impediments and betake himselfe to follow him A good example for vs to follow If we faint for reproches our strength is litle our faith is weake The words of enemies cannot hurt vs except wee through weakenesse and faintnesse hurt our selues For if we neglect and reiect them they returne vpon him that cast them Doctrine God punisheth the sins of parents with the sins of their children Behold ye are risen vp in your fathers stead an increase of sinfull men c. Moses putteth these two tribes the halfe in minde of the former prouocations of their fathers which had caused many iudgments to breake in vpon them these were risen vp in their stead walking in their steps so that it fell out according to the Prouerbe like father like sonnes Wee learne hereby by this sharp charge that it is an vsual thing with God to punish the sinnes of the parents with the sins of their children The parents sin the children are oftentimes giuen ouer to follow them to commit the same sins or such like notorious sinnes whereby he taketh vengeance of their sins Gen. 21 9 10 9 24 27 1 King 11 11 Hos 4 13. This is euident in the Kings of Israel of whom we may truly say that the fathers sinned the children rose vp an encrease of sinful men they were a wicked seed and augmented the fierce anger of the Lord vntill hee remoued Israel vtterly out of his sight So he threatneth oftentimes to visit the sins of the fathers vpon the children to the third 4. generatioÌ„ of them that hate him Ex. 20 Reason 1 And God doth deale thus for sundry causes First God respecteth the good of such parents as belong vnto him for hee doth it to huÌ„ble them to bring them vpon their knees to repent for their sins which happily they had forgotten long agoe It is a far greater griefe to Christian parents to see them lye vnder this spirituall iudgment then afflictioÌ„ whatsoeuer Secondly such parents as are wicked beloÌ„g not vnto him are heereby hardned grieued and vexed He doth it in part to pardon them because when euill parents see their children commit any sins against the 1 table which are committed immediatly against God as to delight in swearing and blaspheming in contempt of the word neglect of his worship and in prophaning of the Sabbath they are not touched or troubled at it because they think it no iudgment their sons to haue committed no sins at al so it coÌ„meth to passe that they are the more hardned againe if they see their children commit any sinne against the second Table as murther theft or the like whereby they vndergoe the punishment of the Magistrate they are greeued and vexed for it not because they haue sinned against God prouoked him to anger but because their childreÌ„ posterity are brought to shame and reproch before the world This serueth first of all to teach vs that the Vse 1 wayes of God are iust equall against those that are ready to accuse him of iniustice God is a most iust and righteous God he dealeth with euery one according to his desarts God punisheth sinne with siâ—â—e And he oftentimes punisheth sinne with sinne For he doth not onely punish sin with the sword of the enemy with sicknesses diseases with famine and mortality and such like which all doe acknowledge and confesse to be punishments but he punisheth former sins with later sins Thus he punished the Idolatrous Gentiles when they knew God and glorified him not as God but worshipped serued the creature in stead of the Creator by giuing them vp to theyr owne vile affections and to a reprobate sense to work vncleannes euen with greedinesse Rom. 1. And in these last times of the world because men will not loue and embrace the truth Hee sendeth among them strong delusions that they should beleeue lyes 2 Thess 2 Obiect 12. But how doth God punish sinne with sin may some say Doth he tempt vnto euill or doth he infuse any euill into them Doth hee allure and prouoke men to sin I answer Answer with the Apostle God tempteth no man to sin Iam. 1 13 but hee punisheth this way secretly by withdrawing his grace and giuing them ouer to bee entangled in their owne corruptions Thus God punished Pharaoh by hardnesse of heart not by making that to bee hard which was soft and plyable before but by denying the oyle of his grace whereby it should haue beene mollified Thus also he tempted Dauid to number the people because his wrath was kindled against Israel for their sins 2 Sam. 2â— 1 This is the most grieuous punishment that can bee inflicted in this life howsoeuer many men neuer regard it for other punishments through the blessing of God and a sanctified vse of them are vsual meanes to bring vs to true repentance but when we are smitten with this adding of sinne to sinne and are striken with this plague sore we doe more and more flie from him Other punishments are as sharp eye-salues to make vs see our owne misery that we may be mooued to sue and seeke for his mercy but this iudgement doth vs no good at all nay it blindeth our minds it hardneth our hearts it scareth our consciences it encreaseth our sinnes and doubleth our condemnation Thus doth God shew himselfe a iust Iudge Vse 2 Secondly it directeth parents what they ought to do in the sinnes of their Children which may be reduced to these foure heads First they must search to find out the cause of it secondly they must be humbled and sorrow for it thirdly they must labour to reclaime them and lastly they must abstaine from sinning themselues lest by their example they corrupt and infect them The first duty of parents Touching the first it belongeth vnto all parents in the sinnes of their children which they commit to search enquire diligently whether this punishment faln vppon their children bee not the punishment of some particular sinne of their owne formerly committed and doubtlesse in searching they shal not lose their labour but oftentimes find that some fearfull sin of theirs before committed is the cause of those notorious sinnes that they see and behold in their children For example we see some Ministers and men of other callings haue their children fall to idolatry and superstition and are gone after Antichrist and fled into Babylon the mother of whoredomes this is no
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
sicknesses To follow them with greedinesse desire them as the hungry man doth after meate or he that is a thirst after drinke is the true misery Such as liue in sinne are the onely dead men Luke 9 60. 1 Tim. 5 6. Secondly it instructeth euery one of vs how Vse 2 we ought to walke before God namely to be greeued for our greeuing of God with our sins to be offended witâ—our selues for offeÌ„ding of him A father will be very angry with those persons which draw on their children to destruction it is not therefore much to be maruelled at that sin is so hatefull to God seeing it is that which is the ruine downfal of his chiefest creatures And as sinne is in the account of God so it ought to be esteemed of vs he hateth and detesteth nothing more nothing so much if then we wil approue our selues to be his children we must abhor it as Gods sworne enemy and ours Nothing can prouoke him against vs but our transgressions Hee will neuer hate vs for our pouerty or penury or necessitie or infirmity it is onely impiety that can make a separation betweene God and vs and therefore we must take heede we doe not prouoke him to anger by them and let vs rather bee greeued for our sinnes then greeue the Lord with them If a sonne see his father greeued with him for his wicked wayes he will bee greeued with himselfe for it So ought it to be with vs if we be the children of God and belong vnto him we must labour to bee out of loue with our selues for our sinnes and to hate them all whatsoeuer they bee least the Lord should bee compelled to hate vs and make vs greeue and weepe for them when it shall be too late Matth. 8 12 and when our shedding of teares shall be ioyned with gnashing of teeth and neither of them proue to bee acceptable vnto him or profitable to our selues Vse 3 Thirdly it leadeth and preacheth vnto vs repentance of our former sinnes and neuer to returne vnto them againe because they are so displeasing vnto God and so effectuall to bring downe all his iudgements and punishments vpon vs. If God were indifferent when we haue sinned and neither pleased nor displeased with vs then the matter were not great we also might be indifferent not regard whether wee repent or doe not repent but seeing sinne bringeth all iudgement it is time for vs to iudge our selues that so we may preuent his iudgements For seeing it is that which is so odious and loathsome vnto him we ought to auoyd it and to take heed of delighting in it They that loue feare to offend him whom they loue that we may therefore shew our selues to bee the louers of God let vs labour to the vttermost of our power to take heede of greeuing and offending him by our sinnes But when a man committeth sinne against God doth he thinke God will punish him or not If he thinke he will then what great folly is it for him to runne on still in his sinnes for which he must be punished If hee thinke he will not then what wickednesse vnthankfulnesse is it for him to offend so louing a God that is not offended with him for all his sinning against him All these things do serue as so many motiues to stirre vs vp to the practice of repentance that so God may repent of his plagues toward vs. Vse 4 Lastly this serueth for matter of imitation For if God be thus displeased with sinne which neuer leaueth or ceaseth to hunt after the sinner till it finde him out then euery one of vs that would shew our selues to haue any part in God or to beare his image must labour to be of the same minde and to haue the same affection against sinne that God hath to hate it as he hateth it and so to bee displeased as well at our owne sinnes as at the sinnes of others For he can neuer be truely displeased with his owne sinnes that is not also greeued with the sinnes and offences of others As then wee are touched and troubled for our owne sinnes so should wee be for the sinnes of our friends of our families and of those that we haue any way to deale withall forasmuch as it is that which doth so much greeue the Spirit of God 28 So concerning them Moses commanded Eleazar the Priest and Ioshua the sonne of Nun and the cheefe fathers of the tribes of the children of Israel 29 And Moses saide vnto them If the children of Gad and the children c will passe with you ouer Iordan c then yee shall giue them the land of Gilead for a possession 30 But if they will not passe c. 31 And the children of Gad c answered saying As the Lord c. 32 We will passe ouer armed before the Lord into the land of Canaan that the possession of our inheritance on this side Iordan may be ours The third part of the chapter followeth handling the full agreement of the whole matter and the execution following after the agreement wherby these tribes are put in possession Moses committeth the matter to Eleazar the Priest and to Ioshua the son of Nun gaue charge to them to see it performed For inasmuch as he was not himselfe to enter into the land hee taketh order that if the former conditions were obserued by the Reubenites and Gadites they should haue the land of Gilead for a possession if not they should bee compelled to haue possession among the rest in the land of Canaan teaching thereby that it is our duty to further promote the good of the Church and Commonwealth not onely while we liue but also after our departure out of this world And in the tribes we see that all lawful promises euen such as are made to our hindrance are faithfully to be performed But in the example of these tribes marke a further point how willing they are to ioyne together to procure the common safety and set the rest of their brethren out of danger Doctrine It is the dutie of Gods children to helpe the church to free it from danger which was like to be great long they would not forsake them til their enemies were subdued This teacheth that it is the duty of Gods children to put foorth themselues in the common cause to helpe the church and to free it from danger This point hath warrant both by precept practice It is the counsell of Salomons mother Prou. 31 9. Open thy mouth in the cause of the dumbe c and to shew the great importance of this precept hee repeateth it againe Open thy mouth iudge righteously and pleade the cause of the poore and needy verse 10. The Apostle chargeth the Hebrewes to remember those that are in bondes and in affliction as if themselues were afflicted Heb. 13.3 And they are remembred not so much when they are thought vpon
And Drusius obserueth that many such examples are found in the Priests which married wiues of other Tribes Now the cause that he had possession in another Tribe is because his inheritance fell in the Land of the Amorites on this side of Iordan not in the Land of Canaan on the other side Out of this diuision wee might obserue in that the children of Gad build Cities that the building of fortifications and strong holds is not vnlawfull prouided that we put not our trust confidence in them Obad. verse 3 4. And that the children of Machir tooke the Citties of the enemies we learne that the people of God are oftentimes victorious in battell But to passe ouer these obserue a notable point of theyr sincerity in cleauing to God and abolishing the monuments of Idolatry that they would not reteyne the former Idolatrous names of the two Citties Nebo and Baalmeon but changed them that they might no more bee had in remembrance nor the people whom God had chosen to be holy vnto himselfe Doctrine The reliques monumēts of Idolatry are to be abolished bee acquainted with them This teacheth that God will haue the remnants and monuments of Idolatry to be vtterly abolished and all occasions that might draw vnto it to be taken away not only Idolatry it selfe to be destroyed but the memoriall of it and the meanes that may bring it among his people againe Hence it is that the Apostle Iohn chargeth the Church not onely to beware of Idolatry but of the Idols themselues 1 Iohn 5 21 for hee shutteth vp the Epistle with this Little children keepe your selues from Idols If we suffer Idols to haue entrance into the Church wee shall not long bee free from Idolatry it selfe Therefore the Prophet declareth his hatred as well of the one as of the other when hee saith I will not make mention of their names with my lips Psalm 1◠4. Zach. 13 2. When God promiseth the ouerthrowing of Idolatry he promiseth withall the vtter destroying of the Idols themselues and that the remembrance of them shall bee cut off and perish out of the mindes and mouthes of men Esay 1 18 and 30 22. Hos 2 17. The reasons are plaine First because God Reason 1 would not haue his people snared by such occasions for they are as stumbling blocks layd before his people to cause them to fall and therefore the Lord saith Deut. 7 25. The grauen Images of their gods shall yee burne with fire thou shalt not desire the siluer or gold that is on them nor take it vnto thee lest thou bee snared therein Secondly it is sayde to be an abhomination Reason 2 to the Lord Deut. 7 25 for whatsoeuer is vnpure is abhominable vnto him and our nature is prone to this false worship is hardly kept from a corrupted religion This teacheth vs first of all what to thinke Vse 1 of the religion of the Church of Rome for as it is a false Church so it is vpholden by a false religion wherein not onely some reliques and remnants of Idolatry are to be found but most grosse open and palpable Idolatry is maintained like to that practised by the Gentiles themselues To manifest this to bee true in sundry particulars first obserue that they teach men to worship things that are without sense images of siluer and gold of wood and stone and yet they are vncertaine what worship to giue them Aquinas one of the chiefe schoolemen and a principall pillar of the Romane faith hath deliuered that the Image of Christ is to bee worshipped with the same worship that is due to Christ himselfe that Christ himselfe remaineth in the Image Bellarmine denyeth this and teacheth that they may not teach so neuerthelesse he holdeth a middle course that the image may be worshipped so farre as it doth represent Christ Againe they teach that we are to worship the Saints and yet it is certaine that some of them are false and feygned Saints such as are so farre from being holy men that they were neyther holy nor men as I haue shewed at large elsewhere because they neuer had life nor beeing Some they worship for Saints that are now by all probability in hell and of whom themselues make question whether they were saued or not Moreouer they say we are to pray to the Saints that the Saints heare our prayers and by that meanes they pray to the Image of the Saint but whether they heare vs by the swiftnesse of theyr hearing or by the reuelation of some Angel that standeth by vs and reporteth it to the Saint we shall know of them when they know thēselues but I beleeue they will take time and leysure to resolue vs. The like wee might say of theyr breaden god whom they worship also and looke for helpe from it and yet they are altogether vncertaine whether it bee the body of Christ or not because theyr consecration dependeth vpon the Priests intention so that we may truely say vnto them as Christ did to the woman of Samaria Ye worship ye know not what we know what we worship Iohn 4 22. Vse 2 Secondly this teacheth vs to abhorre and abandon all false worship whatsoeuer as that which can neuer minister any peace or comfort of conscience and labour to lay a good foundation that so we may bee established in the present truth For doubtlesse this is the cause why many fall away and embrace superstitiō because they were neuer wel grounded neyther tasted the sincere milke of the word of God that they might grow thereby 1 Peter 2 ver 2 3. And howsoeuer the Gospel haue bene purely preached and professed in this Land yet the greatest sort remaine as newters or as indifferent men neyther hotte nor colde and consequently fitte to be made a prey vnto the wolues I meane to the Priests and Iesuites that lye watching in corners for such proselytes and when they haue gayned them they make them sometimes two-fold more the children of hell then themselues Wee must therefore be carefull to haue the principles of true religion planted in vs that there is but one God and one Mediatour betweene God and man the man Iesus Christ and that there is but one meanes to attaine to saluation But the greatest part of our people know nothing at all as they ought to know And let the Minister in conscience of his duty to GOD and the Church preach in season and out of season 2 Tim. 4 2 yet scarse one among tenne is able to giue an account of their faith They are content to liue in their ignorance and despise knowledge are blindly led by blinde guides that cannot informe them in the wayes of the Lord and so both of them fall into the ditch Many shut their eyes because they will not see and refuse to heare the word which is a precious pearle of such price that rather then they would want it they should sell all that they haue to
purchase it The Prophet teacheth that the people are destroied for want of knowledge Hos 4 6 thereby depriue themselues of the means of saluation Vse 3 Lastly we should learne to eschew auoid Idolatry in the very beginning before by custome and continuance it be encreased If we once entertaine it with the least liking and approbation we shall neuer or hardly reclaime our selues till we fill vp the measure of it The Apostle exhorteth vs to abstaine from all appearance of euill 1 Thess 5 22. And Iude admonisheth vs to hate the garment spotted with the flesh verse 23. We must hate therefore as well the occasions and appurtenances of Idolatry as Idolatry it selfe as those things which bring much dishonour to God and much hurt vnto our owne soules Obiection But some peraduenture will say What need all these things or what cause is there of so many words touching Idolatry the remnants therof all this might well enough be spared and passed ouer forasmuch as heere are none of vs that are Idolaters and if any haue beene so that is forgotten and forgiuen long agoe I answer Answ it is not to be denyed but confessed that we liue in a reformed Church wherein Idolatry is swept away and yet many do in this point much deceiue themselues and are like the Pharisies that iustified themselues For if we would examine our selues by the strict rule of the word of God what Idolatry is and what it is not then certainely it will manifestly appeare that in the Church of England there are Idolaters yea notable Idolaters to bee found The Law is plaine and do we not reade what God saith Exodus 20 verse 4 Thou shalt not make to thy selfe any grauen Image neither the similitude of any thing thou shalt not bow downe to thē nor serue them If these were asked of this Commandement they would be ready to answer with the young man in the Gospel All these things haue I kept from my youth Matth. 19 20. For we thinke commonly that vnlesse we be popish Idolaters to fall down before an Idoll worship it we be no Idolaters at all But heereby we shew that we doe not vnderstand the Law of God neyther the rules of interpretation For as murther consisteth not onely in taking away life but in hatred also and reuenge as the Apostle Iohn testifieth Whosoeuer hateth his brother is a murtherer and yee know that no murtherer hath eternall life abiding in him 1 Iohn chapter 3 verse 15. Matth. chapter 5 verse 22 and as adultery consisteth not onely in the outward acte but also in the inward and secret lustes of the heart so may there be Idolaters that do not fall downe and worshippe an Idoll and there is an Idolatry in the heart as well as in the practise The Apostle Paul in the second Epistle to the Corinthians chapter 4 verse 4 calleth the diuell The god of this world and yet there are none in the Church that worshippe the diuell in any outward or visible shape but they hate the thought of it no lesse then the deed How then is it that many or that any make him their god but that they beleeue in him obey him and trust more in him then they do in almighty God Whereupon he concludeth that they are no better then worshippers of the diuell howsoeuer not in outward fashion yet in the inward affection So if we would examine our owne hearts and spirits by this law which is spirituall we shall finde our selues to be grosse Idolaters many wayes Many worship theyr wealth and make theyr riches theyr god and set it vp as an Idoll in theyr hearts and this is one relique of Idolatry These are they that thinke gaine to be godlinesse 1 Tim. 6 5. and are grosse Idolaters in theyr hearts howsoeuer they neuer worshipped any visible Image Againe there are some that worship GOD with theyr bellies Phil. 3 19 such are the drunkards gluttonous persons howsoeuer otherwise they hate an Image yet are they notable Idolaters in theyr hearts There are also Idolaters of other sorts and other reliques of Idolatry some haue made theyr pleasure theyr god this is the common sinne of great men and these worshippe and serue theyr owne delights and pastimes loue them more then the Lord. Now whatsoeuer a man loueth better then GOD that same he maketh to bee his God Many such there are among vs who albeit they abhorre the open worshipping of Images yet in theyr hearts they reteyne the dregs of Idolatry and are indeed notable Idolaters And if wee would make diligent tryall of our selues and search into the secret corners of our harts by the cleere light of the word as with a candle we should finde our places persons and times to be full of Idolatry forasmuch as the most part haue preferred theyr pride theyr couetousnesse theyr lustes before God himselfe and therefore these are Idolaters haue ioyned themselues to Idols And concerning those that haue liued heeretofore in Idolatry and thinke that now they haue forsaken it therefore shall do well enough let them take heed they do not deceyue themselues For a man may leaue sinne and yet not repent for it A man may ceasse from the practise of it and yet not hate it neyther turne vnto God And doubtlesse if these men can yet laugh heartily at theyr former practises and make a iest and sport in telling what they haue done before an abhominable Idoll they may iustly suspect that they remaine filthy Idolaters still and if occasion were presented vnto them againe they would fall afresh to theyr former Idolatry as the dogge to his vomite I say therefore vnto such that without vnfeyned repentance there is no saluation but as they liued in Idolatry so they shall dye Idolaters and be condemned with Idolaters eternally Reuel 21. verse 8. CHAP. XXXIII 1 THese are the iournies of the Children of Israel which went foorth out of the Land of Egipt with their armies vnder the hand of Moses and Aaron 2 And Moses wrote their goings out according to their iournies by the commandement of the Lord and these are their iournies according to their goings out 3 And they departed from Rameses in the first Moneth on the 15 day of the first Moneth on the morrow after the Passeouer the Children of Israel went out with an high hand in the sight of all the Egiptians 4 For the Egiptians buried all their first borne which the Lord had smitten among them vpon their gods also the Lord executed iudgements 5 And the children of Israel remoued from Rameses and pitched in Succoth 6 And from Succoth c. AFter the inheritāce was giuen to the two Tribes the halfe on this side Iordan Moses describeth by the commandement of the Lord the places of their abode in the Wildernesse their seuerall mansions where they pitched their Tents vntil they entred into the Land of promise In this Chapter consider
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
There was no king like him ouer all Israel neuerthelesse euen him did out-landish women cause to sinne This was the cause of the great wickednes of Ahab who solde himselfe to worke euill in the sight of God because he tooke Iezabel to wife 1 Kings 16 31. And wherefore did Iehoram forsake the steppes of his godly father and commit grosse idolatry but because hee linked himselfe in an idolatrous stocke and married the daughter of Ahab 2 Kings 8 18. Mal. 2 11. Ezra 10 1 2 3. Lastly they are to be reproued who are present with their bodies before the abominable idoll of the Masse whether it be of a fansie or for fashion whether of curiosity or for feare of punishment and to bow downe to an image thinking to be excused if they reserue theyr hearts to God Discommodities of being present at the Masse whereby they robbe God of his glory they giue scandal and offence to the weake brethren they spoyle the Lord of his right they cast themselues wilfully into desperate danger they depriue themselues of a good testimony of their owne saluation and lastly they deny the Lord IESVS and his truth before men and therefore must take heed that he deny not them before his Father in Heauen Math. 10 33. Obiect Neither let them think this any defence or comfort vnto them that they reserue their hearts to God Answ and for his pure worship For if this were true then were the holy Martyrs of God simple fooles that were content to endure all torments yea to lay downe theyr liues for a testimony to the truth rather then giue the least outward approbation to idolatry Then were those three seruants of God greatly deceiued who chose rather to be cast into the fiery fornace then bow downe to the idol that was set vp Dan. 3 18 we are bought with a great price and therefore we must glorifie God in our body and in our spirit for they are Gods 1 Cor. 6 20. Rom. 12 1. Mat. 4 9 Exod. 20 4. 1 Ioh. 5 21. What husband would endure that his wife should prostitute her body to commit whoredome albeit she should pretend and protest that shee reserued her heart chast and pure for him only Then how much lesse will the Lord admit such a bad and blind excuse when they that professe themselues to be his spouse shall commit spirituall whoredome with idols in their bodies Secondly we must learne from hence that Vse 2 it is impiety to worship images with any kind of worship whatsoeuer For if we be commanded to abstayne from familiarity with them that be idolaters much more are we charged to abstayne from idols and from all worship of the idols It is a greeuous sinne to giue the honour of God whereof he is iealous to any but onely to himselfe To robbe God and thereby to enrich another must needes be acknowledged to be a sinfull and wicked practice much more then is it a sinne to giue the same to such base stuffe as stockes blocks and stones and images Not to honour the king is wickednesse To giue the honour due to the King to his Peeres and Nobles must needs bee a greater sinne and offence but to giue it to a base and contemptible person must needs be greater wrong and wickednesse then any of the rest So is it in this case for men not to honour God is euil Idolatry much abuseth the dignitie of man to giue his honour to any mortall man is more sinfull but for a man made after the image of God to giue it to base and senselesse idols is most wicked of all which are the workes of mens hands The basest image-maker that liueth is farre better then the image that liueth not as the workeman is better then the worke And what a grosse and senselesse thing is it that the liuing image of the liuing should performe worship or seruice to the dead image of a dead Saint It were much better therefore and lesse absurd to worship him that made the image who is the creature of God then the image it selfe which is the creature of man So then we oght carefully to take heed to our selues that wee worship not any image or idol with any worship whatsoeuer It is not lawful for a subiect to worship his Prince or for a sonne to worship his father with any religious worship much lesse lawfull is it then for a man to worship such things as these that haue eyes and see not eares and heare not feete and walke not neyther doth any sound passe from them A man would be much ashamed to be found or seene worshipping a tree that groweth a bird or beast that liueth much more then ought we to be ashamed of this grosse kind of worship that we should bow downe to such things as are beholding to vs for theyr forme and fashion so that there is farre more reason that the image should worship his maker then the maker worship the image that hee made Let vs learne to feare GOD and reuerence his worship and flye all kinde of worshipping of images whatsoeuer to abhorre the same as the imiattion of the Gentiles and the very excrements of Antichrist himselfe Whosoeuer they be that practise such impiety in these dayes of grace are fallen from grace It may be that in time of danger and persecution a man may be forced to doe that which goeth against his conscience to saue life but for a man to stand out in these times and to approue such maner of worship he is certainly fallen from Christ and deserueth iust condemnation and destruction and therefore let no colour or pretence or perswasion whatsoeuer draw vs away to the committing of this sinne but let vs labour to keepe our selues pure by cleauing to the worship and seruice of God and by giuing honour and glory vnto him Obiect But they tell vs that they worship not the image of any false God The Scripture indeed cryeth out against the images of false gods and such as are no true Saints but wee for our parts worship nothing but the Images of the true God and of true Saints I answer Answer there is a great difference betweene the Images of true Saints and of false Saints but there is no difference at al in the action it self forasmuch as it is idolatry to worship the Image of the true God as well as of the false And the reason is because it is to giue worship to that which by nature is no God at all Paul and Barnabas were true Saints yet if the men of Lystra had worshipped them they had sinned against GOD as much as when they worshipped Iupiter and Mercurius which were no other then fayned gods Acts 14 12. Therefore that distinction falleth to the ground Deut. 4 15. Obiect Esay 40 18. Rom. 1.23 1 Cor. 10 20. Deut. 27 15. Psal 97 7. But some of the Papists tell vs that images are Lay mens bookes to looke vpon
established by Arcadius and Honorius the Emperors God lib. 5 tit 4 de nuptiis that the marriage of cousin germans shall be allowed and the children borne of them shall bee holden legittimate and succeede their fathers in theyr inheritance And heereunto doe the ancient Councels also accord Epann Concil about the yeare of Christ foure hundred ninety seuen Concil Turon 2. in the yeare fiue hundred and sixty Now the first that did forbid the marriage of cousin germans was Theodosius the Elder as many testifie and that by the counsell and aduice of Ambrose Lib. 8. Epist 66. which hee calleth the Theodosian Law and in his time Austine testifieth it was in force This is wholly or at least for the most part taken out of Zepperus The next witnesse to be produced is Amand Polanus professour in the vniuersitie of Basil in Syntag. Theol lib. 10. cap. 53. who teacheth that the sonnes and daughters of brethren and sisters may lawfully marrie by the law of God whatsoeuer the Popes canon law say to the contrary as Iacob married Rahel his cousin german Of the same iudgement also is Chemnitius in his Examin Chem. exam part 1. For he sheweth that the prohibition of this degree is meerely humane established for no other cause but that the prohibitions of God might bee kept with greater reuerence and where such prohibitions are they ought to bee obserued which is not denied of vs howbeit that is not our case where no such prohibitions are I will annexe to these one forraine testimony more that is of Zanchius a man of eminent note who proouing that the incestuous marriages betweene the brother and sister De oper creat part 3 lib. 4. c. 2 whether they be borne of the same father and mother or of one of them onely are vtterly vnlawfull as also betweene the Nephew and the Aunt and the Neece and her vncle he hath these words The marriage betweene the sonnes and daughters of naturall brethren is lawfull as all the learned and godly agree without any controuersie for as much as we neuer read the same forbidden in holy Scripture in any place but rather allowed by many examples which were neuer condemned by any man And albeit he wish that in all such places as is a restraint heereof men should be subiect to the Magistrate according to the Doctrine of Christ yet hee spareth not farther to deliuer his opinion in this manner For my part I could wish for many causes and those of no smal moment and importance that marriages might simply bee made by warrant of the word of God that whatsoeuer God himselfe hath left free and made lawful the same might also be left vnto men as lawfull I speake freely that which I conceiue of this matter These are the forraine testimonies which I thought good to alledge at this present to which it were not hard to adde infinite others who because they speake the same things and run the same course that the former doe I will not trouble the reader and my selfe any farther in rehearsing of them I will conclude the whole with one more that is our owne countrey-man M. Perkins Mast Perkins a very iudicious godly learned Diuine as any that this age hath brought forth who in a Treatise prouing that a reprobate may in truth be made partaker of all that is contained in the Religion of the Church of Rome and that a right papist by his Religion cannot go beyond a reprobate sayth thus To go further by Gods word they which are distant 4. degrees in the transuers equall line are not forbidden to marry together as cousin germans thus the daughters of Zelophehad were married to their fathers brothers sonnes This example as I take it may be a warrant of the lawfulnes of this Marriage howsoeuer the church of Rome do ouerthwart the Lord in it Let me adde one thing more and then I will end Whereas wee are aduised by many in this question to haue due consideration of offences that may arise in making such matches I would wish also and desire all those that are contrary minded to haue good consideration of such offences as may bee giuen by two earnest disprouing the vnfitnesse and inconueniency of such matches and especially by leauing in doubt and suspence the lawfulnesse of them forasmuch as betweene parties of very good account both in calling and Religion there haue beene and are many matches in this Land of that kinde that betweene high and low rich poore noble and vnnoble which haue beene vndertaken and finished by the iudgement of the godly and learned so that it were not hard to produce sundry examples of Emperors Kings Princes Dukes Earles Barons Knights Gentlemen other of all sorts which now to bring in question for the offensiue conceits of some were more offensiue to the truth to the Church to the learned and to men of all conditions yea more dangerous to the state of those parties and preiudiciall to theyr yssue then any man of iudgement or godlinesse would approoue Thus much of this point of this chapter and of this whole booke The Lord almighty the author of all number of whose vnderstanding there is no number Psal 147 5 who hath ordered all things in measure number waight with whom our dayes are determined and the number of our months are set Iob 14 5 by whose onely mercy wee haue receyued strength to finish this booke of NVMBERS containing the iourneys of the Israelites through the desert from Mount Sinai vnto the plains of Moab by Iordan neere Iericho and admonishing vs of the state of the Church in this life lying vnder the crosse and at length receiuing deliuerance from the Ancient of daies grant vnto vs that being numbred among the children of GOD we may haue our lot among the Saints and be in the number of them that are sealed out of all the Tribes of the children of Israel Reuel 7 4. and so rest for euer in the heauenly Canaan among the soules of iust men perfected and the innumerable company of angels Heb. 12 22. Vnto him be praise and glorie in the Church Amen FINIS Gentle Reader let me intreate thee to amend these faults which otherwise may leade into errour PAg. 18. Col. 2. line 6. had made pag. 79. col 2. l. 37. the iudgement pag. 80 c. 1. l. 1. desired p. 137. c. 1. l. 60. rule and p. 140. c. 1. l. 56. censor p. 167. c. 2. l. 5. not to do p. 206. c. 2. l. 22. vnprobable p. 301. c. 1. l. 26. the Cushite p. 394. c. 2. l. 18. the Cushite p. 422. c. 1. l. 5. his iudgements p. 451. c. 1. l. 30. tender p. 473. c. 2. l. 36. profitable p. 536. c. 2. l. 28. the staffe p. 588. c. 1. l. 47 a double A Table of the principall Contents of this Booke the Figures note out the Page the Letters the Columne If no Letter be
Epistle to the Hebrews teacheth touching the faithful Heb. 11 33 34 that through faith they subdued kingdomes wrought righteousnesse obtained the promises stopped the mouthes of lyons quenched the violence of fire escaped the edge of the sword of weake were made strong waxed valiant in battell turned to flight the armies of the aliants All these testimonies and examples of the old and new Testament set forth expresly this truth that it is a lawfull thing and allowed to the godly to follow the warres The reasons to confirme this truth do follow Reason 1 First God doth command it and therefore doth allow it as iust and lawfull For hee doth not will things because they are iust but they are iust because he willeth them Now the holy Scripture affoordeth sundry testimonies of this truth and setteth downe the precepts commandements that God gaue to his people to bee their warrant to vse their weapon So he commanded them to destroy the Canaanites Deut. 7 2 3. The Lord thy God shall giue theÌ„ before thee and thou shalt smite them thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them Thus he commanded Saul to slay the Amalekites 1 Sam. 15 2. who set vpon the people of God when they were come out of the Land of Egypt and as God commanded the worke so he gaue a blessing vnto it so that those enemies were brought to destruction For we reade in the holy history that God said vnto him I remember what Amalek did to Israel how they laid waite for them in the way as they came vp from Egypt now therefore go and smite Amalek and destroy ye al that pertaineth vnto them and haue no compassion on them but slay both man and woman both infant and â—uckling both oxe and sheepe both Camell and Asse Many other precepts are found in the word of God which we cannot stand vpon But God the Lord of hoasts commandeth nothing that is vniust vnlawful therfore war rightly vsed is lawful warranted Secondly as God gaue direct and expresse Reason 2 commandement so the people of God going forth to battell were to call vppon him for a blessing and to sanctifie the worke by prayer and in so doing haue beene heard Things in their owne nature vnlawfull are so foule and filthy that no prayer and inuocation of Gods name can cleanse them nay they make such prayer foule and abhominable If an idolater going to worship his Idol and serue the creature which is the work of mans hands should poure out his praiers all day long 1 Kin. 18 26. as the Priests of Baal did to bee heard O Baal heare vs what were this but a bellowing or beating of the aire or what profit should they receiue by it But the people of God hauing praied for good successe building themselues vpon the commandement of God vpon the promise of blessing and vpon the example of the faithful haue earnestly praied and effectually obtained that which they asked and desired This we see in the practise of the sonnes of Reuben and of Gad and of halfe the Tribe of Manasseh 1 Chr. 5 19. Valiant men able to beare shield and sword and exercised in war when they made warre against the Hagarims they were holpen against them they deliuered into their hands for they cryed to God in the battell he heard them because they trusted in him Seeing therefore God commandeth and blesseth and heareth and deliuereth such as go to warre it must needs follow that war true religion may well stand together so that one and the same man may bee both a warriour and yet religious Let vs make vse of this point First it serueth Vse 1 to conuince the cursed sect of the Anabaptists and other spiritualists who glory of the Spirit and vnder a colour of seeking peace and establishing vnity and concorde ouer all the world do bring in detestable doctrines and absurd opinions as if none were the true Church but onely themselues True it is it were to be wished that all persons and nations maintained amity and league one with an other and that there might be no more vse of the sword but this is rather to bee wished then expected and may sooner bee spoken then it will be obtained and effected They obiect the Lawe of God Thou shalt not kill Obiection 1 Exod. 20 and the words of Christ Resist not euill Answere Math. 5. But these and such like places must be vnderstood of priuate persons and of priuate reuenge It is vnlawfull for any person without a publike calling to that duty to kill another but a publike Officer may and ought to do it So did Moses kill the Egyptian Exod. 2 12. with Act. 7 25 Numb 25 8. 1 Kings 18 40 so did Phineas those that committed fornication as appeareth afterward in this booke so did Eliah to the Priests of Baal that committed Idolatry and seduced the people And thus it is in all lawfull warres for souldiers haue a publike calling they seek not priuate reuenge and therefore the battell is saide 2 Chro. 20 15. Not to be theirs but the Lord of Hoasts Likewise there is a priuate reuenge which Christ forbiddeth and condemneth but the publike reuenge committed to the Magistrate who beareth not the sword in vaine must bee duely and diligently executed that euill may be taken away out of the City of God For as in necessity it is good for mans body to cut off a rotten and dead member betimes lest the sound parts be corrupted and the whole body perish so it is profitable for the safety and security of humane society to sweepe away as dung hurtfull and noysome Citizens before they infect others that liue among them Wherefore so long as wicked men liue vp on the face of the earth and so long as the Diuell stirreth vp his instruments to set themselues against God and his truth and his seruants so long there will be vse of the sword and of the Magistrate to handle it Wherefore the Apostle calleth vpon vs to cal vpon God for Kings and Princes and them that are in authority that vnder them wee may liue a peaceable and quiet life 1 Timoth. 2 2 Ro. 13.1.2 3. in all godlines honesty If then these be the ends of Magistracy to maintaine peace to settle quietnesse to establish religion and to confirme honesty of manners surely it may be discharged and perfourmed by one that is religious and fearing God Besides God promised as a speciall grace and fauour to the Church of Christ in the new Testament that Kings should be the nursing Fathers Queenes the nursing Mothers of it Esay 49 23. which could not be vnlesse a godly and faithfull man might beare the Office and discharge the calling of a Magistrate and take vengeance of the wicked maintaine the cause of the righteous Secondly wee learne heereby that no calling Vse 2 and
let vs goe the right way and cry to God we lift vp our voyce against them wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers and will blow away the storme and tempest by the blast of his mouth Thirdly doth God promise to right our cause and take vpon him our defence Then Vse 3 let vs do good for good and returne vnto him like for like let vs yeeld defence for defence and pleade his cause that hath pleaded ours For it is our duty to vndertake his defence whensoeuer his truth is gainsayed or his name euill-spoken of There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world whensoeuer it is any way questioned ought wee not then much more to regard the vpholding and bearing vp the Name of God which is great and holy through all generations Heereunto doth Ioshua seeme to allude chap. 7 verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At The Cananites and all the inhabitants of the Land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mighty Name He had greater care of Gods glory then he had of his owne and it went neerer vnto him to heare Gods Name dishonoured then to haue his owne destroyed out of the earth So it ought to be with vs let it not trouble vs to bee hated and maligned of the vnthankfull world and our honour with all contempt and disgrace laide in the dust but bee euermore ready to say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Psal 115.1 If we be to open our mouthes for our brethrē as we shall see more at large afterward when they are laden with scandals and reproches much more then ought wee to do this in Gods cause and for Gods glory Let vs not be ashamed of his truth lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men and we shall be sure to be confessed before the sonnes of God If we acknowledge his truth he will acknowledge vs before the Angels and before his Father This Christ teacheth his Disciples Whosoeuer confesseth me before men him will I confesse also before my Father which is in heauen Math. 10 32. but whosoeuer shall deny me before men him will I also deny before my Father which is in heauen What a shame and reproch will this be vnto vs that God should defend our cause and we shrinke backe through feare to defend his Christ our Sauiour doth oftentimes take vpon him to defend his Disciples when they were assaulted and set vpon by the Pharisees and therefore no maruaile though he charge this vpon them so earnestly that they should not be ashamed of him and of his words in that adulterous and sinfull generation We must be all ready to say with the Apostle Rom. 1 16. I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth He defendeth his Disciples being reprooued because they did not fast often which was the bodily exercise which the Pharisees so much practised Luke 18. and wherein they so much gloried Math. 9 14. Hee defendeth them beeing accused of the breach of the Sabbath when they were seene to plucke the eares of corne and eate them Math. 12 2 3. He defendeth them being charged to transgresse the tradition of the Elders in that they did not wash before they had eatē bread Mat. 15 2 3. Yea such was his great wonderful loue to those that followed him that when his owne credite was touched as well as theirs he seemeth to neglect his owne and maintaine theirs as we see Luke 7. When Christ was entertained in the house of one of the Pharisees a woman in the City which was a sinner knowing that he sate at meate brought an Alabaster box of oyntment and stood at his feete washing them with her teares Luke 7.39 wiping them with her haires kissing them with her lippes and annointing them with the oyntment but when the Pharisee which had bidden him saw it he spake within himselfe saying This man if hee were a Prophet would haue knowne who and what manner of woman this is that toucheth him for she is a sinner He conceiued hardly of Christ as well as of the woman and iudged wrongfully of him that he was no Prophet as well as of her that she was a sinner yea more corruptly of him then of her forasmuch as shee had beene so whereas he was not onely a Prophet but the Prince of Prophets yea the King of his Church Verse 47. yea the Sonne of God yet hee forbeareth to make any apology for himselfe wholly defendeth her telling him that her sinnes which are many are forgiuen her for shee loued much Hath the Lord Iesus this singular care of vs and shall not we be zealous of his glory Shall we suffer his name to be troden vnder foot and neuer offer to vphold it Shall euill men speake euill of his truth and we say nothing against them The Apostle Peter giueth this commandement Sanctifie the Lord God in your hearts and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you with meekenesse and feare 1 Pet. chap. 3 verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ Peter and Iohn answered and saide vnto them Whether it bee right in the sight of God to hearken vnto you more then vnto God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19. Woe then vnto those that see and heare God notoriously dishonoured and yet will neither heare it nor see it they make a law against themselues and shall taste of the same measure measured vnto them againe they shall be censured of others when they shall haue none to defend their causes This they will iudge to be an iniury to themselues and yet cannot perceiue the iniquity which they commit against God If then they will haue GOD shew this mercy to them in making their innocency knowne let them performe this duty to him in pleading his cause when his truth is euilly spoken off or any way ouerborne Vse 4 Fourthly forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached that he will make the truth to be knowne let vs acknowledge this blessing and giue him the praise of it This also is another duty that wee are put in minde off to be performed vnto him For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts and to bring to the light the truth that is hidden so whensoeuer we haue found
the hand of GOD to be with vs and to haue scattered the clouds and mistes of falsehood slanders and euill surmises and so made the goodnesse of our cause and the cleerenesse of our conscience to appeare as the Sunne that shineth in his strength it belongeth vnto vs to confesse his louing kindnesse and by all meanes to be thankfull to him for it and to expresse our thankfulnesse by obedience Let vs not be like vnto the Lepers in the Gospel who were very desirous to be clensed of their leprosie they lifted vp their voices and said Iesus Master haue mercy on vs Luke 17 verse 13. Howbeit when once they were healed they went their waies and neuer remembred him that recouered them like to Pharaohs chiefe Butler that gaue the cup into his hand Gen 4â— â—1 who forgat Ioseph so soone as his head was lifted vp and he restored vnto his place Verse 14. albeit Ioseph had intreated him to thinke vpon him when it should be well with him and so to shew kindnesse vnto him for that kindnesse which hee had receiued Onely one of these ten leapers that were cleansed returned backe to Iesus to giue him thankes and ascribe praise and glory to bee due vnto him for that worke Thus it is with many of vs we are ready to call and cry out for the wrongs that wee sustaine we are as desirous to haue our names cleered as the Lepers were to haue their bodies clensed but when God hath helped to cleere vs who were not able to cleere our selues and so hath wrought meanes for our good we reioyce in our selues and not in the Lord we praise our selues and not the Lord we do so magnifie our selues that we neuer glorifie him we are so iealous of our owne name that wee are neuer a whit zealous of Gods Name Is it so small a benefit to haue our good meaning manifest and our righteousnesse knowne that it is not worth thanks If a man should come as a witnesse on our side when our case seemed desperate and out of hope would we not thinke our selues beholding vnto him It is the Lord that is the God of our righteousnesse it is he that will giue iudgement on our side and therefore to him we owe praise glory thankes and all honour This we see performed in Dauid Psalm 18 20 24 47 49. being a Psalme of thankesgiuing in the day that the Lord deliuered him from the hand of all his enemies from the hand of Saul of whom he was accused to affect the kingdome and to seeke his life He confesseth how good God had bene vnto him that he rewarded him according to his righteousnesse and according to the cleanenesse of his hands he recompenced him that it was God that auenged him and subdued the people vnder him and deliuered him from the violent man whereupon he concludeth Therefore will I giue thankes vnto thee O Lord among the heathen and sing praises vnto thy Name Thus must we doe and this ought to be our song when we haue receiued the same fauour We are acquainted with his goodnesse in this kinde but he cannot be acquainted with our thankfulnesse We can be content to swallow with a wide and open throat his benefits but wheÌ„ we should confesse his mercy to his glory our mouthes are stopped and our tongues are tyed and our throats are dryed and our harts are streightned that we cannot vtter a voice nor deliuer him a word for the deliuerance that we haue had experience of Vse 5 Fiftly as our doctrine putteth vs in minde of duties belonging vnto God so it offereth vs instruction how to behaue our selues toward our brethren Is God carefull of our good name and will hee make knowne our innocency Then let the same minde be in vs one toward another which is in the Almighty toward vs all let vs follow the example of our heauenly Father and be carefull to maintaine the good name of our brethren shew that mercy vnto them which we haue receiued of God We cannot haue a better example set before our eies then the example of God who chargeth vs to be mercifull as he is mercifull Luk. 6 30. As he is ready to forgiue vs so ought we to forgiue from our hearts the trespasses that are done vnto vs Ephe. 4. As he made all things in sixe daies and rested the seuenth so ought we to rest from the labours of our callings and sanctifie the Sabbath day Gen. 2. Exod. 20. As Christ washed the feete of his Disciples so he gaue them an example that they should do as hee had done to them for he is meeke and lowly in heart they shall finde rest to their soules Ioh. 13. As he being in the forme of God thinking it no robbery to be equall to God made himselfe of no reputation tooke vpon him the forme of a seruant so the same minde ought to be in vs that was in him that so in lowlinesse of minde we should esteeme each other better then our selues haue a kinde of emulation among vs who should cast down himselfe lowest Phil. 2 5. As he suffered for vs so he hath left vs an example that we should follow his steps 1 Pet. 2.21 As he was reuiled and reuiled not againe as he suffred threatened not but committed himselfe to him that iudgeth righteously so should not we giue taunt for taunt and reproch for reproch And as Christ defended his Disciples when as they were falsely charged wrongfully accused as we shewed before so ought we to deale toward our brethreÌ„ When we heare false reports which haue no ground or good beginning such as in our owne knowledge conscience we know to be inuented in hell and broached in earth such I say as are spread abroad through malice of our brother and hatred of his profession what must we do shal we beleeue them giue credite vnto them Shall we increase them adde somewhat of our owne or shal we laugh at them make our selues merry with them No we must not only stop the streame and stay the reports keepe our selues and others from receiuing of them but we must open our mouthes in the cause of the dumbe and oppose our selues against those that are their enemies A good name is a precious iewell Prou. 22 1. it is better then siluer and gold It commendeth vs to God his Angels It is a precious oyntment and a sweete perfume that maketh vs acceptable to the sons of men and winneth their hearts yea sometimes it maketh our enemies to bee at peace with vs and to fauour vs. It seasoneth the gifts that we haue receiued and maketh them profitable vnto others If our giftes be neuer so great and excellent yet if we haue not a good name to grace them and counrenance them we can do very little or no good with them If we see a man stealing away the goods of our neighbour and
of God because they follow righteousnesse and do not follow them in all excesse of riot so that Whosoeuer refraineth from euill maketh himselfe a prey Esay 59 15. For albeit when GOD setteth vp mercifull Princes that rule in peace and quietnes they dare not shew the inward malice of their hearts yet hatred euermore boyleth and burneth within and in the late daies of the greeuous afflictions of the Church in the memory of many yet liuing they shewed it to the full striking many innocents with the sword that deserued not to bee touched with the scabberd They raged against yong and old learned and vnlearned rich and poore men and women children and sucklings against the liuing the dead They beate them with rods they cut out their tongues they smote them with Halberts Acts and Monuments of the Church they burned their hands with torches and their whole bodies with fire and the poore babe breaking out of the mothers belly they cast into the fire again as the brood of hereticks This is the reason added by the Prophet Psal 38 19 20 where hee sheweth wherefore the seruants of God are so much maligned not because they had holden vppe their hands to a strange god not because they had raised any tumult Psal 44 20. not because they were found in any wickednes but because they follow goodnesse A liuely image and picture of this persecuting Church we haue in Cain who slew his brother and wherefore slew he him Because his owne workes were euill and his Brothers good 1 Ioh. 3 12. And this hath bene the estate of the Church euen from righteous Abel whose blood cryed for vengeance vnto this present time Againe as their hearts are inflamed with Reason 2 rage and fury so the diuell is the bellowes to blow the coales he mooueth their minds to madnesse and mischiefe albeit they perceiue it not He is compared in Scripture to a Lyon to a Dragon to the old Serpent Reuel 12 9. Iohn 8 44. He was a murtherer from the beginning and therefore no maruell if his instruments thirst after the shedding of blood being no better then a wretched generation of cruell beasts There is nothing so sweet and pleasant to the Wolfe as to sucke the blood of the Lambes This they haue learned of him that is the father of all mischiefe murther This is noted by the Apostle Iohn Reuel 2 10. Behold it shall come to passe that the deuill shal cast some into Prison that ye may be tried For in all persecutions although the deuill bee not seene to worke and contriue the plot yet he is the grand Captaine and cheefe agent It was Cain that lifted vp his hand against his brother but it was the diuel that set him on worke It was Iudas one of the twelue that with a kisse betrayed his master but it was the diuel that first Put it into his heart Lu. 22 3. Here then is a great mystery and deepe secret to be considered We thinke men to bee Actors of all mischiefe but indeed it is the diuell in them Ahabs false Prophets bad him go vp against Ramoth Gilead and prosper 1 Kings 22.6 22. but it was a false and lying spirit in the mouth of all his Prophets that inticed him and them to theyr destruction Ananias and Sapphira sold a possession and kept away part of the price but it was Satan that had filled their heart that they should lye vnto the holy Ghost Act. 5 2 3. Elymas the sorcerer withstoode the Ministers of God and hindred the course of the Gospel neyther embracing the faith him selfe nor suffering them that would imbrace it but it was because hee was an enemy of all righteousnesse and the childe of the diuell Act. 13 10. The Sabeans tooke away the Oxen the Chaldeans fel vpon the Camels the fire of God burned vp the sheep of Iob his sons daughters were eating and drinking in their elder brothers house and loe a vehement and violent winde smote the foure corners thereof that it fell vpon all of them and slew them but Satan had an Oare in this boat he was the master workman that gaue to euery one his task Iob 1 12. For whosoeuer is the instrument the diuell is the principall mouer and procurer of all euill and trouble vnto the Church of God Vse 1 The Vses are these First maruell not at all if the Church ly vnder many great crosses and afflictions insomuch that the ploughers plough vpon their backes and make long furrowes For they haue many and mighty enemies that plot crafty counsels against them and seeke to sucke out their heart blood and to draw out their last breath Many Controuersies and contentions arise in the world for things of this life for houses for lands for possessions and inheritances for slanders and trespasses whereby many actions are brought and many suites commenced betweene party party from whence much hatred and great hartburning oftentimes ensueth but there is no hatred like to that which commeth for matters of religion no bands of affinity or of consanguinity can tie them together as our Sauiour teacheth Matth. 10 34 35 36. I came not to send peace into the earth but the sword for I am come to set a man at variance against his Father and the daughter against the mother and a mans enemies shall be they of his owne houshold Yee shall be betrayed also of your parents and of your bretheren and kinsmen and friends and some of you shall they put to death and ye shall be hated of all men for my names sake All questions and quarrels among men for temporal and transitory things finde easie meanes of reconcilement either the Iudge doth iudge them or Arbitrators determine them or friends do end them or the parties themselues wearied with costs and charges in suites of Law doe grow to an agreement composition but the rage of the vngodly set on fire of hell is vnappeaseable no boundes of reason no bands of nature no chaines of Law can tye them or tame them whence once they haue set themselues against the truth of God The cause of this hurly burly and of these persecutions is not properly in Christ or in the Gospel of Christ For hee is the Prince of peace and his Gospel is the Gospel of peace preached vnto them that were a farre off and to them that were neere Ephe. 2 17. But the true cause of al these dissentions and troubles in the world is the malice of the diuell and the hatred of that world against Christ and against his Gospel Here is the cause of diuision and disagreement that the wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Here is the right and proper cause of mortall hatred that the wicked beareth and breatheth out against the godly Hence came the Popish Canon and conclusion Concil Const That faith is not to bee
the Apostle say Blessed are they that die in the Lord for they rest from their labours and their workes doe follow them Reuel 14 13. This must make vs to make light ittle account of this transitory life and of the vaine profites pleasures honours and friendship thereof all which are as dung in comparison of the profit pleasure and honour that shall be enioyed in the next life Let vs lay a good foundation in this life and beginne our heauen while wee are here vpon the earth Let vs make the first entrance into it in this mortall body which wee carry about vs that so this work may be finished and fully accomplished in the life to come 50 And the Lord spake vnto Moses in the plaines of Moab by Iordan neare Iericho saying 51 Speake vnto the thildren of Israel and say vnto them When ye are passed ouer Iordan into the land of Canaan 52 Then shall ye driue out all the inhabitants of the land from before you and destroy all their pictures and destroy all their molten images and quite plucke downe all their high places 53 And ye shall dispossesse c. 54 And yee shall diuide the land by lot c. 55 But if yee will not driue out the inhabitants of the land from before you then it shall come to passe that these which yee let remaine of them shall be prickes in your eyes and thornes in your sides and shall vexe you in the land wherein yee dwell 56 Moreouer it shall come to passe that I shall doe vnto you as I though to doe vnto them The second part of the Chapter followeth in these words which is the Commandement of GOD touching the Israelites when they should come into the Land The Law hath two parts the charge to cast out the Canaanites and to destroy Idolatry To theyr obedience he promiseth possession and dwelling in the Land but if they suffer any to remaine they should be dangerous troublesome and hurtfull vnto them and God wil punish them for theyr coldnesse and carelesnesse in the execution of his will In this place we see that God is very patient and of much long-sufferance he had suffered the Canaanites foure hundred yeares but when in the meane season they repented not they are appointed to destruction We see also the horrible iudgement of God against the sin of Idolatry for which kingdomes and cities are destroyed Obiect The question may be asked whether Idolaters be now to be killed and Idols to be pulled downe and destroyed as God in this place commandeth the Israelites I answere Answer this commandement is not generall neyther belongeth to al without limitation and exception nay as it was giuen to the Israelites it did strictly pertaine onely to the Canaanites whose land was giuen them to possesse And now it belongeth to Christian Magistrates to pull downe all idols and to abolish superstition and the occasions of both and to purge their dominions from all such abominations 2 Kings 18 4 and to cause the word of God to be truly preached to roote the same out of their hearts and to offer meanes of conference to turne the seduced from their blind deuotion As for priuate men they haue no warrant to pull downe images which is the next way to moue sedition and rebellion it is sufficient for them to withhold worship from them and they must tollerate those things which are not in their power to reforme Againe it may be demanded Obiect whether all pictures are to be defaced and destroyed and all molten images to be quite pulled downe I answere pictures and images are not all of one sort neither are set vp for one end Answ Some haue a ciuill vse and some a religious Such as are for ciuill vse onely may be retained but such as are set vp for Religions sake are to bee defaced and this is the meaning of the commandement Thou shalt not make to thee any grauen image Now in that the Lord forbiddeth his people to spare the idolatrous Canaanites and commandeth them to root them out vtterly we learne that no familiarity is to be vsed with Idolaters Doctrine We are caâ—fullie to auâ— the companâ— of idolaters but we are carefully to auoyde their company Hos 4 15. Deuteron 7 5. Psalme 16.4 and 106 35.36 Iudges 2 2 1 Corinth 8 9 and 10 21 2 Cor. 6 17 Esay 52 11. The grounds follow First because whosoeuer Reason 1 will auoid any sinne must also auoid the meanes whereby they may be induced and insnared to fall into it Now among all inducements to draw vs to a communion of wickednesse the society and familiarity with wicked men is one of the greatest most dangerous This Dauid acknowledgeth and therefore being resolued to yeeld obedience to God first he banisheth vngodly persons from his company and then goeth cheerefully forward in his course Psal 119 115 Depart from me yee wicked doers for I will keepe the Commandements of my God Secondly our nature is prone and inclinable to idolatry and therefore by their company by their example by their practice by their perswasions and by theyr doctrine we may easily be corrupted as the Lord himselfe threatneth that their gods should be a snare vnto them Iudg. 2 3. Hence it is that the Prophet perswadeth the people of Iudah not to go to Gilgal and Beth-auen lest ioyning with the superstitious Israelites they should bee infected with theyr idolatry Hosea 4 15. This serueth to reprooue such as delight in the company of idolatrous Papists to be their Vse 1 inward and nearest frends which are guilty of most palpable idolatry no lesse then the Iewes that set vp the golden calfe and danced before it Exod. 32. Secondly such as trauell for pleasure and delight into popish and idolatrous places where they expose themselues oftentimes to ineuitable dangers by coÌ„sorting and conuersing with such as are ready to allure them to commit idolatry to go into their idolatrous temples to see and heare and afterward to fall downe before their images These are led by curiosity or by commodity to do that which is not conuenient Thirdly this meeteth with their corruption who for wealth or friendes or other worldly I may say wicked respects linke themselues in the nearest society of mariage with Popish idolaters taking and nourishing in their bosomes a serpent which is euer at hand day and night to tempt and entise them to forsake their couenant with God to renounce his pure worship and to embrace idolatry and superstition 2 Cor. 6 14. This was the sinne of the sonnes of God before the flood when they saw the daughters of men and ioyned themselues with them Genes 6 1 2 this matching with them brought a flood of wickednesse and the flood of wickednes brought vpon the whole world a flood of waters wherein all flesh perished This was Salomons sinne notwithstanding all his wisedome whereby he was drawne into idolatry 1 Kings 11 4. Nehem. 13 26