sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he coÌtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. â we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
themselues deuout but is indeed the language of the diuels God respecteth not such foolish deuotions he requireth of all persons the knowledge of his word as we shall shew afterward and he will bee worshipped according to the knowledge thereof The Apostle reproueth the Iewes for their zeale a vertue that ought to be in al the faithfull forasmuch as God will spew all that are lukewarme out of his mouth neuerthelesse he accepteth it not in them because it was not according to knowledge Rom. 10 2 We must know what God alloweth if we would haue him allow approue of vs. If we regard not to know him we may well assure our selues that in the day of account he will not know vs but turne away his face from vs. The second reproofe The second reproofe meeteth with all such as do things doubtfully and waueringly not knowing whether they do well or ill these do attempt things either against their conscience or without the comfort of a good conscience and therefore albeit it be good in it owne nature which they do and good in regard of the will of God yet to them it is not so because they are not assured by the word whether it be lawfull or vnlawfull and therefore it is turned into sinne This is that which we heard before out of the Apostle Whatsoeuer is not of faith is sinne Rom. 14 23. All such neede not another to condemne them they condemne themselues in that which they doe The vnfaithfull and vnregenerate man sinneth in euery thing he doth euen in his best actions We must please god before any of our works can please him The Apostle saith Vnto the pure all things are pure but vnto theÌ that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1 15. And S. Iames in his Epistle chap. 1 7 8. Hee that wauereth is like a waue of the sea driuen with winde and tossed for let not that man thinke that he shall receiue any thing of the Lord a double-minded man is vnstable in all his waies Wherefore it standeth vs vpon âeral rules âirect our âons to consider the three generall rules set downe by S. Paul in the Epistle to the Romanes chap. 14 to direct vs in all our actions First he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful This concerneth those that are strong ân 14 22. This is a golden rule and a great honour happinesse of Christian men that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull They know by due triall and examination that the same which they do agreeth with the word of God so that they are assured to build vpoÌ the rock Though all men should accuse them and condemne them yet their conscience grounded vpon the word of God would acquit discharge theÌ which cannot but giue an inward peace and sweet contentment to their soules This the Apostle saith 2 Cor. 1 12. Our reioycing is this the testimony of our conscience c. To the same purpose Iob speaketh chap. 27 6. My righteousnesse I hold fast and will not let it go my heart shall not reproch me so long as I liue Likewise Iohn in his first Epistle saith I four heart condemne vs âoh 3 20 21. God is greater then our heart and knoweth all things beloued if our heart condemne vs not then haue we confidence toward God This comfort of a good conscience they cannot but want which doubt whether that which they do please God or not they are farre from this happinesse which the Apostle pronounceth vpon such as know well and are throughly assured what they do the rest are like drunken men that stagger reele too and fro cannot keepe themselues vpright vpon their feet Secondly no man must do any thing with a doubtfull conscience for such a one woundeth his owne conscience offendeth God The Apostle saith He that doubteth is condemned if he eate âm 14 23. because he eateth not of faith He that is not perswaded that it pleaseth GOD which he doth cannot direct it to his glory Euery worke that commeth short of his end is sinne and therefore Abraham is commended that he staggered not at the promise of God through vnbeleefe but was strong in faith giuing glory to God Rom. 4 20. This rule belongeth to those that are weake who wauer vp and downe in their opinions like a ship that tottereth hither and thither in a tempest Woe vnto such they need no other witnes or iudge against themselues but themselues They do many good things that doe displease GOD which would please him if they were wel and rightly done If then thou wouldst haue any fruite and comfort in those things which thou doest informe thy conscience aright be perswaded throughly of that which thou doest and build thy faith vpon the sure and infallible rocke of God Thirdly whatsoeuer proceedeth not from faith is a sinne committed against God and condemneth him that doth it forasmuch as without faith it is vnpossible to please God Hebr. 11 6. Outward shewes and appearances though they be neuer so pompous and glorious are not respected of him he enquireth whether those things we do proceed from true obedience whether we beleeue by the word that they are required of God and so please him This last rule engendereth two other first whatsoeuer proceedeth from pure naturals is vnpure and whatsoeuer commeth from the force of our free will is sin in the sight of God Such as the fountaine is such are the streames as the root is so are the branches like mother like daughters like cause like effects Doth a spring send foorth out of the same place sweet water and bitter Can the figgetree beare Oliue berries Iam. 3 12. Math 7 18. eyther a vine figges A good tree cannot bring forth euill fruite neither can a corrupt tree bring foorth good fruite Secondly all the vertues and actions of the infidels and vnbeleeuers albeit in regard of themselues and the substance of the workes and as they are the gifts of God they be not euill but good yet in the iudgment of God they are sins The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending August in Psal 31. et epist 105 but they are like those that run a great pace out of the way They may do many things beautifull in shew but they are more in shew then in substance in appearance then in deed and truth All their vertues are shaddowes and therefore called by one of the fathers splendida peccata beautifull sinnes August de ciuit dei They lay an euill foundation haue a wrong beginning they do them without faith and they also
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 coÌpared 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 âââtrine ãâ¦ã âreater âe to the ââârch then âion 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
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 Zânch de âtribut ãâ¦ã 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 âo 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
the Lord Obiect Ephes 6. Ephe. 6.4 If any obiect against these commandements They will be vnruly and disordered albeit they be neuer so well brought vp and though their parents be very carefull they will be very carelesse and therefore they were as good holde their peace as to speake to them and not to be regarded Answer I answere so it is sometimes but alwayes it is not so Many that haue feared GOD with all their housholdes haue receiued much comfort by their children and seruants that haue had good instruction put into them as pure and wholesome liquour into a vessell and haue seene the fruite thereof to the vnspeakeable ioy of their hearts This we might shew at large in the reformed families of Abraham and Cornelius and sundry others As they planted and sowed good seede in the parts of their families as it were in a fruitfull field so they reaped a plentifull haruest Abraham had seruants that were also Gods seruants Gen 24.12 and 14.14 Act. 10.7 and prayed earnestly vnto him Cornelius had a souldier that waited vpon him that feared God yea all his band of Italian souldiers were Christian souldiers Againe we must trust GOD with the effect and successe of the education that we giue them He will worke thereby by his Spirit in all that belong vnto him as seemeth good to his heauenly wisedome If he doe not giue a blessing for causes vnknowne to vs but knowne to him let vs leaue Gods secret yet iust iudgments to himselfe The third particular branch is to pray to God for them to guide them in his wayes and to blesse them in his feare and to blesse our labours bestowed among them This wee see in Iob Iob 1.5 Chapter 1. toward his children When the dayes of their feasting were gone about he sent and sanctified them and rose vp early in the morning and offered burnt offerings according to the number of them all for he said It may be that my sonnes haue sinned and cursed God in their hearts He was carefull for those which were committed vnto his charge and feared they might offend God in their meetings albeit hee knew no such euill by them The wise man saith Happy is the manâ that feareth alway but he that hardeneth his heart shall fall into mischiefe Prou. 28. Prou. 28.14 A like example wee haue in Dauid Psalme 72. where he prayeth for Salomon Giue the king thy iudgements O God and thy righteousnesse to the kings sonne hee shall iudge thy people with righteousnesse and thy poore with iudgement So then the faithfull are to entreate and craue from God the continuance of his couenant to their children and to begge from his handes an holy and sanctified seede We must not presume because we are faithfull and haue receiued to beleeue that therefore our seede must of necessity be so likewise for then we shall but deceiue our selues Let not vs therefore faile in crauing a blessing from God vpon our children if we desire to make them heires of blessing Fourthly it is required of vs to reioyce in the blessing of God vpon them and to giue him praise and glory when he vouchsafeth to shew mercy vpon them and vpon vs. If hee did leaue them in their sinnes and in that corruption which they receiued from vs Psal 51. as it were by inheritance we could not finde iust cause of complaint against him who is bound neither to vs nor to our children but forasmuch as he sheweth much mercy to our posteritie as he hath done vnto vs we haue matter of praise and thankesgiuing giuen vnto vs whereby also we shall procure their farther good It is noted of the Iailour Actes 16. Act. 16.34 that he reioyced that they of his houshold also beleeued in the Lord. He accounted it not sufficient for himselfe to beleeue nor reioyced onely in his owne saluation but forasmuch as God had vouchsafed greater mercy vnto him to call his family also to the faith this cheered his heart much more If we haue tasted of the like mercy let vs not be forgetfull of the like duty Lastly it belongeth vnto vs for the furtherance of their good to giue those all good encouragement in well doing that are conscionable in their duties to God and to vs we are bound to praise and commend them to comfort them to cheere them vp and to defend them against all malicious enemies that seeke to disgrace them The Apostle Paul willeth parents not to prouoke their children lest they be discouraged Coloss 3.21 It is a meanes to coole and quench zeale to finde discouragements in godly proceedings On the other side we ought to shew all dislike and hatred against euill and an angry countenance toward such as are vnreformed The Prophet touching the right ordering and good gouernment of his house declareth that hee would not know a wicken person and him that hath an high looke he will not suffer Psal 101.4.5 His eyes should be vpon the faithfull of the land that they may dwell with him hee that walketh in the perfect way hee shall serue him This is a good meanes to make both houses to prosper and kingdomes to flourish when the godly are aduanced and the euil doers are beaten down but when euil is set aloft and goeth vnchecked and vncontrolled and godlinesse is driuen to the wall it prognosticateth and foretelleth the ruine and vtter desolation of those societies albeit for a time they may continue When they offered strange fire before the Lord in the wildernesse Wee haue hitherto spoken of the destruction of Aarons sonnes before the face of their father now let vs see for what cause it was done The sinne of his sonnes is remembred to be this they offered strange fire that is such as was not appointed and commanded of the Lord they tooke not the fire from the altar to burne incense with all which came downe from heauen and was preserued by the diligence of the Priests vntill the captiuity of Babylon Now whereas the authour of the second booke of Macchabees telleth vs that wheÌ their fathers were led into Persia the Priests that were then deuout tooke the fire of the altar priuily Macch. 1.19 and hid it in an hollow place of a pit without water where they kept it sure so that the place was vnknowne to all men hath no testimony of trueth out of the sacred Scriptures as we shal shew more in the 26. Chapter of this Booke of Numbers Moses maketh mention of this example of the sinne and punishment of Aarons sonnes to the end the Leuites should be more wise and wary in the execution of their office because God hereby sheweth that they shal neuer escape his hand that do not rightly discharge the duties committed vnto them For the examples of Gods iudgements vpon the corrupters and contemners of his worship must make vs more carefull and fearefull to offend Now whereas they are punished according to their
spirit of wisedome and meeknesse the spirit of knowledge and vnderstanding the spirit of grace and prayer the spirit of prophesie of faith of a sound mind and such like it signifieth not only the seuerall effects and gifts but the author and giuer of them from whence they proceed to wit the holy Ghost so likewise to apply these things to the point and purpose we haue in hand the spirit of iealousie mentioned in this place giueth vs to vnderstand two things first the swing and sway that this corrupt affection did beare in this people as they transgressed sundry wayes against their wiues both by taking many wiues together and by putting them away so soone as they displeased them so they gaue themselues exceedingly to nourish euill thoughts suspicions and surmises against them as if they might vse them at their owne pleasures and were not giuen them to be their companions Mal. 2.14 and so made two persons in one flesh Secondly we learne thereby from whence iealousie commeth to wit from the euill spirit the diuell is the authour of it who soweth the seedes of malice and setteth debate betweene a man and his wise and disturbeth their peace and tranquility and kindleth dissension as it were a fire burning among them that they might pull downe their house with their owne hands forasmuch as an house diuided against it selfe cannot stand and euery kingdome diuided against it selfe is brought to nought Matth. 12.25 Wherefore heereby they are put in minde to beware and take heed lest by these blinde and vncertaine suspicions they offend the Maiesty of God that hateth and abhorreth all false suspicions trouble the quietnesse of their owne family corrupt the ordinance of marriage and bring a perpetuall slander and reproach vpon themselues Thus much of the questions now we come vnto the doctrine And the Lord spake vnto Moses saying Speake vnto the children of Israel and say vnto them If any mans wife goe aside c. In these words we see God maketh a Law touching the iealousie of the husband toward the wife whom he suspecteth of adultery And albeit this ceremony heere touched be a part of the legall worship which hath no place of practise in the Church of Christ where no such thing is permitted and though we neuer read of any that vsed this remedy to rid himselfe of iealousie to detect his wiues adultery yet there is a morall equity in it which concerneth vs all others to the end of the world indeed it belongeth to the obseruation of the seuenth commandement and of the ninth commandement which require the chastity of the person and the innocency of our good name The ende of the seuenth commandement is to teach both that as God is the authour of mariage so he is the reuenger of the breach of it being the most holy couenant of all other and that women should not pollute and prostitute themselues to be common through hope of impunity and of escaping without punishment The scope and drift of the ninth commandement which forbiddeth false witnesse-bearing is to take order for the honour and estimation and good name of our brethren that they bee not slandered and defamed and if of all our brethren and neighbors much more of the wife which is the neerest neighbor So then God restraining such breaches and abuses declareth euidently that hee doth not allow the iealousies that euery fond or hare-braind husband conceiued in those dayes neither doth enact or establish this Law in fauour of them but rather in fauour of the innocent wiues that they bee not headily and hastily cast off without cause and thereby a way made for more vsuall and more often diuorsements which were too common already among that people Wherefore he reprooueth and checketh this euil spirit of tormenting iealousie as hauing no good ground or warrant from God and his word From hence we learne that it is the part of a good and godly man Doctrine We must interpret all doubtfull things to the best to interpret all doubtfull things to the best as much as may be This we see practised by Iacob when he saw the party-coloured coate of his sonne Ioseph stained with blood and knew not what was become of him he said It is my sonnes coat an euill beast hath deuoured him Gen 37.33 Iosepth is without doubt rent in peeces The matter was doubtfull how he should come to his end and very suspicious the circumstances were to be examined his brethren were throughly to be examined of the time and place when and where they found the garment the place was to bee viewed where he is supposed and suspected to be deuoured forasmuch as some part and parcell of him would haue remained When Iezebel was eaten with dogges the skull and the feete 2 King 35. and the palmes of her hands remained so might somewhat of him bee found out or at least the men of that place were to be asked whether any rauenous beast haunted those quarters But Iacob was so ouercome with sorrow that he hath the euill beasts in his owne house and yet cannot discerne them and is so carried away with credulity to beleeue the forged tale of his treacherous sonnes that he least suspecteth where the greatest cause of suspition was forasmuch as he could not be ignorant that they hated him in former time Gen. 37.4 But not knowing where the fault lay nor able to try out the fact he enterpreteth and expoundeth all in the better part he concludeth that surely some rauenous beast had torne him in peeces The like we might say of Izhak the father of Iacob when he came to him in the name and garments of his eldest brother being doubfull who it should be because the voyce was Iacobs voyce but the hands were the hands of Esau Ge. 27.22.23 in the end he concluded that it was Iacob and so blessed him We haue many examples seruing for confirmation of this truth in the new Testament In the first Chapter of Matthew when the virgine Mary was found to bee with child by the holy Ghost and Ioseph was ignorant what to think of it being espoused vnto him hee reasoned with himselfe that either she had committed adultery after their contract or else fornication before the contract in the end of after he had considered this seriously in his mind he resolueth vpon the lesser that she had committed fornication and so belonged to another rather then to him as Matthew 1.19 Ioseph her husband being a iust man and not willing to make her a publike example was minded to put her away priuily to wit that she might be giuen to wife to him that had accompanyed with her In like maner after that Peter had reproued the Iewes because they had denyed Christ in the presence of Pilate preferred a vile cut-throat and murtherer before him killed the Prince of life whom God had raised from the dead and glorified in heauen and set
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 ceÌsured 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 WheÌ 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 theÌ 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. 3â 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 theÌ 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 coÌplaint 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
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 theÌselues 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 ãâã lib. 1. cap. 2 that the Scripture is a light but he telleth vs that the reason is not because they haue light in theÌselues 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 Lâââ princâp Câââ 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
iudgement he will execute vengeance on his enemies and will reward them that hate him If a king heare of another coming against him with an huge and mighty host and consider that he is not able to encounter with him hand to hand while he is yet afarre off he sendeth embassage desiring conditions of peace Luke 14 32. This wisedome ought to be in vs. Let no man thinke to preuaile get the vpper hand by standing out against him He that continueth an enemy vnto him is an enemy to himselfe nay to his owne soule It is sinne that maketh this separation betweene God and vs Esay 59 2. We rise vp against him we rebell against the Lord 2 Chron. 13 6 and then the Lord riseth vp against vs. We cannot prosper so long as wee prouoke him with an high hand Let vs therefore repent vs of our euill waies How we may haue peace with God and turne vnto him assuring our selues that then he will turne vnto vs. Let vs humble our selues vnder his mighty hand and he will lift vs vp Let vs confesse our sinnes vnto him and we shall finde mercy for he is iust and mercifull to forgiue vs our sins There is no peace to be obtained but vnder these three conditions repentance humility and confession these as a trumpet sound the retreate of his iudgements they are as peace-makers betweene God and vs and are as a strong threefold cord which is not easily broken whereby his hands are after a sort bound from pouring wrath and vengeance vpon vs. Let thine enemies be scattered and them that hate thee flie before thee Marke in these words the title that he giueth to those that were ready to hinder their approch vnto Canaan hee saith not Let our enemies and them that hate vs be scattered but let thine enemies and them that hate thee c. Neuerthelesse if he had so praied the praier had beene lawfull but his words are more powerfull and effectuall whereby we see that the Churches enemies he calleth Gods enemies and sheweth that they hated not onely the godly but God himselfe So then the doctrine Doctrinâ is this that the enemies of the Church in generall The eâeââ of the châââ are the eââmies of ãâã or of any his faithfull seruants in particular are indeed and in truth the enemies of God himselfe Howsoeuer they may in the blindnes of their harts perswade themselues that notwithstanding their hatred to Gods deare children they may be the good friends of God yet they do but deceiue themselues for they are accounted his vtter enemies and such as inwardly hate him as Exod. 15 verses 6 7. speaking of the drowning of Pharaoh and his host in the redde sea Moses singeth that the Lord ouerthrew them that rose vp against him he saith not they rose vp against Israel And Deborah speaking of the destruction of Sisera Iudg. 5 verse 31 saith So let all thine enemies O Lord perish Thus the Prophet alluding to the common prayer of Moses in this place beginneth the 68. Psalme in this manner Let God arise let his enemies bee scattered let them also that hate him flie before him The like we see Psalm 83 2 3. Deut 32 It is plaine therefore that the enemies of the godly are Gods enemies though if they were asked the question they would vtterly deny it thinke themselues vniustly charged with it For first God is entred into a league and couenant with them to haue the same friends and the same enemies as if he should say Reason as Iehoshaphat said to the Kings of Israel 1 King â 2 King 3 I am as thou art my people as thy people and my horses as thy horses This appeareth in the Couenant which God made with Abraham Gen. 12 3. I will blesse them that blesse thee and curse them that curse thee and his he verifieth in all that imbrace the faith of Abraham Secondly wherefore are the vngodly persecuters enemies to Gods children or what hath the righteous done and why do they set themselues against them is it not for the Lords sake is it not for his truth and religion True it is they may haue and indeed haue other colours and pretences but religion is the cause of all the true feare of God as Psal 44 22 38 20. Rom. 8 36. as it is noted of Caine that he was of that euill one and slew his brother because his owne workes were euill his brothers good 1 Iohn 3 12. Woe therfore vnto them that set themselues against Gods people for they fight against Vse 1 God and he will fight against them for those that are his If they cannot preuaile against him for what is an arm of flesh to the Almighty then certainely not against the Church So long as God standeth the Church shall stand vpright the gates of hell cannot preuail against it Mat. 16. Zach. 2 Deut. ââ Psal 17 Hence it is that the Prophet saith He that toucheth you toucheth the apple of his eie We may therefore conclude as a principle not to be gainsaid the sure and certaine destruction of all the enemies of the Church in asmuch as he will thrust through the loynes of them that set themselues against his sanctuary They may for a time prosper preuaile but in the end they shall be confounded and come to ruine Let them in time consider in what case they stand They thinke they haue to deale only with men ouer whom they may insult at their pleasure through their might and greatnesse but they shall find they haue to doe with God who is able to vphold his seruants O that they could consider this Vse 2 Secondly we may truely inferre the woful estate of those that defend not the cause of God and his children that do not stand with them but stand still as newters and looke on as idle beholders and suffer them to be borne down and trampled vnder the feet of proud men as myre in the street such as shrinke backe from them for feare of danger that may befall theÌselues For such as forsake the faithfull in their iust defence do in the height of their sin and in the pride of their hearts forsake the Lord himselfe and renounce him This made Dauid say ãâã 50.51 RemeÌber Lord the reproch of thy seruants how I doe beare in my bosom the reproch of all the mighty people wherewith thine enemies haue reproched O Lord wherewith they haue reproched the footesteps of thine Annointed As he bare the reproches of his enemies which were Gods enemies in his bosome so he prayeth that God would recompence their sin into their boâome Therfore it is that Deborah saith Curse ye Meroz curse ye bitterly the inhabitants thereof ãâã 23. because they came not out to the help of the Lord to the help of the Lord against the mighty They did not ioyne with the enemies of God yet they are cursed because they sate
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 peââon 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
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâes to ãâã vs to sincâ For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect ãâã cause ãâã the Israâ wept all ãâã they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them âââtrine ãâã are natuâ ready to ãâ¦ã âken to âcers and âers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes ãâã 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
wicked world it is vpon no other ground then because he doth reprooue sinne If he would hold his peace and say nothing or if he would sew pillows vnder mens elbowes or if he would prophesie to them of wine and strong drinke and giue them liberty to doe what they list and then tell them all is well done hee shall euen be the Prophet of this people Mic. 2.11 The true Ministers of the word are neuer loued of the world because they cannot but strike at the head and roote of sinne with the two edged sword of the word wheresoeuer they find it therefore they are made as markes for euery one to shoot at Ioh. 7.7 and if themselues spare them yet they can be content to heare others speak euill of them without defending them and their righteousnesse But howsoeuer it goe with vs it is our duty to preach the Gospel and to go through good report and bad report 1 Cor. 9.16 Eze. 3.17 We haue the charge of mens soules committed vnto vs we bring glad tidings of peace and glad tidings of good things Rom. 10.15 Wee should be welcome vnto our people and therefore it is vnreasonable we should receiue such a recompence of our labours as to be reuiled and euill spoken off But this hath beene the condition of the Prophets of the Apostles of Christ himselfe he was called Beelzebub and charged to cast out diuels by the power of the diuell Let vs wait vpon our Lord and master that hath called vs he will giue vs a better recompence of our seruice Dan. 12. We shall shine as the starres and Esay 49.4 My iudgment is with the Lord and my work with my God Vse 3 Lastly euery one ought to examine himselfe whether he be guilty of this sinne or not and if hee bee to labour to repent of it and to reforme himselfe if not for the Ministers sake yet for our owne sake and the saluation of our owne soules True it is the Ministers are oftentimes forced to speake many things that are not pleasing to the hearers yet should the people suffer the words of exhortion admonition and reprehension considering that in all of them they ayme wholly at their good The Physition is oftentimes troublesome to his patients and the father giueth many checks to his sonnes yet doe they truely loue them and seeke their good euen while they doe molest and trouble them so is it with the Ministers of God albeit they doe greeue and molest the people of God yet it is for their good and saluation and therefore they may say with the apostle If any haue caused greefe he hath not greeued me but in part that I may not ouercharge you all 2 Cor. 2.5 Therefore it is the duty of the people quietly to suffer the word of exhortation and to digest a reproofe thereby to shew themselues obedient in all things for this is the proofe and tryall of our hearts 2 Cor. 2.9 15 And Moses was very wroth and said vnto the Lord respect not thou their offering I haue not taken one asse from them neither haue I hurt one of them 16 And Moses said vnto Korah Be thou and all thy company before the Lord thou and they and Aaron to morrow 17 And take euery one his censer c. 18 And they tooke euery man his censer c. 19 And Korah gathered We see heere how Moses appealeth from them to God the iudge of heauen and earth and referreth the deciding of the controuersie vnto him This is the preparation to the punishment of these men wherein consider first the anger of Moses against them secondly his prayer to God to reiect their offering Doctrine thirdly his words to Korah All Gods children ought to be angry at sin In his anger obserue that it is the duty of all Gods children to bee angry at sinne whensoeuer they see God dishonoured and his ordinances contemned and despised There is a sanctified and holy kind of anger Exod. 16.20 albeit Moses were the meekest man vpon the earth as we heard before Num. 12.3 Yet when he saw their disobedience hee was wroth with them The like we see Exod. 32.19 20. and in Eliah 1 Kin. 19.14 Ier. 6.10 11. it is called the fury of the Lord. All zeale consisteth of anger Numb 25.7 The reasons will farther confirme this point For first in many places of the Scripture it Reason 1 is attributed vnto God Rom. 1.18 Iosh 3.36 But to the nature of God nothing can agree but that which is iust and holy Secondly Reason 2 that affection was truely and naturally in Christ our Sauiour Mar. 3.5 he looked angerly vpon them mourning for the hardnesse of their hearts so Ioh. 2.17 The vses first the affection of anger is not in it selfe vnlawfull True it is there is a Vse 1 corrupt anger which we are to striue against and labour to suppresse 1 Tim. 2.8 Matth. 5.23 Iob 36.18 there is also an holy and lawfull anger when it hath a good ground and is seasoned with moderation Leuit. 10.16 2. Sam. 12.5 and 13.21 Neh. 5.6 Ester 7.7 The Stoikes one of the stricter sects of the Philosophers condemne all anger but this is to make men senselesse and to transforme them into stockes and stones For it was created of God and was in man before the fall and before any euill entred into the world All the workemanship of God was approoued to be very good Gen. 1.31 so that being more ancient then euill it must be holden in it owne nature to be good and lawfull But it will bee obiected that anger in many places is forbidden Obiect 1 and condemned Matthew chapter 5. Answ verse 22. I answer not all anger Matth. 5. â but all corrupt anger such as are angry vnaduisedly So then he speaketh of this affection not as it was created or renewed by Gods Spirit but as it is corrupted and depraued with originall sin Obiect 2 Againe it will be said that the Stoickes define it to be a perturbation of the mind Answer and therefore euill I answer that perturbation is double somtimes it is moued vpon iust causes and sometimes vpon vniust causes The perturbation of the minde mooued vpon vniust causes is vniust and euill the other is iust and commendable The perturbation is good if the causes be good it is euill if the cause be euill Lastly it will be alledged that Christ Obiect 3 our Sauiour teacheth vs Answer when we haue receiued a blow on the right cheeke we should turne to him the other also Matth. 5.39 I answer the meaning is not that wee should expose our selues to all iniuries but abstaine from all priuate reuenge hauing no calling thereunto Whensoeuer those two come in question together either to reuenge or to receiue a new wrong and a fresh iniury wee must chuse the latter because to reuenge is simply euil in the doer but to suffer wrong is not euill or sinfull in the sufferer Vse 2 Secondly
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 âurely 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 sâet 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
and not through impatience accuse God neither impute the euill successes of our affaires to him but to our selues euen as he that stumbleth and falleth against a stone should not accuse the stone but his owne hastinesse and heedlesnes Now then if wicked men want the knowledge of God and the feare of his Name to guide them in the search and suruey of their owne wayes to enquire into the true cause of their euill successes wee cannot maruaile if they wander vp and downe in their owne imaginations and can neuer finde the fault to bee in themselues Secondly the vngodly are blinded with a Reason 2 selfe-loue and selfe-liking of themselues aboue God or his Word The loue of the creature or of our selues more then God or equall with God hindereth vs in good things and quite swalloweth vp the loue of our brethren and darkeneth the light of vpright iudgment that it cannot shine in our hearts The conceited person thinketh himselfe a wise man and imagineth his owne course to be the best vsing no aduice of others as if he himselfe were in all things sufficient of himselfe to see what is best for himselfe This Salomon excelling in wisdome teacheth to these conceited persons abounding in folly Prou. 12.14 The way of a foole is right in his owne eyes but he that hearkeneth to counsell is wise So in another place Prou. 18.2 A foole is not delighted with vnderstanding but with those things which are in his owne heart And againe Prou. 26.12 Seest thou a man wise in his owne conceit There is more hope of a foole then of him These selfe-louing and selfe-liking fooles are delighted with their owne folly which they labour to publish and make knowne to all men and may worthily beare away the bell from all the fooles in the world For these are proud fooles that highly esteeme of their owne wisedome and scornfully disdaine the counsell and wisedome of all other men Seeing therefore euill men want the wisdome of God that is from aboue and abound with selfe-loue which descendeth not from aboue but is earthly sensuall and diuellish we cannot greatly maruaile if wicked men will acknowledge no fault in themselues but wholly looke to second causes and lay the blame vpon the most High when they faile in their purposes Vse 1 The vses of this doctrine First of all wee learne this truth that no euil man can look for any good successe in the matters he taketh in hand but let him alwaies be sure to be crossed cursed of God Albeit thou lay in thine own conceit neuer so strong a foundation work neuer so wisely in thine own imagination yet if thou make not God thy Counsellor ãâã 119.24 and his Word thy director thy wisdome shall be turned into folly and thou shalt be taken in the snare of thine owne hands For all sin against God bringeth with it the wrath of God and the euill life of a sinner drawes vpon his owne head sundry crosses and calamities causeth him to haue ill successe and raiseth vp infinite iudgments against him Whensoeuer we despise his word prophane his Sabbaths defile his Sacraments and practise any vnrighteousnesse against men and impiety against God then followeth and falleth vpon vs some sicknesse or trouble some crosse or affliction one way or another as the Apostle sheweth For your dissention and vnreuerent receiuing of the Lords Supper 1. Cor. 11.30 many are weak and sick among you and many sleepe Now when the rod and scourge of God lyeth vpon the backe of transgressours and they feele themselues sore plagued either they accuse God as the authour of their trouble or murmure against his punishment or rest vpon second causes which are ordered by him who is the principall cause Vse 2 Secondly we learne that if we would haue God blesse vs and the lawfull labours of our hands we must be godly in Christ Iesus If we leade a sincere and sanctified life purge our hearts to be a peculiar people to God zealous of good workes wee haue a sure promise of good successe and strong assurance of a plentifull blessing to follow vs all the dayes of our life There is no good successe in any thing without Gods blessing And this is the cause why God blesseth vs not because wee blesse not his Name wee liue not as a people vnder his protection wee do not deny vngodlines worldly lusts liuing soberly righteously and godly in this present world hauing our conuersation in the heauens and looking for the blessed hope of glory and immortality Hereunto commeth the saying of Salomon Prou. 16 3. Psal 37.3 1 Pet. 5 7. Commit thy workes to the Lord and thy thoughts shall be directed This is a worthy saying to redresse our weakenesse and distrust and to make vs rest and rely our selues on Gods good prouidence This also the Prophet Dauid teacheth Psal 127 1 2. All the fruit of our labours cares dependeth vpon the prouidence of God yea all our industry and studie shall be vaine and vnprofitable vnlesse he guide all our affaires To this purpose the Prophet speaketh in another place that the godly Psal 1.1.3 refusing the counsell of the wicked the way of sinners the seat of scorners shall bring forth fruite in due season so that whatsoeuer he shall doe shal prosper It is God alone that directeth the wayes and works of the faithful and without him is no good successe This wee see verified in Ioseph Gen. 39 2 3. The Lord was with Ioseph he was a man that prospered and was in the house of his master the Egyptian And his master saw the Lord was with him and that the Lord made al that he had to prosper in his hand The like the Scriptureâ testifieth of Hezekiah that hee prospered in all his workes 2 Chro. 32 30 and 20 20. So Iehosaphat spake to the people Heare ye me O Iudah the inhabitants of Ierusalem put your trust in the Lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper Thus also the Lord exhorteth Ioshua after the death of Moses Iosh 1 8. We do all of vs desire the blessing of God vpon our labours and to haue good successe in our seuerall callings this is the pathway that we must walke in namely a godly life and conuersation without this his blessings shall turne into curses and wee shall neuer attaine the end of our hope This appeareth by the words which the man of God spake to the King of Israel saying Thus saith the Lord Because the Aramites haue saide 1 King 20 28 the Lord is the God of the Mountaines and not of the Valleys therefore will I deliuer all this great multitude into thine hand and ye shall know that I am the Lord. Lastly we are bound euery one to consider Vse 3 the true cause of euill successe to be in our selues When the hand of God is any way vppon vs that he plagueth
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâe not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
two brethren walke amongst the people of God I meane the Magistrate to rule and correct the Minister to teach and reproue sinne wil be suppressed and godlinesse will in some measure bee promoted and aduanced Heere then is a notable direction for all Magistrates fathers masters housholders and gouernors whatsoeuer to set themselues against euill doers seeing therby they shall finde the Lord fauourable vnto them Among all encouragements which Rulers who are as the gods of the earth haue giuen vnto them to beare the burden of the worke and the heate of the day Psal 82 6. none is more comfortable then this that by rooting out of the wicked and punishing the vngodly according to their vngodlinesse they bring a blessing vpon their owne heads a blessing vpon the places where they dwell and a blessing to their families in which they liue as wee see in Phinehas in this place of whom the Lord saith While hee was zealous for my sake among them he turned away mine anger therefore I haue not consumed the children of Israel in my iealousie and I will giue vnto him my couenant of peace and he shall haue it and his seed after him Who is it that doth not desire to finde the fauour of God in this life to leaue a blessing behind him But if God haue made vs Magistrates in the Common-wealth or Gouernors in the priuate family we cannot looke for any blessing at his hands to follow vs and ouertake vs so long as sinne is vnpunished and the sinner is not recompenced in the earth It is not enough for vs to be godly men except we labour also to be godly Magistrates We heard before that the boast of God could not prosper and preuaile so long as Achan was not found out but when he was stoned the blessing of God came vpon theÌ The Marriners in the ship could not be safe so long as Ionah was in it Ionas 1 15 but so soone as he was cast into the sea the sea ceased froÌ his raging Mark this yee Rulers of the earth and learne from hence yee Gouernors of hoâses a profitable lesson so long as yee are zealous for the aduancement of Gods glory and for the rooting out of iniquity ye shall be blessed in your persons blessed in your children blessed in your families and blessed in your places and habitations Set your selues therfore with courage against sinne and God shall be with you He will prosper the works of your hands nothing shall be able to preuaile against you as the Prophet faith 2 Chron. 15 2. The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him hee will forsake you Let euery one so farre as his calling stretcheth deale faithfully with God and shew their zeale in resisting sinne as it is sinne in whomsoeuer they finde it without respect of persons not fostering it in some because they are their friends nor winking at it in others because they are their children their seruants their kindred or acquaintance nor hating it in a third sort because they are their enemies but punishing it and striking at the roote of it without difference and partiality For many are enemies to some sinnes because they are enemies to the sinner and so hate the euill for no other cause but because they cannot abide the person But we should in punishing sinne ayme at the good and at the reformation of those that commit it we should loue the person and abhorre the euill like the Physitian that liketh his patient but hateth the disease But to examine our selues a little How far are we in these dayes from the sound practise of this point Haue wee a true zeale to punish offenders or are we careful to finde them out that euill may be taken away from vs Alasse who seeth not plainly except such as are wilfully blinde how cold and carelesse we are in setting our selues against sinne and opposing our selues against euill doers Doe not wicked men in al places lift vp their crests on high and walke with outstretched neckes without controllement that no man dare say vnto them Why do ye thus Nay are we not come to this passe that if one in a Parish settle himselfe to do good and offer to put too his helping hand to weede out malefactors will not twenty step foorth to speake for them to crosse such as shall go about to punish theÌ If any good cause be to bee promoted how backward are wee to further it How nice how squemish are we and pinch curtesie who shall goe before as if we were ashamed of it But if whoremongers drunkards harlots that are as the off-scouring of the world and the scumme of the earth bee brought before Magistrates to be rewarded according to theyr deseruings they cannot want many of theyr neighbours to countenance them to go with them and to speake for them What persons euer were there so lewd and licentious that haue not found diuers to entreate in their fauour Yea so desperate are our times seasons growne that if the diuell himselfe were incarnate and dwelled visibly among vs it seemeth likely that hee should finde some friends some spokesmen and mediatours for him But know this for a surety and carry it home with you vnto your houses and thinke of it vpon your beds that so long as you thus backe and vphold bad fellowes loose in life lewd in example you shall neuer want store of them We must not thinke euer to breake the heart of sinne except wee ioyne hand in hand one with another and all draw one way to suppresse it If a theefe were to be cârried to prison and one drew him one way another haled him another way he were neuer like to haue fetters cast vpon him In like manner so long as we are sundred and diuided one from another sinne encreaseth and getteth an head And we cannot assure our selues to obtaine any blessing of God so long as we nourish such serpents in our bosomes and doe not pull out the stings of them And as this ought to be a great encouragement to all in authority ouer others to consider the blessings of GOD that they bring to themselues and to their seuerall iurisdictions by breaking the necke of vngodlinesse so on the other side it ought to terrifie all negligent and carelesse Gouernors that are not ready resolute betimes to destroy all the wicked of the Land Psalm 101 8 and to cut off all the workers of iniquity froÌ the City of the Lord. Such bring a curse vpon themselues a curse vpon their substance a curse vpon their children a curse vpon their seruants a curse vpon their families a curse vpon their houses and habitations This should work a feare in their hearts and bring terrour and astonishment vpon their consciences seeing God will take away the sinner in his wrath but will require the sinne at the
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 coÌprehended 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 tweÌty 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
albeit Iacob promised the crowne and kingdome to that tribe yet it is not by and by accomplished so that albeit his promises shall all be performed yet they are not straightway verified but are oftentimes long deferred True it is that the tribe of Iudah surmounted all the rest of the tribes at such time as God deliuered them out of Egypt yea Nahasson had the preheminence when the people were to be numbred when the Captaines of the tribes were to be chosen and when the offerings were dedicated in the Sanctuary Notwithstanding all this was but a darke shadow of the former prophesie for Iuda still remained without kingdome and principality Besides the former propheticall speech might seeme to many to carry little trueth or likelihood with it inasmuch as wee see God appointeth Moses of the tribe of Leui to be the gouernour of them After his death and decease Ioshua was Captaine and ruler ouer them who was of the tribe of Ephraim after him succeeded the Iudges who were extraordinarily stirred vp to iudge his people deliuer theÌ out of the hands of their enemies sometime of one tribe and sometime of another Then came Saul who was chosen king of the tribe of Beniamin all this while there is no mention of Iudah as if the prophecy were buryed in deepe silence and the birthright were vtterly forgotten yet in the end the Lord declareth that his word is not a iest and that Iacob though he were old yet did not dote when he foretold the same But to omit those things let vs obserue that God prouiding heere for the good of his people and the ordering of them appointeth officers and Magistrates ouer them and leaueth them not vnto themselues which would haue bene the occasion of all contention Thus we see how he appointeth a captaine and leader Doctrine 2 ouer euery tribe Magistrates and rulers are needfull to be set ouer the people of God From hence we may obserue that God giueth to his people rulers to fight their battels and to guide them in order and godlinesse Faithfull Magistrates are needfull for Church and Common-weath who are not onely a portion among beleeuers but the chiefe parts and stay of them in well-doing not onely in peace but in warre This we see plentifully proued vnto vs in the booke of Iudges where it is testified that the Lord raised them vp Iudges Iudg. 2 16 18. who deliuered them out of the hands of their oppressors and afterward when the Lord had raised them vp Iudges the Lord was with the Iudge and deliuered them out of the hand of their enemies all the dayes of the Iudge for the Lord had compassion of their gronings because of them that oppressed them and tormented them This is it which Iethro the father in Law of Moses saw to be profitable and necessary for the people when he admonished him to prouide men of courage fearing God men dealing truely hating couetousnesse Exod. 18.21 and to appoint such ouer them to be Rulers ouer thousands Rulers ouer hundreths Rulers ouer fifties and Rulers ouer tennes and to let them Iudge the people at all seasons This is it which Hiram acknowledgeth 2 Chron. 2. Because the Lord hath loued his people 2 Chron. 2.11 he hath made Salomon king ouer them This doth the Prophet Esay testifie chap. 22. Esay 22.20 22 In that day will I call my seruant Eliachim the sonne of Hilkiah the Key of the house of Dauid will I lay vpon his shoulder so he shall open and no man shall shut and he shall shut and no man shall open To these testimonies we might adde infinite others but in fo plentifull an argument these shall suffice to teach vs that the people of God stand in need of Rulers to go in and out before them and to order them in the duties of piety and honesty The reasons are euident First they are as the proppes and pillars of the house and Reason 1 the cause of good order among the people of God and the meanes to keepe them in all obedience On the other side through want of them many abuses are committed and much iniquity is practised While Ioshua liued and the Elders that out-liued Ioshua Iudge 2.7 the people serued the Lord all their dayes which had seene his great workes that he had done for Israel but when they were gone and gathered vnto their fathers the children of Israel did wickedly in the sight of the Lord and serued Baalim And againe chapter 4. Chap. 4.1 The children of Israel began againe to doe wickedly in the sight of the Lord after Ehud was dead And before Chapter 2. Ch. 2.19 and 8.33 and 17.6 and 19.1 and 21 25. When the Iudge was dead they returned and did worse then their fathers in following other gods to serue them and worship them they ceased not from their owne inuentions nor from their rebellious way Adde vnto these the conclusion of this booke In those dayes there was no king in Israel but euery man did that which was good in his owne eyes Whereby we see that so long as God blesseth a land with Princes and Magistrates it is stayed from ruine and destruction but when they are taken away it falleth Reason 2 to the ground and cannot stand vpright Secondly no society can continue without Magistrates neither defend it selfe If an hoste be without a Generall or a city without a Ruler or an house without a gouernour it needeth not forraine force to pull it downe and dissolue it it sufficeth in short time to destroy it selfe and from among themselues will men arise that shall bring it to nothing Parity is the mother of all mutiny and confusion whiles euery one vnderprising anothers value and vertue denyeth to be commanded and being wedded to selfe-loue esteemeth himselfe the best able and most worthy to command in all the company So then whiles men ouervalue their own worth esteem better of themselues then others contrary to the rule of the Apostle Phil. 2 3. they are cast away by the tempest of dissention and torne in peeces as a body without a head by mutual emulations These diseases of a diuided and distracted multitude without vnity and authority of gouernment caused the Lord to take order for his people that when they should come vnto the land which he had promised to giue them Deut. 17.14 and that they should possesse it and dwell therein they should set a king ouer them from among their brethren Wherefore seeing Magistrates are a stay to the people in all well-doing and the want of them is the occasion of all confusion we cannot but conclude them to be so necessary as that they cannot be wanted or spared Vse 1 The vses remaine to be taught and learned of vs. The first reproofe of the Anabaptists First it reprooueth the hellish and more then heathenish Sect of the Anabaptists that ouerturne this order that God hath setled
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 whâras 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
knowledge and vnderstanding enough to answere the latter and to say that as God hath appointed vs to liue so he hath appointed vs the meanes to maintaine life and therefore if we would liue we must feed our selues clothe our selues refresh our selues In like manner they that are ordained to eternall life cannot but heare the word I say they must and shall of necessitie heare it they can doe they will doe no otherwise as Act. 13.48 Act. 13.48 When the Gentiles heard this they were glad and glorified the word of the Lord and as many as were ordayned to eternall life beleeued All then that are ordained to the end are also ordained to the meanes forasmuch as whom he did predestinate them he also called and whom he called them be also iustified and whom he iustified them he also glorified Rom. 8.30 Rom. 8.30 Obiection 3 Thirdly to these that would seeme learned and to know somewhat more then their fellowes are ioyned as brethren in euill sundry of the common sort and prophane persons The Preachers say they are weake and fraile simple and sinful men If we might heare Christ himselfe or an Angel from heauen to teach vs we would beleeue The voice of our sweet Sauiour would mooue any man that hath any goodnesse in him Answer I answere the people of Israel could not heare and beare the voyce of God but desired of him that Moses might speake vnto them Exod. 20.19 Exod. 20.19 and now that we haue our owne request and hee hath sent vs in a Moses I meane a Minister wil we call for God againe will we haue sometimes God sometimes Moses at our owne pleasure like wayward and wanton children that will be pleased with nothing When God speaketh then in al haste we must haue Moses and when Moses speaketh we cry out for God whose voyce notwithstanding shaketh the heauens and cleaueth the rockes in peeces and moueth the foundation of the earth out of his place so that this was a common saying among the people of God We shall surely die because we haue seene God Iudg. 6.22 23. 13 22. Iudg. 6.22 23. and 13 22. It is therfore Gods great goodnes which we must not abuse to put his heauenly treasures in earthly vessels that man might be instructed by the Ministery of man to the end that the glory might be his and the benefit ours Such as heare them do heare Christ Luke 10.16 such as despise them despise Christ himselfe Doest thou then desire to heare Christ heare his Ministers who hath put the word of reconciliation into their mouthes and in his stead beseech vs to be reconciled vnto him Obiection Fourthly others of the same spirit obiect in this manner We haue the Scriptures in our houses we can reade them âor we heare them read vnto vs at home there are set downe the most perfect Sermons of Christ of the Prophets and of the Apostles can our preachers amend them Answer I answere the Sermons of Christ and his seruants are most absolute and perfect and profitable in themselues as also alsufficient but not so to vs vntill they be explaned and applyed to the consciences of the hearers in the ministery of the word A loafe made of the finest fattest of the wheat is nourishable in it selfe but it is vnfit for our nourishment vntil it be cut and diuided into peeces that euery one may haue his portion and therefore whosoeuer is a workeman that needeth not to be ashamed must rightly diuide the word of trueth 2. Tim. 2.15 2 Tim. 2.15 The Eunuch sitting in his chariot had the Scriptures with him and read in them in his chariot as well as we doe in our houses yet when Philip said vnto him Vnderstandest thou what thou readest he answered Act. 8.31 How can I except some man should guide me Thus we see that albeit wee haue the Scriptures lying by vs in which we are to reade that they may dwell in vs plentifully yet we shall alwayes want the giftes of the Minister for the interpretation of them as children do the helpe of one to cut their meat when it is prepared and prouided for them or else they shall remaine an hungred Lastly there are others whose consciences Obiection 5 condemne them of wickednes and prophanenesse that obiect There are none worse then those that are common and continuall hearers of Sermons if then it be so good why doth not the word make them better Answer I answere this is a common and a cursed slander This is the old language of the diuell and of his instruments If Iob be accounted a iust man fearing God and eschuing euill the diuell will not sticke to face it out that he is an hypocrite The Pharises which were his hired seruants could say None regarded Christ but the people that are accursed Ioh. 7.48 49. Ioh. 7.48.49 Wherefore it is false that all are so they onely vtter the gall and malice of their diuellish hearts who enuy the grace of God in others and cannot abide that any should be more forward and feruent then themselues Secondly if this be granted and yeelded vnto them the which notwithstanding is most vncharitably surmised and vnconscionably alleadged of them yet they shew themselues wrangling Sophisters arguing from a false cause forasmuch as this badnesse and beastlinesse that appeareth in the liues of many hearers is not an effect of preaching or hearing but a sinne resting in the persons and proceeding from the prophane and vnregenerate hearts of those that heare Luke 8.11 as when good corne is sowen in barren and vnfruitfull ground or as if an husbandman should plough vp the fruitlesse sand or sow among thornes These instruments of Satan that seeke to disgrace the sauing hearing of the Gospel and whip the faithfull for the faults of hypocrites neuer cry out against open and notorious offenders against blasphemers against whoremasters against drunkards and such like Prophane beasts but if any bee an hearer of the word and study to reforme his life according to the streight line thereof he is a great eye-sore vnto them because the light that shineth in them serueth the better to discouer the darkenesse of their liues Thus many filthy swine and foule-mourhed dogges haue liberty to prophane the holy things of God The hearers of Christs Sermons were of foure sorts three were euill Matth 13.3 and receiued the word no otherwise then if seed should be cast in the high way or in stony ground or else among thornes where it bringeth forth no ripe fruit onely the last sort heard the word with good and honest hearts brought forth fruit with patience Whereas these that are carryed away with rash iudgement make all alike put no difference betweene one and another and will haue all hearers to be bad men Thirdly God hath appointed the preaching of the word not onely to conuert the elect but to harden the wicked as the Sunne
Let no man despise thy youth but be thou an example to the beleeuers c and 2 Tim. 2 15. Study to shew thy selfe approued vnto God a workman that needeth not to bee ashamed rightly diuiding the word of truth And afterward verse 22. Fly youthfull lustes but follow righteousnesse faith charity peace with them that call on the Lord out of a pure heart When Elies sonnes light headed persons medled with the sacrifices the people began to abhorre the offerings of GOD 1 Sam. 2. There are many seuerall branches of this vse Branches of this vse sorted out into many particular points First euery Minister must consider how precious his calling is and what person hee sustaineth that he is as the mouth and messenger of God to the people and the Interpreter of his will he is as it were the Lords hand in separating betweene the precious and prophane the holy and the vnholy he is to keep the people out of the snares of the diuell and therefore not to deliuer them as a prey vnto him through his euill life Secondly they must often enter into this meditation with themselues that they are as actors vpon a stage or as beacons set vpon an hill to giue light to othets They are seene afarre off and a little blemish is soone espied in their coats Euery thing that they speake or doe is obserued and marked so that some follow them and others carpe at them some are greeued and offended others reuile the whole Ministery for the sinne and scandall of a few Thirdly let vs labour to stop the mouthes of the enimies that are ready to open them against their actions and persons and thereby take occasion to blaspheme the Name of God and the glorious Gospel of Christ and thorough their euill life wound the truth it selfe Heereby they shall be meanes to gaine them to the faith that such as receiue not the truth nor the loue of the word may without the word beholding the pure and holy conuersation of the Ministers thereof imbrace the word On the other side the prophane liues and leud examples that many in that calling giue do make the true religion stinke in their nostrils and become loathsome and noisome vnto many and so lay a dangerous stumbling blocke before such as being blinde are made more blinde and being haters of good things are more hardened in heart Woe be to such as giue offence it must be that offences come but woe to them by whom they come Math. 18 7. These are glad to lay hold vpon euery small occasion to speake euill of the word wayes of God as also of the Ministers Ministery and the profession of the Gospel The Apostle admonisheth the Minister 1 Tim. 3 7 that he must haue good report of them that are without lest he fail into reproch and into the snare of the diuel We ought so to behaue our selues that the enemies of God and his word may haue no iust cause to speake against vs or to complain of vs through our desert But if we be without fault and haue the testimony of a good conscience to witnesse with vs it ought not greatly to trouble vs though we be burdened and borne downe with false reproches calumniations nay rather we haue matter of reioycing offered vnto vs if we suffer for righteousnesse sake Math. 5 10 and we must boldly go forward through good report and euill report Cor. 6 8. alwaies bearing about in our body the dying of the Lord Iesus that the life also of Christ Iesus might bee made manifest in our body Lastly it is the duty of the people to yeeld them reuerence and to make a good account Vse 3 of them in regard of that weighty and blessed worke that is in their hands This is a notable signe and fruite of our loue toward them For if it be required of the Ministers to bee thus qualified it followeth that they ought to haue the honour and estimation that is fit for them as Leuit. 21 8. Thou shalt sanctifie him therefore for he offereth the bread of thy God he shall be holy vnto thee for I the Lord which sanctifie you am holy And the Apostle 1. Thess 5 12 13. saith We beseech you brethren to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake c. We shewed before how basely and brutishly euery base brutish companioÌ accounteth both of the Minister and of his calling as we saw in Ahab in the Captaines and sundry others and all this falleth out because they rebuke and conuince the world of sinne as Ieremy found by experience and acknowledgeth chap. 15 10. Woe is me my mother that thou hast borne me a man of strife and a man of contention to the whole earth I haue neither lent on vsury nor men haue lent to me on vsury yet euery one of them doth curse me This duty hath many branches vnder it as it were diuers sciences that come out of one roote First we must pray for the Minister that the Lord would giue him wisedome knowledge in all things âranches of âs vse 2 Tim. 2 7. Consider what I say and the Lord giue thee vnderstanding in all things There is a carnal and fleshly wisedome which is corrupt and diuellish and there is a wisedome which is true and heauenly We must desire such onely as is grounded on the word of God Secondly the Church must take notice what her power and authority is in chusing of Ministers It hath no absolute authority to ordaine whom it listeth and then to obtrude them vnto the people but it is hemmed about and compassed within certaine lists and limits out of which it ought not to wander any way Thirdly it is the duty of the people so to vse themselues toward their painefull carefull and faithfull Ministers that they may take occasion to reioyce in their calling and charge ouer them that they may see they haue not laboured in vaine as Hebr. 13 ver 17. Obey them that haue the rule ouer you and submit your selues for they watch for your soules as they that must giue an account that they may do it with ioy and not with greefe for that is vnprofitable for you Nothing doth effect this more then when we profit by their labours and fructifie by their husbanding of vs and when we gaine knowledge faith repentance and saluation by their Ministery This doth refresh the weary spirits and cheere vp the heauy hearts of the Ministers who are oftentimes made sad and exceedingly humbled by the ignorance and prophanenes of a peruerse people But when they see the word of God cast behinde mens backes and though the seed be plentifully sowne yet nothing commeth vp but weeds and thistles so that the field yeeldeth nothing but a croppe of cares then they hang downe their heads their ioy is gone their crowne
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 theÌ 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
and laid in a manger he was persecuted of Herod he was tempted of the diuell slandered of the Pharisies condemned of Pilate and crucified by the Iewes He that is the first begotten of the dead the Prince of the Kings of the earth he that is Alpha and Omega the first and the last he that hath the seuen starres in his hand and the keyes of hell and death was despised and reiected of men Esay 53 7. and brought as a Lambe to the slaughter and as asheep before her shearers is dumbe so he opened not his mouth We cannot compare in highnesse and greatnesse with him whose eyes are like fire and his feet like brasse who is the beginning of the creatures of God yet none hath sunke downe so low into sorrow as he hath done neither bin baptized with the baptisme that he was baptized withall Math. 20. Let vs not therefore thinke it strange that we are made low but reioyce that wee are made like vnto Christ himselfe while the wicked are so pampered with delights and fatted as Oxen vnto the slaughter that pride compasseth them about as a chaine and violence couereth them as a garment Psal 73.6 Luke chapter 16 25. Lastly let vs vse all good meanes that God Vse 3 hath appointed to beginne in vs this sweet grace of contentation There is no heauenly gift but God hath appointed some waies to breed it and beget it in vs. The first meanes is to resigne vp our selues wholly to the will and pleasure of God and to submit our willes to his will that as wee pray Gods will may be done we may be carefull indeed to do it and that for diuers causes First as hee is infinite in wisedome so hee knoweth much better then wee our selues what is best for our selues especially for the saluation of our soules We see how children take no care nor thought for things of this world how they shall liue what they shall eate and what they shall put on We are content when we are sicke to accept vpon the Physitions word of any receit yea oftentimes bitter pilles and potions which our stomacke loatheth because we know he loueth vs and that his skill exceedeth ours We are desirous of riches or of honours to be great in the world he in his great wisedome denyeth them because hee knoweth they are hurtfull to vs not healthfull for vs but as it were windy meate which would not nourish our soules but puffe them vp with pride and make them poore in grace so that we should be as vnfit to enter into the streight gate and narrow way as the Camell to go through the eie of a needle This reason is vsed by our Sauiour Math. 6 verse 32. After all these things doe the Gentiles seeke for your heauenly Father knoweth that ye haue need of all these things Where he laboureth to work contentation in vs by this consideration because God our heauenly Father knoweth better then our selues whereof we stand in need Againe he is Almighty and therefore fully able to supply our wants as he can giue riches without contentment so he can giue contentment without riches for it is he that can satiate the weary soule âân 31 25. and replenish euery sorrowfull soule so that we haue no cause to doubt of his sufficiency who hath said he is God all-sufficient He filleth the hungry with good things and sendeth the rich empty away Moreouer he is as mercifull as he is powerfull and infinite in loue toward vs who hath so dearely loued vs that he hath not spared his owne Sonne but giuen him to suffer death for vs that so he might bring vs to life and saluation and if he haue giuen vs his Sonne how should he not with him giue vs all things else â 8 32. There is no sonne but resteth in the care and prouision his father maketh for him and by this we may proue whether we be sons or not Another meanes is to liue an holy godly life seruing him in sincerity of hart and vprightnesse of life Godlinesse is a iewell of such value that it will enrich vs and fill our houses with treasures because it is profitable vnto all things âm 4 8 â6 6. and hath the promises of this life and of the life to come The Prophet saith He will withhold no good thing from them that walke vprightly Psalme 84 11. It is a good conscience that maketh a continuall feast Prou. 15 verse 15. God is rich in promising and gracious in performing he oftentimes performeth more then he promised neuerlesse He saith If we seeke first of all the kingdome of God and his righteousnesse all outward and earthly things shall be ministred vnto vs Math. 6 33. He maketh a mercifull promise howbeit he addeth a condition which on our part must be performed If we be not behind in this duty we may safely yea securely cast our selues vpon his promise and prouidence hauing sure interest in them and a good title vnto them But such as liue in their sinnes and minde not the matters of his kingdome can neuer haue this contentation because they can neuer with comfort and assurance of his helpe flye vnto him as a child to his father but rather runne away from him as the malefactour from the Iudge or the traitor from his Prince who beareth the sword to take vengeance on him for his euill deeds and deserts Thirdly it is our duty to bee thankfull for things present let vs cast our eyes vnto them and looke stedfastly vpon them and neuer turne our selues from him that is the giuer of them and consider that we haue not deserued the thousand part of that which is bestowed vpon vs. Be it that we want many things yet hath God dealt graciously with vs and sent a gracious raine into our harts the good things that he withholdeth he doth not of malice and enuy Gen. 3. as the diuell perswaded our first parents but in loue and mercy toward vs as we noted before If hee should take from vs all his blessings which are innumerable bring vpon vs all his iudgements for our sins we could not complaine against him forasmuch as they haue iustly deserued it Besides how many blessings do we enioy that others haue not who are no worse then we are and peraduenture better And from how many calamities are we freed which haue fallen vpon others who were not greater sinners then we are and peraduenture lesser It is a signe of vnthankfulnesse to lessen the gifts we haue receiued and to value them as matters of no worth in comparison of such blessings as our selues doe want or as others haue obtained If this point be well obserued it will condemne many of vs who are guilty of greeuous sinne against God this way 34. And Moses and Aaron and chechiefe of the Congregation numbered the sonnes of the Kohathites after their families and after the house of their fathers 35 From thirtie
out of the way that the Chirurgian and his salue make the soare that the iudge maketh the theefe and the law the malefactour For they may as well affirme all this as that the word is the cause either of our sinnes or of our punishments which serueth to keepe vs both from Vse 4 the one and the other Fourthly hereby we must try who be good hearers of the word and who be not All of vs should come constantly diligently and continually but many among vs come seldome We would be loath to be accounted recusants but if we should come a little lesse we might worthily be so accounted We would be loath to be accounted Papists and indeed I thinke we should haue iniury done vs to be so called forasmuch as wee liue more like vnto Atheists We wold think our selues greatly slandered to be reputed worshippers of a false God and indeed we might so forasmuch as we are found to worship no God at all They wil plead no doubt for themselues that they are saued and sanctified hearers as well as the best and they would be ready to complaine of great wrong if they should bee charged to be in the number of euill hearers Matth. 7.21 But as Christ saith in the Gospel Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my Father which is in heauen so not euery one that challengeth the title of a right hearer is a good hearer indeed but the obedient hearer that bringeth forth fruit The end of the Law is obedience as Deut. 6.1 2 3. These are the commandements the statutes and the iudgements which the Lord your God commanded to teach you that ye might doe them in the land which yee goe to possesse that thou mightest feare the Lord thy God to keepe all his statutes and his commandements which I command thee thou and thy son and thy sonnes sonne all the dayes of thy life c. heare therefore O Israel and obserue to doe it that it may be well with thee c. Wherefore the doctrine that now we deale withal is as a touchstone to try what we are whether we be fruitfull or fruitlesse hearers It will bee no hard matter if we set our minds vnto it to make proofe and tryall whether we be altogether barren in bringing forth fruits or not The fig tree that had nothing but leaues vpon it and no fruit at all is cursed and hath this denounced against it No man eat fruit of thee hereafter for euer Mar. 11.14 The dresser of his vineyard said of another figtree wheron he sought fruit and found none for there is store of such Behold Luke 13.7 these three yeeres I come seeking fruite on this fig tree and finde none cut it downe why combreth it the ground Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme saith Euery tree which bringeth not forth good fruite is hewen downe and cast into the fire Matth. 3.10 The Apostle writeth to the Hebrewes to stirre them vp to be more zealous Heb. 6.7 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meete for them by whom it is dressed receiueth blessing from God but that which beareth thornes ana bryers is reiected and is nigh vnto cursing whose end is to be burned If any be an hearer of the word Iam. 1.23 24. and not a doer the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse for he beholdeth himselfe and goeth his way and streightway forgetteth what manner of man he was No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile If the seed of the word that is sowen in our hearts do spring vp and bring forth new obedience it is a good heart feare it not doubt not of it but if there follow no growth or increase at all it is a barren heart look to it plough it vp digge about it and dung it that it may beare fruit otherwise it shall be cut downe and cast into the fire If we must all vndergoe this tryall what hearers we are woe vnto very many that are among vs feareful wil their estate be and lamentable will their barenesse and barrennesse appeare to be in good things There is no tree more destitute of fruite then their hearts are of faith and good workes There is no ground so ful of thornes bushes as their hearts are of sinne and corruption How many are there that liue in the Church that heare many instructions exhortations admonitions threatnings from the word that might make the stones relent yet neuerthelesse the more they heare the more deafe they are the more they are charged to doe the lesse they regard to practise the more the word would soften them the more their hearts are hardened and set against the truth Psal 58. â they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming neuer so wisely These are they that come together not for the better but for the worse 1 Cor. 11. and make the word to be the sauour not of life to life but of death vnto death 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life and yet shew themselues more wretched and prophane then before like vnto Pharaoh who when he had heard the word of the Lord hardened his heart and would not let the people go or like the Israelites who being mooued to repentance that they should make their wayes and their workes good answered desperately Iere. 18 â We will walke after our owne deuises and we will euery one doe the imagination of his euill heart How many are there that haue beene often stirred vp to sobriety and temperance in the vse of Gods good creatures that are so farre from bridling their vnruly riotous lusts that they are growne more excessiue intemperate in drinking and quaffing and spare not to rise early to follow drunkennes vntill the wine inflame them and take away their wits from them Esay 5.11 Wo saith the Prophet to all such When the commandement came vnto them sin reuiued so that the commaÌdement which was ordained vnto life is found to be vnto death The like we might say of diuers and sundry sinnes reprooued by the word God hath said Sweare not at all Iam 5.11 neither by heauen nor by earth neither by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Let vs see what this hath wrought still worketh in vs haue not many the more inured themselues to that horrible and detestable sin committed against
al good men and seeing himselfe in a manner forsaken that none would keepe him company or vouchsafe once to drinke with him beganne to bethinke with himselfe what he had done for which he was shunned and shamed and abhorred Then he was throughly touched with sorrow for his offence then he asked forgiuenes of the Church then he desired to be restored and the Apostle writeth to the Church in his behalfe âor 2.6 7 11. sufficient to such a man is this punishment which was inflicted of many so that contrariwise they ought to comfort him and forgiue him Lastly we must be careful ouer our wayes that we doe not commit close and secret sinnes which we may keep from the sight and knowledge of the world For albeit the Church iudgeth them that are within yet it cannot iudge such sinnes as are hidden in darkenesse for that were to iudge before the time Neuerthelesse we must know that albeit we be not bound on earth yet we may be bound in heauen as on the other side it may fal out that we may be bound on earth and yet not be bound in heauen For such as are appointed to handle the keyes may take a wrong key which will neither open nor shut But albeit all men should acquit vs and discharge vs yet if sinne remaine vpon vs vnrepented of God will not remit vs or loose vs we stand bound in heauen God cannot erre or be deceiued man may for he often bindeth those that should be loosed and looseth them that should be bound Ioh. 9.34 as the Pharisees cast him that was borne blinde out of the Synagogue who deserued better to be in the Church then themselues Thus they are stricken with the edge of the sword that haue done nothing worthy to be touched with the backe of it Notwithstanding whatsoeuer befalleth vs among men wee must remember that so often as we harbour any notorious sinne or sinnes in our hearts and can carry them away cunningly that none can condemne vs or accuse vs yet as they are registred in the booke of our conscience so they are sealed vp in heauen and bind vs to vndergoe euerlasting punishment except we repent Many escape in this world but none shall escape in the world to come many sinners are not known of men but none can be vnknowne to God before whom all things are naked and open heere they may walke and iet vp and downe as free men but when the Lord shall come to iudgement and make the counsels of the heart manifest 1 Cor. 4.5 he will bind them hand and foot as poore prisoners and cast them into destruction where shall be weeping and gnashing of teeth Thirdly this serueth to reprooue sundry abuses Vse 3 that are crept into this holy and wholesome ordinance of God There is no ordinance so iust but it may be abused as we see in the word and Sacraments First it reproueth the Church of Rome The first reproofe and all other Churches that doth draw out this sword of God vpon euery light and slight occasion He were not worthy to haue a sword committed vnto him that would alwaies haue his hand vpon it ready to pull it out For as Christ our Sauiour speaketh concerning diuorse betweene man and his wife It is not lawfull for a man to put away his wife for euery cause Mat. 19.3 9. so may it be said touching excommunication which is a diuorse betweene a Christian and the Church that it is not lawfull to cast out a member of it for euery cause It is a spirituall banishment from the citie of God and the priuiledges thereof No incorporation taketh away the freedome of the citie and the liberties of it for small matters it is for some heinous crime so should it be in the Church of God none should bee denyed the benefit and as it were the enfranchisment of the Church except by his offence and obstinacy therein he haue made himselfe vnworthy and vncapable thereof All lawes should not be written with blood nor all offences take away the liberties of the Church No Iudge wil draw blood and take away life for euery cause It is the next way to bring this high ordinance of God into contempt where this diuine iustice is executed for toies and becommeth as the fooles dagger that is alwayes ready to be pulled out to strike the standers by for triflles Matters of smaller weight and importance are to be censured by admonition and reprehension and are not to be punished with this fearefull sentence then which there cannot be a more feareful All the abuses of this ordinance proceede from the Church of Rome and are as it were the taile of that beast A Chirurgion that for euery swelling all superfluous proud flesh would cut off a member were not worthy nor fit to be so much as an horseleech nor to haue our swine committed to him The abuse of this that now we deale withal was practised in the Iewish Church Ioh. 9.22.23 and 12.42 and 16.2 and it creepeth also into other Churches among whom many times not onely the good are punished but also the bad are tolerated When this is vsed against any without iust cause and good aduise P. Martyr comment in 1 Cor. 5. as for default of appearance or want of paiment it is no longer a sharpe two edged sword but as a leaden dagger or paper shot or painted fire if it be so good It is but a shew or shadow of excommunication which maketh it indeed ridiculous and contemptible and not feared of any as it ought to be if it were rightly administred and executed Many times also it falleth out that such are not able to pay the fees and demaunds that are required of them who deserue rather to be pittyed then to be punished so deepely Hence it is that in the Church and courts of Rome they censure those that make default in appearing or in paying when as in the meane season they leaue adulterers drunkards railers oppressors incestuous persons and such like altogether vnpunisht Again as all things are set to sale among them and bought and solde for money so these couetous merchants these spirituall or rather carnall iudges binde for money and loose for money playing indeed fast and loose with the soules of men They excommunicate out of the Church for money and they receiue into the Church againe for money They keepe a market or rather a solemne Faire to set forth and sell and send abroad their pardons and indulgences absoluing men from their sinnes at their owne pleasure They neuer regard whether they repent or not but whether they haue money or not they say not vnto offenders Repent of your offences but Pay your fees and be gone discharge the court and get you hence It is noted touching Ireneus that hee earnestly reprooued Victor Bishop of Rome because hee went about to excommunicate many Churches in Asia not for matter of heresie or
worke to take double wages They labour in one place and receiue recompence for their labour in two places If we should see a day-labourer worke diligently all the yere long with one man and at the yeeres end aske his hire at the hands of two men we would account it iniustice and deny to pay him These men that now we speake off who are like vnto Issachar compared to a strong asse couching downe betweene two burdens can labor but among one people Gen. 49.14 and yet they will haue maintenance of two Parishes If they obiect that they diuide their labours and take paines among them both I answer that helpeth not the matter forasmuch as while they are absent from them and come not among them they take as much of them as when they preach vnto them If the day-labourer of whom we spake before should worke halfe the yeere with them and require of them paiment for the whole yeere they wold not be so simple to grant it though they would be so shamelesse to demaund it These are they that make the calling of the Minister gainefull rather then painefull and sildome or neuer thinke of the account which they are to make for the soules committed vnto them and yet will be sure to haue the greatest maintenance that the Church or Churches can minister vnto them Vse 3 Lastly as this duty and doctrine serueth for the direction of the Ministers that as they looke to be maintained so all are not fit for this office because they must preach in season and out of season and not intangle themselues in matters and businesse of the world that they cannot intend to giue themselues to reading to exhortation and doctrine so it teacheth the people to haue a speciall care of their Ministers that they leaue them not destitute and distracted for want of necessaries They watch for our soules and therefore wee ought to prouide for their bodies We heard before that the Apostle willeth the Galathians Gal. 6.6 to communicate of their goods to their Pastours that labour among them Whereby it appeareth that in those daies so soone as the Gospel began to be planted the Ministers of the word began to be neglected in their daily ministration For as the word it selfe was contemned so were they also that preached it If the word it selfe be had in price and estimation the feete of them that bring glad tidings of peace will be beautifull vnto vs Rom. chapter 10. verse 15. And by this note wee may prooue our selues whether the word be precious vnto vs or not If we regard not the Ministers in what condition they liue among vs but leaue theÌ in a most poore necessitous estate it is euident that we make little reckoning of the word it selfe Where the Ministers are vilified and basely esteemed it is manifest that the horrible contempt of the word it selfe reigneth there And this is a notable policy of the diuell wherby he vndermineth vs and cunningly getteth ground of vs. For he defraudeth the Ministers of their maintenance that the Church may be spoiled of her Ministers He knoweth wel that if the Church should want the Ministers and haue them taken out of the way he might rage and rauen at his pleasure kill and murther freely as he listed Plutar. in the life of Demosthenes as if the wolues could get the dogges that kept the flocke into their hands they would destroy the sheepe without mercy The diuell is a cruell and sauage wolfe the Ministers are the keepers of the flocke and watch ouer it if they be any way remooued the diuell will suddenly prey vpon them and make hauocke of them Hence it is that the Lord saith in the book of Deuteronomy chap. 12.19 Take heed to thy selfe that thou forsake not the Leuite as long as thou liuest vpon the earth And in the 14. cha 27 verse he repeateth this exhortation againe The Leuite that is within thy gate thou shalt not forsake him for he hath no part nor inheritance with thee The Leuites were appointed of God to serue him and to teach his people that his Law might be knowne among them and therfore it was great reason they should haue wherewith to maintaine them A part of the inheritance belonged vnto them as they descended of the linage of Abraham howbeit God had put them from it to the end they should not be combred with earthly things neither troubled with tillage nor distracted with any other businesse but wholly giue themselues to the performance of their duties And the people also must doe their duties vnto them Great is the vnthankefulnes of this vnthankefull world The wretched Idolaters that worship they know not what spare no cost to maintaine their Priests wheras in the meane season such as serue God purely in their places are in no account and men are content not only to set light by them but vtterly to forsake them And what is the cause of this surely because they reprooue vs for our sinnes and suffer not euery man to doe what he listeth which made the Apostle say Gal. 4.16 Am I become your enemy because I tell you the trueth We all by nature desire liberty and cannot abide to be touched by Gods word we will not be reprooued Wee had rather maintaine such as would neuer speake word vnto vs then such preachers as exhort diligently and rebuke sinne powerfully and discharge their duties carefully How many are there that had rather nourish and keepe with great charge a great rabble of greasie Fryars and an whole Couent of idle Monkes to chaunt and houle all the day long then to finde one painefull preacher to speake vnto them as he ought to doe And how many are there if they might haue their owne choyce that had rather pay their tithes and giue their money to ignorant persons and idle bellies that can doe nothing or will doe nothing then to faithful Pastours that are according to Gods owne heart and might turne vs from darkenesse to light and from the power of Satan vnto eternal life Wherefore it is not without cause that the Lord would not haue the Ministers forsaken which publish true doctrine in his Name Neither doth this tend to the benefite of the Ministers either onely or principally but to the good of the people themselues For such as refuse to maintaine those that bring home vnto them the doctrine of saluation doe bereaue themselues of the food of their soules and the bread of life which is all one as if they should goe about to starue themselues for hunger When the Ministers teach this trueth of God that maintenance is due vnto them they are censured to preach for themselues and to seeke their owne profit and to pleade their owne causes howbeit this serueth for the common benefite of the whole people and the generall welfare of the whole Church of God that true religion might be maintained obedience toward God continued and the vnity
Ver. 38. Ver. 39. and to let them alone If this counsell or this worke be of men it will come to nought but if it be of God ye cannot destroy it lest ye be found euen fighters against God They agreed vnto him and left off their consultation of killing them and putting them to death and albeit they could not conuince them of errour neyther were able to lay false doctrine to their charges Ver. 40. 4â yet they suffered rebuke and were beaten for the Name of Christ Thus doe the enemies of God deale in all ages with the godly they hate them for no other cause but because they follow goodnesse Psal 38. and will not follow them into all excesse of riot 1 Pet. 4. They can lay nothing to their charge and yet they thinke them worthy of punishment They can accuse them of no crime and yet they ceasse not to accuse them They are not ashamed to cry out vpon them and to speake all manner of euill against them and yet when they haue deuised what mischiefe they can against theÌ broched what slanders they can and vttered all their malice the greatest fault that they can finde in them is this that they serue God in the sincerity of their hearts and labour to please him with vprightnesse of life When the enemies of Daniel sought occasion against him to bring him out of fauour with the King and into danger of his life they could finde no matter against him in the affaires of the kingdome albeit they desired nothing more so that when after all searching and watching of him they were at their wits end in the end they concluded thus Wee shall not finde any occasion against this Daniel except wee finde it against him concerning the Law of his God Dan. 6 verse 5. This was the hainous crime that they laide to his charge as if he had committed fellony or treason that hee praied to God and made his petition vnto him verse 13. Thus fareth it with all those that are the worshippers of the true God and make conscience of their waies the wicked wretches of this world reuile them and make hue and cry against them as if they were some great malefactors and had committed somewhat worthy of death and yet when all cometh to the vpshot what hath the righteous done or what matter is it that they haue against them Surely no more then the Presidents and Princes had against Daniel the cause they haue against them is concerning the Law of their God they cannot abide them because they are too precise in keeping the Sabbath they will not sweare and blaspheme the Name of God they will not drinke and bee drunke with them they will not runne riot and play the good fellowes with them they are neuer well but when they are reading or praying or reasoning and conferring of the waies of God they are alwaies reproouing vs and finding fault with vs for one thing or other I thinke wee shall do nothing for them shortly To be short they deale with the faithfull as Ahab spake concerning Michaiah 1 Kin. 22 verse 8. There is one man by whom wee may enquire of the Lord but I hate him for hee doth not prophesie good concerning me but euill But did he not speake the truth the King did not nor could not charge him with vttering lies He prophesied euill vnto thee O Ahab because thou wast euill if thou hadst beene good he would haue spoken good vnto thee And this is the cause why the vngodly hate the godly If then wee bee thus dealt withall at any time let it not discourage vs but therein let vs reioyce because wee are made like vnto the Prophets that were before vs wee are made like vnto the Apostles nay wee are made conformable vnto our Sauiour Christ himselfe We must not looke it should goe better with vs then it did with them forasmuch as the world wil alwaies be like it selfe and vnlike to them Secondly no man is to be condemned vpon Vse 2 suspicion onely or vpon presumption or bare surmise or another mans accusation for if it were enough to be accused innocency it selfe cannot escape and the most innocent shall be soonest made away True it is the godly must giue no iust cause to bee euill spoken off but abstaine from all appearance of euill and cut off occasions from theÌ that seeke occasions howbeit whether occasion be giuen or not euery man may suspect what they list and how farre they list and of whom they list and who can say against them So that it is not enough to condemne a man or to account him guilty to be suspected Some haue such iealous heads and vnsetled braines that they will make occasions of suspicion âd in TrinuÌ which are no occasions Suspicion is in another mans heart or head therefore we cannot alwaies auoide suspicion except we had the gouernment of their hearts and heads the which theÌselues euermore haue not We must be carefull to auoid the fault though we cannot the fame we must take heed of the sinne though we can preuent the suspicion The fault and offence is in our selues ãâã Ethic. l. 1. suspicion is in another Euen as honour is in him that honoureth not in him that is honoured and as contempt is in him that contemneth not in him that is contemned forasmuch as it lyeth not in our power to be honoured or to be despised so it is with suspicion ãâã comment Tim. 4. it hath place in the minde of another and it lyeth not in our choice whether we will be suspected or not no more theÌ it doth in him that is despised who would willingly be honoured The brethren of Ioseph were suspected to be spies and to come to see the weaknesse of the Land Gen. 42 9. True it is he dissembled with them concealed himselfe from them but if indeed he had so conceiued or rather misconceiued and misiudged of theÌ who could hinder or helpe it or how could they preuent or redresse it as it fell out with the messengers of Dauid that he sent to Hanun the sonne of Nahash King of Ammon for his Princes said vnto him ãâã 10 3. Thinkest thou that Dauid doth honour thy father that hee hath sent comforters vnto thee Hath he not rather sent his seruants vnto thee to search the City and to spie it out and to ouerthrow it This they suspected returned euill for good These messengers behaued themselues vprightly in their Embassage they gaue no more occasion of these surmises to Hanun then Iosephs brethren did vnto him yet who could stoppe them in so doing Who was more innocent then Ioseph that hearkened not to the tentations and allurements of his mistresse nor desired or delighted to be in her company ãâã 9 19 20. yet his ouer-credulous master hearing the words and accusation of his wife not onely held him in suspicion but tooke him as guilty and put
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 coÌmon 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 theÌ 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 meÌ 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 caÌnot 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 ãâã 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 stolleÌ goods For goods wrongfully gotten are stollen and thou hast no better title vnto them then the theefe
a solemne protestation there must be a lifting vp of the heart to God and an appealing to his diuine Maiesty as the men of God were alwayes wont to do as wee noted before Thirdly there should be confession that God punisheth periury either expressed or implyed either openly or secretly For there is a secret kind of acknowledgment in euery oath of Gods purpose power ready to chastise and correct all such as dishonor God and prophane the seate of iudgement Fourthly an obligation professing and protesting that we are willing to vndergoe the punishment at Gods hand if we performe not the condition It is very fit and expedient that all such as are to take an oath diligently consider and remember these particular parts that they haue them not onely before their eyes but ingrauen in their hearts to keepe them from all falsehood The fourth thing is the forme of an oath The forme of an oath which is described by the Prophet Ieremy Iere. 4.2 Thou shalt sweare the Lord liueth in trueth c. Behold here the maner that is to be obserued in our swearing it must be performed truely discreetly righteously Truly lest we make God a lyar iustly lest we commit impiety in iudgment lest we be rash and heady with ought not to be in so weighty a matter Truth ought to be the ground of al our speeches The Apostle saith Cast off lying Ephe. 4.25 and speak euery man truth vnto his neighbour for we are members one of another howbeit then especially when we take the God of all trueth to witnes we should be carefull to speake nothing but the simple words of truth without all mixture or errour or falshood As God is the God of trueth so ought we to be like vnto him if we would haue him to be our Father or assure our selues to be his children We caÌnot swear lawfully except we swear truly therfore we must be sure before we sweare that we sweare nothing but the trueth For we come not into the presence of God and before the deputy of God which is the Magistrate to deliuer our owne foolish opinions drowsie dreames priuate thoughts or vncertain matters such as we conceiue but what we know and are throughly perswaded off Trueth and knowledge are vnseparable companions Againe he that sweareth lawfully should sweare in iudgement When we are called before a iudge to testifie the trueth or are to witnesse in any other lawfull cause which can by no other means be found out but by an oth we must deale in such matters soberly we are to sweare with good discretion and aduisement not lightly not rashly not hastily not headily but with diligent tryal and due consideration of euery particular which wee are to testifie Lastly our oath must be taken in righteousnesse and be agreeable to right and equity and equity iustice which serue to giue to euery man his owne and to God also his due Thus we see wherein the life and as it were the soule of an oath consisteth which reproueth the common abuses of those that are sworne men Our oath must not be an hired oath nor we hired men to sweare whatsoeuer others will haue vs for that were as much as to sell our soules tâ Satan for mony If we would haue peace and comfort to our selues we must not take an oath for feare or fauour or friendship or flattery to doe our friends a pleasure and our enemies a displeasure but in a godly zeale of the vprightnesse of the cause and an earnest desire that Gods Name may be glorified in the manifestation of the Truth Let vs also learne to detest the corrupt practise of al double-hearted Papists who haue learned the doctrine of Equiuocations that sweare one thing and thinke another These men are content to say any thing because they haue their mentall reseruations that they keep to themselues like vnto Hushai who pretended friendship vnto Absalom and to ioyne with him against Dauid WhoÌ the Lord and this people 2 Sam. 16.18 and all the men of Israel shall chuse his wil I be and with him will I dwell pretending this to Absalom but intending it to Dauid he maketh shew to speake it of one but vnderstandeth it of another This legierdemaine he hath bequeathed to his disciples the Iesuites who are growne much more cunning crafty then their master These are they that dissemble with God and man and haue one heart for the Prince another for the Pope who is the greatest enemy the Princes haue Against these and others that take the Name of God in vaine we are taught heere how to sweare which euery one doth not know few practise aright these rules We must not be ignorant that it ought to be done in truth such loue to God our neighbour should bâ in vs that we are to deale without colouring of matters without hypocrisie without forging so that truth should preuaile and haue the vpper hand Secondly in iudgement for feare of rashnesse We must not deale rashly but discreetly not foolishly but wisely and when necessity requireth and vrgeth an oath of vs. An oath is as a medicine No man taketh physicke for wantonnesse being not wel aduised but vpon necessity either to preuent or to preserue or to restore So no man vseth an oath for delight or pleasure but sometimes to preuent a mischief sometimes to preserue from wrong sometimes to restore a maÌ to his right And this is to swear in iudgment Lastly it must be done in righteousnesse to wit for the good profit of our neighbor For when we are called to an oath that which we promise or vndertake must be honest and righteous that we doe not sinne in swearing which were to heape one sinne vpon another as we see in Herod the king who Mar. 6.21 because hee had promised with an oath sent and beheaded Iohn in prison and in the enemies of Paul Acts 23.12 who bound themselues with a vow that they would eate nothing vntill they had killed Paul The fift point in an oath The ends of an oath is the end wherefore it was ordained one end was in respect of God the other in respect of men In respect of God the end is his owne glory who made al things for the magnifying of his Name and the manifestation of his glory This we ought to ayme at in al things Whether ye eat or drinke 1 Cor. 10. or whatsoeuer ye doe do all to the glory of God Secondly in respect of our selues to confirme some truth and decide some controuersie as when our name or goods or life are in question To come to particulars the ends of a lawfull oath are these foure Foure ends of a lawfull ãâã first alleageance and obedience to Princes as we see in the elders of Gilead who intreating Iphtah to be their captaine to fight their battels against the Ammonites sware vnto him that he should be
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 brethreÌ 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 eateÌ 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 â1 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
graces and in what manner soeuer they are qualified though they be abundantly stored and furnished with all learning diuine and humane yet they must willingly submit themselues to this triall and vndergoe this examination It ought to be in well ordered Churches as it is in well ordered Cities No man is admitted to set vp in any mystery but such as offer some piece of worke to the Masters of the Company to declare their skill in that faculty for which they are purposed to open their shop So should such as intend the ministery of the word as it were to giue a taste of their skil knowledge by subiecting themselues to this examining It doth not argue any want of gift to be ready to haue our gifts prooued but the contrary giueth iust cause of suspition of some want There is no man that hath good pure gold is vnwilling to bring it to the touchstone but he that hath the counterfeit It is not the iust dealing tradesman that is afraid to haue his weights or the mete-yard brought in place but the deceiuer The Gentiles which sometimes speake of our religion do serue as witnesses to teach vs the state of former times We reade in Lampridius writing the life of Alexander Seuerus that the Emperor in choise of his Magistrates made them stand openly to be examined of any man and allowed any to make exceptions against them Lampridiâ Because saith he the Iewes and Christians vsed this order in chusing their Ministers If both the Iewes and the Christians obserued this order what warrant haue we to breake it or to take vp another order And if that Emperour would haue this obserued in the Common-wealth why not much rather in the Church It shall be an honour vnto vs to be content to be tried It will manifest our humility that we are not high conceited of our selues and of our owne gifts yea it shall serue the more to our comfort throughout the whole course of our liues the administration of our office Thus did Samuel offer himselfe to the triall was content to heare what any man could obiect against him 1 Sam. 12 3. Behold heere I am witnesse against me before the Lord and before his annointed whose Oxe haue I taken or whose asse c. Happy are those Ministers that follow this example and happy are those Churches that follow that order which GOD hath appointed CHAP. IX 1. AND the Lord spake vnto Moses in the wildernesse of Sinai c. 2. Let the Children of Israel also keepe the Passeouer at his appointed season c. IN this Chapter Moses proceedeth to shew the maner of their sanctification ãâã parts of ãâã Chapter wherein obserue two things the first concerning the Passeouer the second concerning the cloud couering the Tabernacle and gouerning the remouings encampings of the Israelites The Passeouer is double the one for such as were cleane the other for such as were vncleane The former Passeouer containeth the commandement of God and the obedience of Moses Touching the commandement we haue heere a repetition of the feast of the Passeouer instituted before as we see Exod. 12. âââect ââââer But wherefore doth God againe mention it in this place It was for two causes first because such is our slacknesse and security in holy things that except Gods commandement be daily vrged repeated and beaten into our hearts we quickly forget the same Phil. 3.1 1 Thess 4 2. Secondly the Israelites did not certainly know whether they should celebrate it in their iournies in the wildernesse or not Exod. 12 25. All feasts were instituted to teach men to know God and his Sonne Iesus Christ and to praise him for his benefits So the Passeouer was ordained to keepe in remembrance the wonderfull and miraculous deliuerance of the people out of Egypt and that they might be taught to look for deliuerance by Iesus Christ the Lambe of God ãâã 13 8. slaine touching the vertue efficacy of it euen from the beginning of the world This Passeouer was the second ordinary sacrifice of the Iewes touching the eating of the Paschall Lambe whereby the remembrance of their departure out of Egypt was celebrated and the death of Christ the true Passeouer was represented So then it had respect and relation partly to the time past and partly to the time to come In handling hereof we must consider first the circumstances both of place where it was obserued to wit at Sinai where the law had beene deliuered for as yet they were not gone from that place and of the time prescribed before on the 14. day of the first moneth Secondly the Passeouer it selfe both the substance of it and the rites both the matter and the manner of the celebrating of it Deut. 16 1 2. Exod. 12. ãâã of ââsseouer The Summe whereof is this Euery housholder was commanded to take a Lambe without blemish verse 5. a male of the first yeare for his house and kill it at euening verse 6. then they must take the blood strike it on the two side-postes and on the vpper doore post of the houses wherein they did eate it verse 7. and they must eate the flesh of it not raw or sodden with water verse 9. but roste with fire verse 8. with vnleauened bread and with bitter herbes nothing must remaine of it vntill the morning if there did it must be burnt with fire verse 10. And all this must be done with girding vp of their garments with putting on of their shooes the taking of their walking staues in their hands as men that were in haste that must flie for their liues verse 11. All this being literally considered belongeth nothing vnto vs for the Passeouer is passed ouer together with the law of ceremonies and all these rites haue an end howbeit the Lord meant that these should be figures of things to come whereof we haue now the truth and substance since the time that our Lord Iesus Christ hath beene manifested to the world This is the cause why S. Paul telleth the Colossians that these things were but shadowes Col. 2 17. the body whereof is in Christ Let vs therefore come in particular to the vses which we are to make of this Passeouer the ground and foundation whereof is to be taken out of the Apostle 1 Cor. 5 7 8. Christ our Passeouer is sacrificed for vs therefore let vs keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth As then the Iewes had their Passeouer so the Christians haue their Passeouer as they had their Lambe so we haue our Lambe as they kept their Feast so we must keepe our Feast For God neuer meant and intended to ordain any ceremony among his people which contained not some inward signification and profitable instruction to the end of the world If wee haue ceremonies that serue not to some
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 ââk 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 ââân ââdââââââ offenâââââght tââââed ãâã the comâân to wit vncleannesse The doctrine ââctrine 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 gaâden 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 ââule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
seates of them that sold Doues He purged the Temple of these Merchants and when he had made a scourge of small cords he scourged them out he poured out the changers mony and ouerthrew the tables as it is written Iohn 2 1 17. The zeale of thine house hath eaten me vp And he said vnto them Take these things hence make not my Fathers house an house of merchandise ver 16. This house was the house of prayer by diuine institution Marke â but they had made it a den of theeues by prophane custome and corruption Let vs therefore all of vs remember to what end and purpose Temples were builded that God may be honored not dishonored of vs and consider the presence of God and his angels in such places to procure the greater reuerence vnto them Secondly it is required that these places be Vse kept in good order that they may be accounted of as the houses of God Is it meete that a Prince should rest in a simple cottage or dwel in a stie or in a stable and shall we entertaine the King of kings in a soule and vnfit place There is no man that goeth about to entertain a friend but he will make clean his house and purge it of all vncleannesse Shall we haue lesse care to receiue the Lord then man and of the house of God then of our own houses It is the will of God that all congregations should haue a conuenient place to resort come together to performe diuine duties Their zeale diligence is greatly commended that haue restored and repaired the decaies of such places as we see in the examples of Iehoash Iosiah As then it is required that the people haue a conuenient place to meet together for publike prayer for it is a good work to set vp such places âââe 7 5. The Iewes commended the Centurion that had built them a synagogue and made it an argument of his loue to their nation so like wise such places should be decently kept for publike preaching and prayers that the holie things of God may be reuerenced not contemned Hence it is that the Lord doth sharply reproue and greeuously plague the Iews after their return from captiuity ââggai 1 4. that they could find time to dwel in their setled houses yet suffer the Lords house to lie wast whereby it came to passe that they had sowne much but had gathered little they did eat but were not satisfied they did drinke but were not filled they did cloath themselues but were not warmed they did earne wages but were not enriched ver 6. If a man haue his priuate house wherein he dwelleth any way decaying and standing in neede of repairing he is readie to redresse and re-edifie it yea he will doe it to his barne for his corne to his stable for his horse and to his stie for his Swine Neuerthelesse how many thinke you are there that take themselues to be the people of God would bee accounted notable good Christians and thinke theÌselues greatly wronged if any shold make any question of it who suffer the houses of God to runne to ruine and to lie pittifully complaining so wast and desolate as if some forraine enimy had made hauock of them by a sodain inuasion Thus do many places lie open to wind and weather and more deformed defiled and disfigured then any poore Cabin or simple cottage whatsoeuer Christ our Sauiour would not celebrate the Passeouer but in a chamber trimmed and prepared for that purpose Mar. 14 15. True it is the Lord standeth not in need of any mans riches the whole earth is his with all the frame and furniture thereof yea the whole world with all that dwell therein The siluer is mine ãâã 24 1. and 12. and the gold is mine saith the Lord of hostes Hag. 2.8 our goods cannot extend vnto him Psal 16 2. yet it is his pleasure to vse men as his instruments to erect edifie to his honour places fit for his seruice and to bestow part of that which hee hath bestowed vpon them toward the maintenance of his house where the word may be preached and the Sacraments administred vnto the praise of his name and the saluation of our owne soules the soules of our families and of our brethren Againe obserue that the Oratories and places of prayer do not necessarily require or admit exceeding beauty and sumptuous costs to delight the eye whatsoeuer the Papists teach neither doeth superfluity of garnishing stand with the simplicity of the Gospell to haue Churches glister with gold and siluer and precious stones in gay and gorgeous manner as the Iewish Temple did Indeede the Pâophets doe foretell in many places of the glorie and beauty of the church that the glorie of Lebanon should beautifie the place of his Sanctuarie he will make the place of his feete glorious Esay 60 13. He will lay the stones of it with Carbuncle the foundation with the Saphires the windowes with Emerauds and the gates with shining stones Chap. 54 11.12 But we must vnderstand this of the spirituall beauty not of any earthly brauery of the inward glory not the outward garnishing of the wals and windowes And therefore it is said Psa 45 13. The kings daughter is all glorious within The faithfull that beleeue in Christ are this Temple of the liuing God 1 Cor. 3 16 17. 6 19. 2 Cor. 6 16. and the house of God Heb. 3 6. So then we must consider that there is an outward and an inward beauty of the church we must esteem of the glory of the church by the better part Wee haue an article to inquire whether the church chappell chancell and steeple be sufficiently repaired in couering walles glasing pauing seats bels And the enquiry is needfull and not without iust and good cause Neuertheles this is not the principall defect and decay to be repaired and amended This must be done but better things must not bee left vndone There are in all places almost faire pulpets but very many places want good pulpetmen There be bels more or lesse but manie of them want their clappers they caÌnot be heard The Priests vnder the Law were to come into the Tabernacle with their bels Exod. 28.35 that the sound might come to the ears of the people but the sound of the Ministers in many places is not to be heard they are tongue-tied and cannot teach the people like Idols that haue mouths but cannot speak Bern. ad milites Templ cap. 5. Bernard in his time complaineth of superfluous cost bestowed vpon churches sheweth that holines becometh Gods house which is rather delighted with vnpolluted maners then with pollished marble It is a better work to releeue the needy to feed the hungry and to cloath the naked then to garnish churches with gold and siluer It is said that in former times when the church had wooden cups it had golden Ministers
God also be ashamed of them Prou. 22 2. The rich and poore meet together saith Salomon the Lord is the maker of them all And againe Who so mocketh the poore Prou. 17.5 reprocheth his maker and he that is glad at calamity shall not be vnpunished It is a fearefull sinne for any to presume to mocke his Creator and euery one would be ashamed to be so accounted howbeit they cannot auoide it but are iustly taxed with this crime Little doe these consider the vncertainty of all humane things how one is exalted another cast down suddenly that God often chuseth such as the world reiecteth and on the other side they are an abomination vnto him who are highly esteemed in the eyes of men Iam. 2.5 1 Cor. 1.26 Mat. 11.5 Thirdly they are reproued that repine at the good estate of others whereas we should be ready to communicate vnto them and not thinke they haue too much already Such were the labourârs that wrought in the Vineyard who had no lesse then was their bargaine yet they thought others had too much Matth. 20.12 13 14 15. Lastly it reprooueth such as doe wrong and iniury to those that haue little and small meanes to withstand violence so that they lie open to iniuries and oppressions and therefore Salomon saith Rob not the poore Prou. 22.22 because hee is poore neither oppresse the afflicted in iudgement for the Lord will defend their cause and spoyle the soule of those that spoile them True charity seeketh not her owne but the good of others Secondly it is our duty to releeue and refresh Vse 2 with our goods the poore estate of our needy brethren The example of the pitiful Samaritane leadeth to the practise of this point For when he saw the poore traueller lie robbed and wounded in the way by mercilesse and bloody theeues Luke 10.33 he bound vp his wound he powred wine and oyle into them and gaue direction to haue him looked vnto and wel prouided for though they were strangers the one to the other The Priest and Leuite passe by him and regarded him not in his misery and necessity as if they had not seen him The Lord hath made vs stewards of the things of this life we must giue an account of the vse and imployment of them Whatsoeuer goods we haue are the Lords to whom the earth and the whole furniture of it belongeth and he hath bestowed them vpon vs on this condition that we should despense them to those that haue need and distribute them to such as are in want Hinderances of liberality To this as we haue many hinderances so wee haue also sundry encouragements which ought to weigh downe the former One cause pulling vs backe from the practise of liberality is a false opinion that we conceiue and weake ground that we build vpon namely that the goods which we haue whether left by inheritance or otherwise purchased are wholly and solely our owne left to our own wil. For we must all confesse that we haue our masters goods in our hands We are Stewards and must giue vp our accounts Luke 16 2. The first Christians professing the same communion of Saints thought nothing they had to be their owne but these will not let goe their hold perswading themselues that all is their owne Othâââ are hindred by a vaine needlesse feare that themselues shall want or at leastwise may want before they die This conceit proceedeth from distrust and sauoureth ranckly of infidelity For if they did beleeue the Scriptures or durst relie themselues vpon the sure word and gracious promise of God they would finde that liberality is the way to abound not a meanes to bring any to want as Prou. 19 17. and 28 27. Psal 37 25. No man feareth to lend a rich man that standeth vpon his word but he which hath pitty vpon the poore lendeth vnto the Lord and that which he hath giuen shall he pay to him againe God becometh surety for the poore who neuer falsified his word to any that which they cannot he both can and will pay let vs not feare to lose by our liberality so long as he is become our paymaster A third sort are hindred by an idle and friuolous pretence that they haue families and charges of their owne they haue wife and children to prouide for Had not thinke you the first Christians so likewise Might not they haue as faire excuses to hinder them as these Yet they shrunke not vnder the burden though it lay heauy vpon their shoulders but they sold that which they had Acts 4. and 5. and made it common so farre as the necessity of the Church required it Others will replie say Alasse I am poore my selfe and haue but a little and therefore can giue no releefe or refreshing to others Let such consider the poore widowes mite Luke 21 4. Was not she poore had she not a meane estate God accepteth a willing minde where there is not a wealthy man 2 Cor. 8. All that do not receiue should giue euen all âhat are not in need Eph. 4 28. as the labouring man that getteth his liuing with his labour the seruant that taketh wages who hath none to prouide for but for himselfe and the poore These are oftentimes very liberall nothing sparing of their masters goods but will giue nothing of their owne This is rather stealing then giuing and deserueth the title of robbery then of charity or liberality Lastly others alledge that the poore are oftentimes lewd wicked idle and vnthankfull True it is none are to be maintained in an idle course of life punish them for their idlenesse but releeue them in their needinesse If they be loose and lewd this may be a meanes to make them much better and more thankfull for thereby we shall heape coales of fire vpon their head The Apostle after a sharpe reproofe of idle persons 2 Th. 3 13 saith Bee not weary of well-doing And though it fall out that the tongues of the poore curse vs yet their loines shall blesse vs Iob 31 20. and their owne hearts consciences shall conuince them And hence it is that the wise man commandeth vs Eccl. 10 1 to cast our bread vpon the waters because though it seeme vtterly lost as if we should plow the barren sands yet after many dayes we shall finde it These are the chiefe discouragements which as stones of offence lie in our way to stoppe the course of liberality On the other side Encouragâments to âârality we haue many good encouragements to helpe vs forward to this duty First it hath a promise of great blessing annexed vnto it made by him from whom all blessing commeth as we noted before He will not suffer so much as a cup of cold water to goe vnrewarded Math. 10 42. Againe how highly Christ accepteth of it appeareth heereby that he accounteth of it as done vnto himselfe Mat. 25 40.
nothing Another sort seeing the Ministery so vilified and seeking to shun that rocke do rush and dash themselues violently against another for they giue almost no reuerence at all to the Liturgie neither care to affoord vs their presence at the same But we must walke in the golden meane betweene both these giuing to each that which is meete without comparing the one to the other and so yeelde obedience to both In the one God speaketh to vs in the other we speake to God The Wiseman handling them both beginneth with the preaching and hearing of the word as the most principall part of Gods worship and afterwards he proceedeth to prescribe rules of praier Eccl 4 5. Acts 2 42. So the church is saide to haue continued in the Apostles doctrine in prayers They then deceiue themselues that vnder a pretence of receiuing the prayers of the church do contemne the Ministery of the word and think they haue done enough if they haue bin present at them saying We haue godly praiers published and set forth by commaÌdement of the Prince why cannot men bee contented with them These speake through hypocrisy and would seeme zealous of publike prayers howbeit they are like to Iudas he cried out against the waste of the ointment as if it might haue bin better bestowed vpon the poore He seemed very carefull of the good of the poor but hee spake this not that he cared for the poore but because he was a theefe and bare the bag Ioh. 12 6 So do these men talk much of prayers as if they were so zelous that they were altogether giuen to prayer howbeit they do not this for any zeale to prayer or for any great care they haue to frequent theÌ but thereby to seeke a couer for their owne negligence in hearing the word Such as liue vnder an vnpreaching Ministery thinke themselues well enough when as notwithstanding they want a chiefe and principal part of Gods seruice the ordinary meanes of saluation Ro. 10. Iam. 1. On the other side such as ascribe al to preaching and regard not the prayers of the Church are blame-worthy this must be done but the other must not be left vndone It is the office of the Ministery to perform both Act. 6. and the duty of the people to bee present at both yet great is their negligence this way if not contempt Vse 3 Lastly from hence ariseth great comfort to such as are weake in faith and in the giftes of faith For God will not reiect vs or our prayers though we be not able to performe them as we ought to do Albeit we come vnto him halting and borne by others yet he will embrace vs and receiue vs. This may bee a notable motiue to encorage vs to this duty Christ hath promised that he will not quench the smoaking flaxe nor breake the bruised reede Math 12 20. Blessed are they that come to him creep on hand and foote if they cannot walâe vpright but woe vnto them that come not at al. If wee haue but a graine of Mustard seede of faith he cherisheth it and accepteth of vs. Let vs therefore come vnto him by prayer howsoeuer we come by our selues or by others forasmuch as our comming to him shall haue a reward See more of this before chap. 6. Rise vp O Lord and let thine enemies be scattered and let them that hate thee flie before thee This is the prayer made when they began to march This prayer is short but it is verie effectuall The summe and substance is to commend vnto God the good and preseruation of the church from the many enemies of it As if he had saide O merciful God which hast promised thy presence among vs go thou before vs and scatter thine and our enemies put theÌ to flight which seeke to stop our way and to hinder vs from entering into the land of Canaan which thou hast promised vnto vs. The prayer consisteth of two parts a cause and the effect The cause is Gods arising to the defence of his seruants wherein he speaketh after the maner of men because properly God neither riseth vp nor sitteth downe as also he neither slumbreth nor sleepeth Psal 121 4. But it is spoken in regard of a new worke whereby he manifesteth his help to be ready at hand and sheweth that he shrinketh not backe in time of neede from those that are his Sometimes he is saide to lie still and to be as it were asleep when he doth beare with patience Illyr câau Sâ and suffer the wicked to rage and run on against the righteous and against religion so when he beginneth to take the cause into his owne hand both by defending his children and maintaining his owne glory against the wicked hee is saide to arise and stand vp Esay 2 21. as 2 Chro. 6 41. Psa 44 23. 82 8. 132 8. The reason of the speech is borrowed from men who can do no work of any moment or account while they lye still but if they wil go in hand with any thing they must rise vp The effect of his arising is the scattering of his enemies If he once arise to the help of his people then followeth quickly the fall of his enemies If he fight for them They shall flye before him as chaffe before the wind and as wax melteth before the fire so the wicked perish at the presence of God Psa 68.2 We might note from hence that when once God sheweth himselfe for his people the enemies are quickly put to flight Exod. 14. When Pharao pursued the Israelites and ouertooke them at the redde sea and that their hearts began to faile and fall away to be troubled and as it were to melte away Moses said vnto them Feare not stand stil and see the saluation of the Lord which he shal shew you this day 13. The Lord shal fight for you and you shal hold your peace 14. Deut. 28 7. and Ro. 8 31. If the Lord be on our sides who shal be against vs This is a great comfort to the Church 2. Chro. 15 2. The Lord is with vs if we bee with him Againe let euery faithful soule apply this to himself and gather assurance by it to stand vnmoueable vnder the shadow of the almighty Lastly it noteth out the wretched miserable condition of the enemies of God and of his children for when they thinke to arise God wil giue them a sodain and shameful fal But I onely point out this point and proceed to the consideration of the titles which Moses giueth to the vngodly âââârine he calleth them the enemies of God ââe wicââââe Gods ââi s and ââââm such as hate him So then obserue that al wicked men are vtter enemies to God they hate him they abhorre him they cannot abide him They say in their hearts There is no God Psal 14 1. God hath forgotten he hideth his face hee will not require it Ps
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 opeÌ 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 ãâã 2â 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 haÌd against him to hate true religion to scorn the profession of it to deride the professors of it we must account theÌ 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
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 âoctrine ãâã the duty ãâã masters to âââroue their ââââants 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 towaâd their superiours as Mal. 1 6. 1 Pet 2 14
let them make it their meditation whereby they may represse such hot and hasty head-strong passions The Prophet saith Psal 119 9. Wherewithall shall a young man cleanse his way By taking heed thereto according to thy word And Moses saide vnto him Enuiest thou for my sake In these words Moses openeth and discouereth the particular sinne wherewith Ioshua was infected âoctrine ãâã Gods peoââe must beââre of enuy We learne heereby in this reproofe that all Gods people must beware of enuy Iam. 4 5. It is an affection compounded of sorrow and malice For such persons are malicious alwaies repining and grudging at the gifts of God bestowed vpon others and as it were looke asquint at them as Gen. 26 12 13 14 27 and 30 1 and 31 1. Mark 9 38. Iohn 3 26 27. First because it is a fruite of the flesh Gal. Reason 1 5 21. as carnall greefe and carnall hatred are of which it is compounded for it maketh meÌ repine and greeue at the blessings and prosperity of others and that which is worst of all to hate the persons that haue those gifts and in the end the good things themselues that are in the persons for the persons sake This appeareth in the Pharisies Math. 27 18. when they saw that Christ was in more account among the people and did exceed them in all his doctrine and miracles they repined and grudged at him It greeued them that any should be equall vnto them much more goe beyond them Secondly God bestoweth his gifts where he will and to whom he will in what measure he will Math. 20 15. Thirdly it procureth the wrath of God and is neuer left without punishment as appeareth in the next chapter where Miriam the sister of Moses is striken with the leprosie ãâã 12 10. because she enuied the gifts of Moses God shewing therby how greatly he detesteth this sinne Fourthly whatsoeuer is bestowed vpon any member is bestowed vpon the whole body 1 Cor. 12. Whatsoeuer is giuen to any part is giuen for the benefit of the whole Church why then should we enuy any seeing we haue our part and portion in it Fiftly it is a diuellish vice it is worse then fleshly and yet if it were no more it were sufficient to make vs to detest it howbeit it sauoureth not onely of the flesh but of the diuell and it transformeth vs into the image of Satan who enuied the happinesse of our first parents in the garden Gen. 3 5. So Caine was of that euill one 1 Ioh. 3 12. and enuied his brother because God accepted him and his sacrifice Gen. 4.5 Sixtly it crosseth and controlleth the wisedome of God in the distribution of his gifts graces as if God had done theÌ wrong and bin too good to others we can challenge nothing as due to our selues but whatsoeuer we haue we haue it freely howbeit the enuious like not his administration but dislike that others should enioy that which they want Lastly it is against the rule of charity which reioyceth at the good of others 1 Cor. â3 and is ready to bestow and communicate good things where is want of them So then where enuy is there charity is not and where charity is there enuy is not This teacheth vs that all are subiect to this Vse 1 euill euen they that are godly and in a great measure sanctified are apt to enuy at others excelling in the graces of God And doubtles this is one cause oftentimes of contentions among the faithfull 1 Corin. 1 12. much more therfore the vnreformed and vnsanctified are ready to enuy them that goe before them Let vs not haue the faith of GOD in respect of persons Iam. 2 1. let vs beware of hauing men in admiration for sinister respects The best things are subiect to be abused through our corruption Secondly it serueth to reprooue many Vse 2 malicious persons some enuy others temporall blessings others that are worse enuy them the grace of God If they haue more knowledg then themselues they cannot abide them but speake all manner of euill against them These men are possessed nay poisened with malice ambition pride arrogancy and dissimulation they are vtterly destitute of charity or desire of reconciliation to their brethren Hence it is that Salomon opposeth enuy and the feare of God Prou. 27 4. as things that cannot possibly stand together Prou. 23 17. and in another place a sound heart and enuy Pro. 14 30. If such see another haue more wealth and riches then themselues they so vex torment themselues that the things which they haue do them no good Enuy is a very torment to the enuious who enuying at others do plague and punish themselues For as enuy hurteth not him at all that is enuied Egidij Hunnij comment in Iohan cap. 12. so the enuious man carrieth about within his owne bosome an inward and home-bred tormenter that neuer suffereth him to be quiet Such a monster is spite enuy that if he see or heare or think another to haue more or as much to goe beyond him or be equall vnto him it is a quotidian nay a continual feuer without any intermission it paineth him day and night Psalm 112 9 10. Thirdly let vs vse all holy and sanctified meanes to prevent it or to purge it away if it Vse 3 haue seized vpon vs. Let vs labour for christian charity How we may auoid enuy that so we may rid our hearts of the corrupt weeds of fretting and malice against our brethren and decke our selues with lowlinesse of mind that we may banish pride and selfe loue Phil. 2 3. Store of charity and humility tempered together will make a notable defence preseruatiue against this malady Secondly be wel contented with Gods holy administration of temporall blessings spiritual eternal that we do not any way charge him with folly who is wisedome it selfe or with partiality who respecteth no mans person Thirdly to cast our eyes vpon the troubles sorrowes miseries and calamities of our brethren which they sustaine and suffer as well as vpon the gifts blessings comforts prosperity which they enioy that so the consideration of the one may stay vphold vs from grudging at the sight of the other But this is our fault we looke vpon their good but will not behold their euill which if we did wee should finde cause many times rather to pitty them then to enuy them Fourthly to marke that the gifts of others are for our benefit as the good of one member of the body serueth for the vse of another and therefore wee are enemies to our owne good and welfare when wee repine at that which others haue Fiftly to pray to God for the obtaining of his gifts where we see them wanting and for encrease of them where they are obtained and for the continuance of them where they are encreased Lastly it is our duty to loue the graces of God wheresoeuer wee see
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâââ shall be eâ intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
heare the fearefull iudgements of God daily and deseruedly threatned against vs for our sinnes and namely for the contempt of the Gospel in all places and among all persons there followeth little repentance and amendment of life nay it seemeth that God hath blinded our eyes and hardned our hearts Matth. 13 1â lest we should returne and be saued What will folow nay what must necessarily folow whosoeuer hath halfe an eye may easily perceiue Yet see how we deceiue our selues with flattering words as Ier. 7.4 they said The veine âonfidence ãâ¦ã âlish Goâpelââs The Temple of the Lord the Temple of the Lord so wee can say Tush The Gospel the Gospel it can neuer be rooted out from among vs Popery shal neuer bee established any more But what doe we glory so much of the Gospel or why doe we put confidence in this tule For this Gospel shall bee a witnesse and giue in verdict against vs and as an vpright iudge condemne vs. And what is vnpossible vnto God what cannot his power what may not his iustice doe such as beleeue not the trueth but haue pleasure in vnrighteousnes 2 The. 2.11 12 shall bee damned Can we challenge to our selues any more then Gods owne people that had the law and the Prophets the Temple and the sacrifices the Arke and the Couenant or more then the Churches of Asia and other founded by the Apostles who seeth not a generall coldnesse a palpable deadnesse a fearefull declining and falling backeward generally in all places All which make a preparatioÌ to apostacy Papists euery where encrease and are winked at thây haue beene threatned with enditements forfeitures and imprisonments but they liue at ease grow rich haue great friends and laugh all their enemies or opposites to scorne Such as haue beene zealous decay godly parents faile and a crooked generation ariseth after them ignorance aboundeth wickednes hath the vpper hand and he that setteth himselfe against euill maketh himselfe a prey Esay 59.15 Atheists swarme euery where and lift vp their hornes on high the people for the most part are fit for any change to professe Christ or antichrist to worship God in truth or in an Idoll 13 Then Moses said vnto the Lord Then the Egyptians shall heare it for thou broughtest vp this people in thy might from among them 14 And they will tell it to the inhabitants of this land for they haue heard that thou Lord art among this people that thou Lord art seene face to face c. To the former threatning is annexed an excellent prayer of Moses made in behalfe of the people We haue not many of his prayers recorded in Scripture but such as are left vnto vs are most worthy and heauenly testifying that he had the spirit of supplication in a plentifull measure and therefore no maruell being so excellent if they were also very effectuall Whereby we see it is not for nought that he is said after a sort to haue bound or chained the hands of God Exod. 32.10 and to haue preuailed more by his word then Ioshua by his sword by his prayers then the hoste of Israel by their weapons of warre Exod. 17.11 And in this place after that God had threatned to make a generall hauocke and destruction of this stubborne people as a man wipeth a dish and turneth it vpside down he standeth in the gap to turne away the wrath of God Psa 106 23. which otherwise as a mighty flood would breake in vpon them and beare downe all before it Whereby it appeareth that the words in the former threatning were not vttered definitiuely but conditionally to wit if Moses did not make intercession for them and stand betweene God and his people For if they had beene spoken simply or beene vnderstood to be spoken in that sort Moses ought not to haue prayed for them but to haue giuen place to the threatning and rested in the decree and determination of God submitting himselfe to his holy will and pleasure But he was stirred vp thereby to seeke and to sue for pardon for them and therfore he vnderstood the same conditionally The summe and effect of the prayer is The summe oâ the praâââ of Moses that GOD would not destroy his people vtterly according as he had threatned and he moueth him to shew mercy toward theÌ by three reasons The first is drawne from the consideration of the enemies of the Church that they might haue no occasion to reproch the holy Name of God and to tread his glory which is higher theÌ the heauens vnder their feet taking occasion thereby to blaspheme him if he should destroy his people which he with a strong hand had brought out of Egypt Exod. 32.12 Deut. 9.28 and 32.27 The second reason is drawne from the nature and essentiall properties of God he is of long-suffering and great mercy c. The third is taken from the former works and examples of his great goodnesse wherein he moueth God to pitty them seeing he had oftentimes before shewed fauour toward them all which had beene vtterly lost if he should vtterly destroy them Out of these words as also out of all the reasons vrged by Moses in generall we learne Doctrine The meaâââ to reuoke Gods iudgements is ãâã and vnfaââââ prayer that the ordinary meanes and ready way to reuoke and call in Gods iudgements is true hearty and vnfained prayer whensoeuer his hand in any sort lyeth heauy vpon vs Ps 107.6 13 19 28. and 106.23 Iam. 5.17 18. Numb 12.13 1 King 8.33 35 37 44. The reasons First it is profitable to all Reason 1 things and is of force to obtaine euery good thing and if euery good thing then also to remooue euery euill thing from vs It obtaineth blessings of al sorts publike and priuate spirituall and temporall for our selues and for others touching this life and a better Ioh. 16.23 In that day ye shall aske me nothing Verily verily I say vnto you Whatsoeuer ye shall aske the Father in my name he will giue it you Where we see the generality of the promise confirmed by a vehement asseueration Secondly prayer Reason 2 obtaineth the pardon forgiuenes of sins Act. 8.22 Iam. 5.15 1 Ioh. 5.16 and sinne is the true and proper cause of all iudgements whatsoeuer if then it obtaine the remoouing of the cause it shall also obtaine the taking away of the effect For the cause being remoued the effect wil ceasse Thirdly it is so mighty Reason 3 that it is able to throw downe the fastest hold and surest possession that Satan hath gotten Paul hauing shewed that we wrastle not with flesh and blood that is not onely or chiefly with them but with principalities powers and spirituall wickednesse in high places prescribeth this as a meanes to subdue and ouercome them And Christ our Sauiour telleth his disciples Maâ 17.21 Ephes 6 1â that this kind goeth not out but by prayer and fasting If then it be able
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer âct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
he had beene said Thy seruant went no whither 2 Ki. 5 25. Or if they slaÌder 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 â0 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
workes Rom. chap. 2. verse 6. CHAP. XV. 1 And the Lord spake vnto Moses saying 2 Speake vnto the children of Israel and say vnto them When ye be come into the land of your habitations which I giue vnto you 3 And will make an Offering by fire vnto the Lord a burnt Offering or a sacrifice in performing a vow or in a free-will Offering or in your solemne feasts c. 4 Then let him c. IN the latter end of the former chapter we saw the desperate folly of the people that albeit Moses made knowne vnto them the heauy displeasure of God that hee had left them to themselues and was no more among them after they had so often played and dallied with his mercifull sufferings yet they would needs amend their former disobedience by a second contempt making offer to enter into the land contrary to the direction of God and the aduice of Moses But what became of it The swords of the enemies which God had hitherto bended and rebated are left no lesse sharpe then death it selfe and are without mercie sheathed in their bowels For the Amalekites and Canaanites beeing ioyned together and watching their aduantage set vpon them put them to route and slaughtered the greatest part of them the Amalekites encoraging one another to bee reuenged of their former losse receiued at Rephidim Exod. 17. the Canaanites seeking to preuent their own displantation destruction threatned after which slaughter they followed their victory and pursued those broken and disbanded companies all the way of their flight euen vnto Hormah In this chapt we haue sundry ceremoniall precepts which seeme to be deliuered to them immediately after the former punishment executed vpon the offenders wherin God testifieth that albeit the Israelites had iustly deserued to haue finall destruction brought vpon them yet God would not vtterly depart from them and wholly leaue them to theÌselues but continue his loue and fauor toward them and be reconciled vnto them smelling the sweete sauour of a sacrifice and verifying the saying of the Apostle â 26 19. Ro. 3 3 4. Obserue here certain new additions propounded as appurtenances to the lawes before deliuered at large in the booke of Leuiticus These are foure in number âontents ãâã chapt first touching the sacrifices secondly touching the first fruites thirdly touching the clensing of sins that are committed lastly touching the fringes they are commaÌded to make all ceremoniall all temporall in regard of the letter but all significant in regard of the matter âauses âacrifices ânstitu But before we come to handle these particulars it shall not be amisse briefly to shew the causes why these sacrifices were instituted in the old Testament First to maintain the publike assemblies of the faithfull and their meetings together to serue the Lord. For if euerie man were left to himself religion wold quickly decay or corrupt Secondly that they might be shadowes of good things to come and as it were pictures set before their eies to put them in mind of Christ and his sacrifice who is therfore fitly called the Lamb slaine froÌ the beginning of the world ââb 10. de dei cap. 5. Reu. 13 8. Thirdly these sacrifices were also as the Sacraments of the church and visible signes of inuisible grace testimonies of Gods infallible promise made to the fathers touching saluation in the Messiah to come Fourthly they serued to be as an open confession of their faith what God they serued in whom they beleeued and that they hated and detested the vanity and idolatry of the Gentiles Fiftly they were also a testification of their thankfulnes for sundry benefits receiued that therby they might be taught to acknowledge from whence they came Lastly they serued for the maintenance of the Ministerie and consequently for the furtherance of the worship of God Deut. 18 3 4. 1 Cor. 9 13. These were the chiefe ends for which they were ordained Now let vs retuân back to the particular handling of the matters contained in this chap. Speake vnto the children of Israel and say vnto them The first point is touching the sacrifices the summe whereof is to teach what oblations are to bee vsed in euery sacrifice how much wine how much oyle how much flower is to be taken and applied in euery special sacrifice The seuerall sorts of sacrifices are set downe in the booke of Leuiticus Doctrine but in what proportion these things should bee added Of the meate and drink Offering is not there described but heere it is declared in this place And these things thus performed according to the commandement of God hee is said to smel a sweet sauour This offereth diuers good vses vnto vs albeit the things them selues be ceased and abrogated Vse 1 The Vses First the offering is said to bee a sweet sauour or a sauour of rest often repeated verses 3 7 10 13 14 which God accepteth wherein he delighteth and whereby he is appeased such as he resteth in so ceaseth from his anger This is a borrowed speech taken from sweet odours and perfumes wherein hee which smelleth a sweet sauour resteth contenteth himselfe If any ask the question Obiect whether God smell any sauour or not I answer Answer this must be vnderstood figuratiuely or mystically For if we speak properly Gen. 8.21 Exod. 29 18. sauour smell is the obiect of the sense of smelling which agreeth to sensible creatures and not either to God who neither hath senses nor is sensible neither is a creature or to any spirit For as Christ saith A spirit hath not flesh nor bones Luke 24 39. so vnto the same agree neither senses nor sensible things And if it were true that God were affected with smels yet the fume and sauor that cometh from the burning of the flesh cannot it selfe be pleasant and delightfull to the senses but is rather noisome and vnsauoury and therefore some other thing must be meant by it How then cometh it to be a sweete sauour I answer two waies partly in regard of their willingnesse and obedience which God preferreth before all sacrifice that hath horne and hoofe Behold to obey is better then sacrifice 1 Sam. 15 22. and to hearken then the fat of Rams therfore where the external worke was separated from the inward deuotion obedience it was no sweet sauour but it was hatefull and abhominable to God partly also and principally because it was a type and figure of Christ who was indeede an offering and a sweet sauour to God Eph. 5.2 He is the truth of all sacrifices and his blood the accomplishment of all the blood shed in the sacrifices He hath performed all in his own person brought an end to them they are no longer to be continued he hath appeased the wrath of God he hath taken away our sins therby testified his abundant loue toward vs Iohn 15 3. for greater loue hath no man then this that
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 âr is a ãâã of the âe 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
which in the end will faile them For albeit they be neuer so loose in their liues and prophane in their conuersations yet they trust by vertue of their good prayers and other good deedes to pacifie Gods wrath to escape his iudgements to make amends for their sinnes and to come to heauen by the string of their workes Of this sort are infinite numbers who as they satisfie themselues so they think to satisfie God with externall wordes and workes These are in deed holy in themselues if they were religiously performed but as they proceed from them they are hypocriticall and accursed These are such as shall say We haue eate and drunke in thy presence and thou hast taught in our streets but he shall say I tell you I know you not whence ye are depart from me all ye workers of iniquity Luke 13.26 27. And to all such the Prophet saith put away the euill of your workes Esa 1.16 Our plausible shewes be they neuer so great can doe vs no good God seeth the falsehood of our hearts and hateth the same as on the other side he commendeth and rewardeth the meanest seruice that the faithfull yeeld being offered in the vprightnesse of their mindes Vse 3 Lastly we must learne to come to God in an holy and right maner with a true faith a sincere affection and a purpose to performe obedience or else all is in vaine Hence it is that Christ saith Take heede not onely what you heare Mar. 4.24 but also how ye heare Luk. 8.18 If we looke as well to the manner as to the matter of our seruice we shall bee accepted and be well assured of happy and good successe Verse 16 18 19. Moses said vnto Korah Be thou and all thy company before the Lord c. In the words before hee protested his owne innocency that hee had giuen them no iust cause of this insurrection he had not taken an asse from them nor any way hurt them wherin he speaketh modestly of himselfe for hee had done them all good and preferred their safety before his owne life To teach vs Magistratâ should be right in the gouernmeâ that Magistrates should be vpright in their gouernment and seeke the good of those ouer whom they are set Such was the sincerity of Moses in this behalfe that he appealeth vnto God for the truth of it The like we see in Samuel 1 Sam. 12.3 he made protestation in the sight of the Lord and before his Annointed that he had not laid his hand vpon any mans goods so much as a shooe and no man could accuse him and in Paul Act. 20.18.33 34. So Exod. 18.21 They must be men fearing God and hating coueteousnesse which is the roote of all euill 1. Tim. 6 and no better then idolatry Ephe. 5. Gehazi coueted and obtained both money and rayment of Naaman but he procured from God the plague of leaprosie as the wages of his iniquitie 2 King 5. Achan dreamed of a golden day when he stole away the wedge of golde but he was stoned with stones for his labour Iosh 7. Iudas receiued thirtie peeces of siluer for betraying his master but it was not long before he brought them backe and hanged himselfe But to proceed consider the care Moses hath of the good of these men hee laboureth againe and againe to reforme them Hitherto hee saw no good of his labours yet he will not giue ouer vntill God command him to separate the people from them as desperate persons that could not bee recouered The Ministers Doctrine The Miââ must not ãâã ouer thââ they see ãâã fruit of thâ labours though they see little or no fruite of their labours yet must continue in teaching and though they gaine vnto God few or none at all they must not giue ouer but bee constant in the worke of the Lord. The reasons follow First because wee Reason 1 know not when God may be pleased to blesse our labours and heare our prayers and saue the soules of those that are rebellious against him 2 Tim. 2.25 26. the man of God must be gentle vnto all in meekenesse instructing those that oppose themselues c. The husbandman knoweth not what profit he shall receiue of his labours when hee hath tilled his ground and though hee reape little profite the first yeere he will not giue ouer but still he hopeth for better increase so should it bee with the Ministers of God though we see little hope of gaining at the first yet we should be constant we know not how soone it may please him to blesse our labours to turne their hearts and to adde them vnto the Church Secondly we haue the example of God he Reason 2 is patient and beareth long with the vessels of wrath as Christ saith to Ierusalem hee would haue gathered them together but they would not Matth. 23.37 Thirdly albeit we gaine none and when we hearken we can heare no man repent of his wickednesse saying What haue I done Ierem. 8.8 yet we doe not altogether lose our labour and in this it is better with vs then the earthly husbandman if hee haue no encrease he loseth all his cost and labour It is not so with vs for we shall haue no lesse recompence if we be found faithfull in dispensing the word and Sacraments then if we had gained many thousand soules to God 2 Cor. 2.15 We are the sweet sauour of God to euery man we shall haue our reward with God The seruants â 22.3 which our Sauiour sent out to inuite the ghests mooued none to come to the feast yet were they neuer a whit lesse welcome when they returned to the master of the feast he was indeed wroth with the ghests that were bidden not with the seruants that did bid them because they had done their deuoire So God will not be offended with his Ministers when they haue done their endeauour although they gaine none to him and therefore they haue reason to be faithfull and constant in their places Vse 1 This reprooueth many Ministers such as can be content to labour in their youth and in time of their strength and so long as they finde good entertainment among men but when once they grow old and are come to their gray haires and when they finde not so good entertainement as before they did or as they looked for they grow idle and negligent in their callings and as much as lyeth in them they betray and deliuer the people into the hands of their spirituall enemies But these men are willing in age to receiue the wages as well as in youth and whether their doctrine bee receiued or not they are ready to receiue their tithes There is no reason that while our hands are open our mouthes should be shut When we are no longer able to labour through weakenesse of body and the infirmities of age we ought to bee maintained of the Church euen for labours bestowed and strength spent in our youth A
by true and vnfained repentance 1 Cor. 5. Thirdly except we do renounce their company we cannot keepe the commandements Reason 3 of God and obey him The Prophet kept his mouth as with a bridle while the wicked was before him Ps 39.1 We must not cast pearles before swine lest they trample them vnder their feet and turne againe and rent vs Matth. 7.6 Therefore doth Dauid say Depart from mee Psal 119. â yee euill doers for I will keepe the commandements of my God as if while he was in their company and they in his he could not doe it This sheweth the folly of such as taxe those Vse 1 with a note of purity singularity which vppon a good ground refuse to associate themselues with vngodly persons They taxe them of pride and terme them selfe-conceited brethreÌ reuiling them taunting them with one breath For they call them brethren no otherwise then in the spirit of scoffing selfe-conceited in the spirit of Shemei railing at them as he did at Dauid as if they did it for no other end but because they would bee thought better holier and wiser then other men or as if they said Stand apart for I am holier then thou Esay 65.5 Thus they accuse them to be vncharitable men and to disdaine their neighbours and to thinke no company to bee good enough for themselues All these are false accusations alledging false causes of their separation It is not because they are new fangled and so forsake their old friends and companions and cast off all good fellowship it is the commandement of God that doth require it and their owne both duty and safety that calleth for it Secondly it reprooueth such as can brooke Vse 2 and digest all manner of people and neuer refuse or finde fault with any It is no greefe to them to heare and see any thing 2 Pet. 1. â they neuer vexe their soule for it as righteous Lot did and the reason is because they want his righteousnesse and therfore therfore they can brooke swallow and digest vnrighteousnesse They are not led by the same spirit that Lot was who greeued at the vncleane conuersation of the Sodomites neither is it with them as it was with Dauid who cryed out in the bitternesse of his soule Woe is mee that I remaine in Meshek Psal 120.5 that I dwell in the tents of Kedar If they bee in company with Ruffians swaggerers blasphemers and drunkards they can liue and conuerse with them as well or better then with others And yet euen these when they come among those that feare the Lord can discourse of points of Religion they can report what excellent Sermons they haue heard and giue a good testimony of many good preachers Thus do they gild and ouer-lay their tongues with fine gold whereas there is nothing else but corruption and rottennesse within Take these when they are at the best they are no better then hypocrites for certaine it is they must counterfet on the one side or on the other Prou. 26 7. But without crauing any pardon we may wel conclude of these that when they liue among the worst sort their behauiour is naturall but when they conuerse among the better sort it is meerely artificiall among the one they shew without any vizard what they are among the other they put on a vizard to appeare that which they are not Vse 3 Lastly it teacheth vs to beware of voluntary society and vnnecessary fellowship with wicked men least being partakers with their sinnes wee be also partakers of their punishment If the danger of the sinne cannot preuail with vs to cause vs to shun it let the consideration of the punishment teach vs to refraine from them 1 Cor. 5 5. and 2 Cor. 6 17. Come out from among them and be ye separate touch no vncleane thing and I will receiue you If any aske what society is necessary and what is vnnecessary I answer If it be in necessarie things it is either for this life or for the life to come As for example a man may conuerse with such in Faire or Market to buy and sell to trade and trafficke or in the priuate house if our particular calling and abode there doe require it or if a man goe to them to seeke their reformation by exhorting and admonishing of them or if a man haue publike society with them in the hearing of the word or in receiuing the Sacraments or in ioyning together in prayer this is also a necessary a lawfull and warrantable society and it doth not wrap a man in the guilt of those sinnes which are in them with whom we conuerse therfore such as are of the Separation haue litle reason and lesse conscience to separate themselues from the Church of God because of the wickednesse of some men which are therein For bee it granted that such are admitted to the publike exercises of our religion it will wrappe those onely in the guilt of their sinnes that haue power and authority to remooue them and not those that doe necessarily conuerse and communicate with them No man may forsake the Church because some wicked men are in it Notwithstanding heere we are to marke that albeit there be some necessary society which is lawfull yet vnder a colour heereof we may not plead for that which is voluntary and vnnecessary for thus their sinnes become our sinnes A blessed martyr sometimes made this prayer O Lord deliuer me from my other mens sinnes from my guilt of the sinnes of other men howsoeuer he did not commit them himselfe yet because being present he did not reproue them he acknowledged himselfe guilty of them So if we haue inward and priuate society with them and we freely go to their houses inuite them home to our houses and can be content to hear their oathes and blasphemies and not haue an hart and tongue to reproue them for the same wee are thereby made partakers of their sins whatsoeuer they be Thou hast power in thine own house to reprooue them there thou art both a Magistrate and a Minister Euery man is a King and a Byshop in his owne house a Magistrate to rule and a Minister to teach and to reprooue If thou doe not therefore discharge these duties it shall stand vpon thy score and reckoning thou shalt giue an account for it We haue sinnes in great number of our owne and therefore we need not draw the guilt of other mens sinnes vppon our owne head to answer for those also which wee did neuer commit in our owne persons The burthen is alreadie too great let vs not therefore by this adding to it make the burthen thereof altogether intollerable 27 So they gate vp from the tabernacle of Korah Dathan and Abiram on euery side and Dathan and Abiram came out and stood in the doore of their tents and their wiues and their sonnes and their little children 28 And Moses saide Heereby ye shall know
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 daÌnation 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 ãâã 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 bâdy 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 â5 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
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 ãâã 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 huÌmbled 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 â 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 theÌselues 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 theÌ 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
burthen vpon their consciences pressing them downe that they are found vow-breakers and haue broken their faith and promise made to God Let vs all remember that wee haue vowed to God our selues Deut. 23 21. and take heed we performe that which we haue vowed lest it bee imputed vnto vs for sinne Lastly it followeth from hence that such Vse 4 speciall and peculiar vowes as we haue made vpon particular occasions as euery one hath had cause in time of warre sicknesse necessity trouble and danger we must be carefull to keep and to pay our due and debt vnto God If wee feele our selues slacke and slothfull to good duties we may stirre vp our selues and binde ourselues by some earnest and faithfull promise to God If we be inclined to any vice we are to doe the like If a man haue fallen into whoredome and fornication hee may 2 Cor. 7.11 to bridle and halter his lusts vow neuer to delight in the harlots company If we haue fallen into drunkennesse wee may vow fasting and abstinence yea the abstaining from all hateful houses of drunkennesse being allurements prouocations to the same The oppressor may vow restitution and mercy to the poore Luke 19.8 Dan. 4.24 to stir vp his affection the better to performe it Now in al these we must beware and take heed that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high What a reproach and blemish is it in such as will readily promise much to men and yet performe at leisure little or nothing Doe not all despise such persons But the fault and offence is more grieuous when there is a set and solemne promise made to God and not performed So then we that require true honest and iust dealing toward our selues and promises to be kept to our selues by a day haue wee done the like to God our Lord Let vs enter into our selues and examine our hearts a litle Wee are ready in sicknesse in want in great affliction and aduersity to vow and solemnely to promise if God deliuer vs to glorifie him to be thankeful and obedient vnto him to enter into repentance and amendment of life When a man hath loosely and lewdly spent his time in drunkennes riotousnes idlenes wantonnes enuy hatred contempt of God and his word if God strike him with greeuous sicknes that he feareth death as the messenger sent of God to seize vpon him then doth he tremble then doth he desire that God wold haue mercy vpon him and then doth he make vowes If God restore me to health againe and giue me life I will neuer bee the man I haue beene I haue beene giuen to drunkennesse I will neuer haunt the Ale-house I haue led a naughty life I haue dishonoured God and despised his word I will hereafter obey his voyce and attend to his word I haue hated the children of God I wil hereafter shew my loue to them renouncing my sinnes and liuing to Gods glory Oh what goodly promises are these and how well were it if men did so indeed and how were it to be wished that as they haue opened their mouth vnto the Lord so they would doe according as they haue promised But when God hath heard their prayers and restored them to health marke and yee shall finde that for the most part so soone as they are recouered and are able to craule out of the dores they returne againe to their former wayes 2 Pet. 2.22 as the dog to his vomite and the Sow that was washed to her wallowing in the myre What shall we say of these men Nay what may we not say of them Are they not couenant breakers and greeuous offenders against God They are like vnto Pharaoh King of Egypt when the hand of God was heauy vpon him and his people Exo. 9.27.35 then he humbled himselfe hee confessed the righteousnesse of God the wiâkednesse of his people and the heinousnesse of his sinnes Then Moses and Aaron must bee sent for in all haste to pray for him whom hee before despised in his heart and scorned in his talke yet so soone as the plague was ceassed and the hand of God remooued hee hardened his heart and would not let the children of Israel goe But hee dallyed so long with the iudgements of God Exod. 15.19 that he deceiued himselfe and in the end was drowned in the red Sea as the Flye that playeth with the candle vntill she be burned and consumed in the flame So when men haue beene terrified with the hand of God haue confessed with teares their vngodly behauiour and haue promised and vowed to God if he would restore them newnesse of life and repentance from dead workes and yet being restored and recouered being as vile in sinne as loose in life as beastly in behauiour as they were beforr God hath in iustice striken them againe for their vnthankfulnesse so as they haue dyed in fury and frenzy without any appearance of grace or assurance of mercy or remorse of conscience or acknowledgement of sinne or crauing of pardon or hope of forgiuenesse or signe of sorow or ioy of heart or consolation of spirit or purpose of amendment Matt. 27.3.4 but are wholly possessed with a shame of sinne and guilt of conscience and feare of iudgement and the flashings of hell fire Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath and falsifie their promise made vnto the Eternall who alwayes keepeth couenant with vs and will not alter the word that is gone out of his mouth Psal 50. â O consider this ye that forget God lest he teare you in pieces and there be none that can deliuer you Contrariwise to conclude let vs follow the example of Dauid Psal 66.13 14. I will goe into thine house with burnt offerings and will pay thee may vowes which my lippes haue promised and my mouth hath spoken in mine affliction Verse 3. And the Lord heard the voyce of Israel Here is the fruit and effect of their prayer and humiliation shewing also the lawfulnesse and approbation of their vow God accepteth and respecteth them in their distresses From hence we doe learne that God heareth and granteth the prayers of his children Doctriâ God heaâ and granâ the Prayâ of his châdren For howsoeuer sometimes hee deferreth to heare and hearken to their prayers to exercise their faith to kindle their zeale in prayer to teach them whence good things proceed to sharpen their hunger to make them highly to esteeme the graces long begged and to proue them by delay yet in the end God heareth and helpeth he granteth and giueth the things which they aske according vnto his will This the Prophet declareth Esay 65.24 Before they call I will answer and while they speake I will heare And Psal 120.1 I called vpon the Lord in my trouble and he heard me And againe Psal 145.18 19.
the vncircumcised Philistim that reuiled and railed vpon the host of the liuing God 1 Sam. 17 46 47 and 14 6. This day shall the Lord close thee in mine hands and I shall smite thee that all the world may know that Israel hath a God and that all this assembly may know that the Lord saueth not with sword nor with speare for the battell is the Lords and hee will giue you into our hands It is not hard with him to saue with many or with few he maketh the weake strong hee causeth one to chase a thousand and two to put ten thousand to flight when the mighty God selleth them and shutteth them vp An example we haue 2 Chron. 24 24. when Ioash King of Iudah sinned against God shedding innocent blood and forgetting the kindnesse shewed to him the Aramites came vp against him Ierusalem was besiedged the Princes were destroyed their goods were spoiled and though the army of Aram came with a small company of men yet the Lord deliuered a very great army into their hand because they had forsaken the Lord God of their fathers Giue God the glory of his owne works and let vs not sacrifice to our owne Nets This is the cause why God oftentimes doth not blesse and prosper our warres wee glory greatly in our multitudes of men whereby God is robbed of his glory and constrained to shew vs our owne folly and to chasten vs for our presumption Vse 2 Secondly it behoueth vs to consult with him before we enter into it âmb 27 21. to pray for a blessing and to depend vpon him touching the successe If nothing ought to be enterprised rashly or taken in hand vnaduisedly then should warres be seriously thought vpon and warily begun and wisely vndertaken The wise man teacheth Prou. 20 18 24 6 that by counsell the thoughts of the heart must be established and by counsell warres are to be enterprised Thus when God promised victory to Ahab by one of his Prophets ouer a great multitude of the Syrians that he might learne to know him to be the Lord Ahab asked of the Lord who should order the battell 1 Kings 20 14 22 5. So we must do nothing before we aske counsell of God to know his will pleasure as Iehoshaphat taught Ahab crauing his helpe against Ramoth Gilead Aske counsell I pray thee of the Lord to day whether he will make our way prosperous When the children of Dan sent expert men to view the Land and search it out Iudg. 18 5 6 they asked counsell of God to guide their feete in the way of peace It is dangerous to be cold and carelesse in coâsulting with him coming to his ordinance for it Good King Ioshua the Pillar of the hand and nursing father of the Church was killed by Pharaoh Necho 2 Chron. 35 22 because he consulted not with the mouth of the Lord but went out to try his owne strength Let vs not in the day of battell think the season lost or the time il spent that is imployed this way now is the acceptable time and it is no wisedome to delay or deferre it This was the wickednesse of Sauls heart when the noyse of the Philistims army came to his eare the Priest had brought the Arke to aske aduice of God he saide Withdraw thine hand 1 Sam. 14 18 19 that is the time serueth not to stand stay counselling and consulting with God haue away these things and let vs draw neere to the enemy an euident testimony that God had forsaken him and taken his Spirit from him that he might runne from one euill into another and so worke out his owne confusion Contrariwise we see that while Ioshua encouÌtred with Amalek a malicious and bloody enemy Moses continued in prayer and he preuailed more to the discomfiture and destruction of the Amalekites by the force of prayer then Ioshua by the dint of the sword Lastly let vs not feare the enemies of the Vse 3 Church but be strong and valiant and commit the cause vnto God Thus did Ioab when he entred the battell for the defence of Gods people and true religion 2 Sam. 10 12. Beâ strong and let vs be valiant for our people and for the Cities of our God let the Lord do that which is good in his eyes Thus Dauid comforteth himselfe when he fled from his sonne Abso on anâ was driuen out of his kingdome by treason treachery Psal 3 6 7 8. I will not be afraid of ten thousand of the people that should beset mee round about O Lord arise helpe me my God for thou hast smitten all mine enemies vpon the cheek bone thou hast broken the teeth of the wicked saluation belongeth vnto the Lord and thy blessing is vpon thy people Be not therefore dismayed discouraged when the enemies breathe out their threatnings against the Church band themselues together against Christ his religion and make their vnholy leagues for the vtter extirpation thereof the Lord that sitteth in heauen knoweth how to vexe them in his sure displeasure and to breake them in peeces like a Potters vessell and therefore blessed are all they that trust in him Verse 16. Assemble the people and I will giue them water So soone as they were remoued from the Riuer Arnon they came into a dry place where they wanted water but haue it immediately supplied of God Somewhat we see they had profited by the former iudgements which brake in as a fire among them consumed many For heere being in need and necessity they do not murmure against God as they had done before nor rage against Moâes as in former times but they wait the Lords leysure vntil he releeue them render thanks vnto him for his mercy receiued This benefit then is heere amplified by the cause I will giue them water From hence this Doctrine ariseth Doctrine The Lord supplieth the wants of his Seruants that the Lord supplieth the wants of his and helpeth them alwaies in time of neede When we are hungry he feedeth vs when we are thirsty he giueth vs drinke when we are naked he cloatheth vs when we are destitute he succoureth vs when we are in want hee supplieth vs when we are in any necessity he helpeth vs yea hee worketh myracles and changeth the course of Nature rather then forsaketh vs. He sent Manna to Israel when they wanted bread he strooke the stony Rock when they wanted drinke he sent his Angell to Eliah with food to strengthen him He neuer forgetteth those that are his he maketh the raine to fall and the sunne to shine vpon the very wicked and vngodly This the Prophet Dauid handleth Psalm 147 9 145 15 16. The eyes of all waite vpon thee and thou giuest them their meate in due season thou openest thine hand and fillest all things liuing of thy good pleasure He giueth to Beasts their food and to the yong Rauens that cry This the Lord
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 coÌplaine 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 â 4 and â 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 â 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
his power is not now weakened he can deale thus with all his enemies the enemies of his Church If he blow vpon them with the blast of his mouth they passe away suddenly as the chaffe is scattered before the winde An example heereof is recorded in the holy History 2 Chron. 20 23. when a great multitude of the Moabites Ammonites and Amorites assembled themselues to fight against Iehoshaphat after he had set himselfe to seeke the Lord proclaiming a fast throughout all Iudah asking counsell of the Lord and praying to him in the zeale of his spirit the enemies slew one another with the sword Thus doth God turn the edge of the sword drawne against the Church vpon themselues rescueth his people when there is none to helpe We haue had experience of Gods protection of his church our eyes haue seene and our eares haue heard how one hath butchered and murthered another whereby God hath giuen a time of rest and breathing vnto his seruants Hee is the same without changing with him is no variablenes neither shadow of turning if we turne to him with all our hearts he will turne to vs and not suffer the rod of the wicked alwaies to rest on the lot of the righteous lest they should put forth their hand to wickednes Therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages therof We haue heard of the murthers slaughters that were betweene the Moabites the Amorites in the which howsoeuer one sought to defend himselfe the other preuailed by vsurpation as might sometimes ouer-cometh right yet the purpose of God who ouer-swayeth all actions of men and draweth good out of euill was to giue rest to his people and to make them inherite and inhabite the Cities and Villages which the Amorites had wrongfully gotten Doctrine Gods childreÌ are oftentimes brought into the inheâitaÌce of the vnfaithfull Hereby we learne for our instruction that God oftentimes bringeth the godly and faithfull that please him to inherite the Lands and possessions of the wicked and vngodly Howsoeuer the beleeuers that feare God are many times thrust out of house and home and haue their lawfull possessions taken from them as we see in Naboths Vineyard 2 King 21 15. Gen. 21 25. and in Abrahams Well yet sometimes God returneth in mercy to the faithfull and maketh the substance and inheritance of the vnfaithfull to descend vnto them This is confirmed in the Booke of Exodus at the departure of Israel out of the Land of Egypt at which time GOD recompenced the sore labours and heauy trauels of his people imposed vpon them by cruell taske-masters For they asked of the Egiptians Iewels of siluer and Ingots of gold and change of rayment then the Lord gaue them fauour in the sight of the Egiptians so that they granted their requests inriched the Israelites and spoiled themselues Exod. 12 35 36. This goodnesse of God the Prophet with praise acknowledgeth toward his people saying He cast out the Heathen before them caused them to fall to the lot of his inheritance c. Psal 78 55. This verifieth the saying of the wise man Prou. 28 8. He that encreaseth his riches by vsury and interest gathereth them for him that will be mercifull to the poore And in another place Prou 13.22 The good man shall giue inheritance to his childrens children and the riches of the sinner is laid vp for the iust In like manner Iob describing the condition of the vngodly fheweth that though he should heape vp siluer as the dust Iob 27.16 17. and prepare raiment as the clay hee may prepare it but the iust shall put it on and the innocent shall diuide the siluer Thus God taketh away the things of this life from such as vse theÌ wickedly and bestoweth them vpon such as will imploy them lawfully Reason 1 The Reasons remaine to be considered to strengthen this truth and to make it appeare to the conscientes of all of vs to be a necessary and apparant truth First of all the mercy of God toward such as are sealed vp to be his seruants is without end there is no brim nor bottome of it If then his mercy surmount our thoughts he will let passe no part of his kindnes toward them that do feare him Thus the Prophet reasoneth Psal 136 21 22. Where vpon these examples of Gods great kindnes toward Israel in ouerthrowing Sihon King of the Amorites and Og the King of Bashan hee saith He gaue their Land for an heritage for his mercy endureth for euer euen an heritage vnto Israel his seruant for his mercy endureth for euer Whensoeuer therefore wee see this come to passe we must acknowledge the cause of it to be in God who ceasseth not to bee good to those that be his Reason 2 Againe God maketh knowne his power among his people to teach them to depend vpon him to shew vnto them that they serue not a weake and impotent God to instruct them to walke in the obedience of his waies This the Prophet pointeth out Psalm 44 2 3 and 111 6 105 44 45. Vse 1 The vses follow First this truth teacheth who is the soueraigne disposer of all things in heauen and earth namely God He ordereth kingdomes and disposeth Countries he giueth and taketh away hee encreaseth and diminisheth he maketh rich and maketh poore It is not our owne strength or pollicy it is not our owne care or labour it is the bountifulnes and blessing of God that is all in all We haue heere beneath vpon the earth Owners and Land-lords we haue such as account themselues possessours of houses and lands but we must know that wee are all Tenants at will we enioy nothing by Lease or Indenture for terme of yeares but hold the tenure of the Lands and liuings at the will and pleasure of the great and high Land-lord of all the world This is the confession of Hannah in her song of thanksgiuing 1 Sam. 2 7 8. The Lord maketh poore and maketh rich bringeth low and exalteth he raiseth vp the poore out of the dust and lifteth vp the begger from the dunghill to set them among Princes and to make them inherite the seat of glory for the Pillars of the earth are the Lords and he hath set the world vpon them Whatsoeuer therefore we haue let vs acknowledge therein not our owne desarts or merites but the goodnes of God toward vs filling vs with good things to serue him Secondly let vs from hence confesse that Vse 2 all the carke and care of man with his best endeuours cannot alwaies attaine to the benefit and fruite of his trauell but he prouideth that which another enioyeth This the Prophet Haggai testifieth chap 1 6.9 Yee haue sowne much and bring in little ye eate but ye haue not enough ye drinke but ye are not filled ye cloathe you but ye are not warme c. According to that which
withall For he endured as he that saw him which is inuisible Some were racked Heb 1â tempted tormented burned stoned would not be deliuered A wicked man is a very dastard and coward He feareth euery creature which is a great iudgment vpon him that will not feare God The darknesse of the night the solitarinesse of the place the falling of a leafe the crawling of a worme the flashing of the lightning the cracking of the thunder the guilt of conscience doth terrifie them But the godly are endued with true fortitude magnanimity of minde springing from the grace of faith and are bold as a Lyon Prou. 28 1 they are resolued of Gods presence with them and of his prouidence ouer them being ready to say with Dauid The Lord is my light and my saluation of whom shall I bee afraid The Lord is the strength of my life whom then shall I feare Though an hoast pitched against mee mine heart should not be afraid Psal 27 1 2 3. This made the Apostle when he heard that bands and afflictions abode for him in euery Citty to say What do you weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Acts 21 13. The faithfull indeed walke thorough maây tentations on the right hand and on the left and enter into many combates yet they shânne not the brunt of the battell nor feare to loke the enemy in the face nor shrink backe from the push of the Pâke because they haue put on the whole armour of God and haue their hearts setled and their heads coâered in the day of triall Therefore the Apostle exhoâteth that we should be strong in the Lord and put on the whole armour of God that we may be able to stand against the assaults of the diuell to resist in the euill day Eph. 6 11 12 13. It is not enough for vs to prouide armour and to haue it lying by vs as we see men in âheir houses haue Pikes and Halberts Corslets and Muskets hanging by the wals waxing rusty through want of vse but we must put them on and buckle them about vs wee must alwayes haue our loynes girt ââe 1â 35 our lights burning hauing on the brest-plate of righteousnesse taking the shield of faith and drawing out the sword of the Spirit which is the word of God Neither is it sufficient to defend vs to put on armour but we must put on the whole armour of God We must be armed from top to toe and leaue no part vnarmed and vnguarded lest the enemy espye his aduantage and worke our destruction We must be armed within and without before vs and behind vs in soule and in body in tongue and eare in head and heart For if Satan who as a roaring Lyon seeketh whom he may deuoure finde vs in any part or member naked vndefended we lye open to him to surprize vs at his pleasure and to bring vpon vâ swift damnation Dauid was armed with the armour of God being a man after Gods owne heart buâ because wheÌ he saw the beauty of Bathsheba ãâã 11 1 he made not a couenant with his eyes not to lust Satan ensnared him to commit folly At another time leauing his eares vnarmed and setting them open to the false information and accusation of Zââba ãâã 1â 3 he was drawne away to peruert iustice and to betray the cause of the innocent and to condemne the iust without hearing So four eare be at any time vnarmed it is ready to heare and receiue and beleeues slanders false tales against our brethren If the Helmet of saluation do not couer our head if the toong be not fenced the diuell will set thâ on work to deuise euil slanders and to publish them to the disgrace and discredite one of another Ionah was a man of God and a Preacher of repentance to the Niniuites yet because he left his tongue vnarmed and did not set a watch before his mouth he brake out into an open and insolent contempt of God saying I doe well to be angry vnto the death chap. 4.9 Seeing therefore we are compassed about with such an army of enemies that watch all occasions and seeke all opportunities against vs they are greatly deceiued that make the life of a christian to be an easie and ydle profession take the Gospel to bee a profession of liberty as the enemies of the grace of God obiect against vs for it may cost vs dearly euen the resisting vnto blood and the forsaking of all earthly commodities that the woâld holdeth in greatest price Let vs therefore as wise builders Luke 14 28 sit downe and cast our accounts before hand what our worke may cost vs. For such onely as continue to the end shall be saued Secondly let vs goe boldly forward in the Vse 2 duties of our calling The Church of God is not alwayes in one state Sometimes it liueth in quiet and peaceable times when the Gospel is publikely preached professed taught receiued with liberty of meeting together with freedome of conscience without opposition or gain saying as by the blessing of God it is among vs. Sometimes the truth of God is resisted the professours are persecuted the Gospel is suppressed and oppressed by the rage of the enemy the faithfull are slaine and put to death with all kinde of cruelty Notwithstanding let vs not feare their feare 1 Pet. 3.14 15 neyther be troubled but sanctifie the Lord in our hearts be ready alwayes to giue an answer to euery man of the hope that is in vs with al meeknesse and reuerence So then the godly should not feare the threatnings of the vngodly nor so be troubled as therby to abstain from such necessary duties as their callings do leade and direct them vnto but on the contrary make the Lord theyr feare and theyr dread and make a bold confession of the precious faith they conceiue as those that labour to maintaine a good cause with a good conscience Let vs all goe forward with courage and constancy in our callings let vs performe with diligence the duties laid vpon vs and albeit crosses do crosse vs in the way and many dangers meete vs wee must not shrinke backe but stand fast and goe forward in our profession This should be in all Magistrates that are as the Gods of the earth and the Ministers of iustice they must bee men of courage to performe the duties of theyr calling Exodus chapter 18 verse 13 they must bee endued with the spirit of power and of godly boldnesse to goe through with euery good worke with a constant resolution and not stand in feare of any man considering that the cause is the Lords which they handle They must call and compell others to walke in their duties that so the sword of the Magistrate may be ioyned with the word of the Minister This
meanes which are deceitfull but the vngodly being of the world relye on worldly meanes and put their confidence in an arme of flesh This difference Dauid acknowledgeth and setteth downe Psal 20 7 8. Some trust in Chariots and some in Horses but we will remember the Name of God our Lord They are brought downe and fallen but we are risen stand vpright Where the Prophet declareth the diuers practises of the men of this world the children of God which are not of this world and sheweth the yssue of them both The godly shall stand vpright and abide vnmoueable as a Rocke but the other shall fall to the ground and vanish as a shadow The godly grow strong and their defence is sure albeit many oppose themselues against them and intend mischiefe to ouerthrow them yet still they rest in God and remaine vndaunted and therefore shall preuaile in the end whereas worldlings that put not their trust in God but in the things which they behold with a fleshly eye which are temporall deceiue theÌselues and all their hope shall perish Secondly let vs marke the certainty of the Vse 2 destruction of carnall men concluded with God For if their confidence be weake and all their hope and expectation vaine wherin they trust then let them not thinke to escape wheÌ they promise vnto themselues peace and security Iob 8 14. suddenly the day of vengeance cometh and shall light vpon them and all their trust shall be as the Spiders web which albeit to day it be builded aloft yet to morrow it is swept away For they leane on a broken staffe of wood which not onely cannot helpe but the shiuers runne into their hand and wound it 2 Kings 18 21. Ier. 17 5 and 49 16. Vse 3 Lastly let vs learne this duty not to depend on vaine things as riches friends honours and policies but on God which is vnchangeable vnmoueable and let vs resigne vp ourselues into his hands This the Prophet vrgeth and exhorteth vnto in many places Psal 62 8 9 10 118 8 9 and 146 3 4. True it is we are not to refuse good meanes offered and affoorded of God vnto vs but are bound to vse them as blessings and instruments by which he will helpe vs for then we trust not in the creature but in the Creator himselfe in whom onely we must confesse is the power to helpe It is a great cause why God oftentimes blesseth not good meanes when wee trust in them rob God of his glory and doe not waite for a blessing at his hands This causeth the Lord to crosse vs to curse his own benefits because we seeke not him but sacrifice to our owne Nets Hab. 1 15 16 burne Incense to our owne yarne we put our confidence in the outward meanes sometimes in Princes sometimes in pollicies sometimes in men sometimes in Mountaines forsaking God and therefore when we hope for helpe by them God bloweth vpon them and turneth them to our hurt and destruction Asa King of Iudah Being diseased in his feet sought not the Lord in his disease but trusted in the Physitions 2 Chron. 16 12 therefore they could do him no good The rich man in the Gospel that said to his soule Luke 12 19 20 21. Soul thou hast much goods laid vp for many years liue at ease eate drinke and take thy pastime receiued this answer O foole this nighâ will they fetch away thy soule from thee then whose shall those things be which thou hast prouided So is he that gathereth riches to himselfe and is not rich in God Wherefore it standeth vs vpon to call vpon God to giue a blessing vpon his owne helps and meanes giuen vnto vs otherwise though wee haue all helps in our owne hands to defend our selues Nah. 3 8 9 10 and offend the enemy fenced by the Sea fortified by Ships blessed by Princes backed with friends stored with munitions ayded with confederates and armed with multitudes of men yet must our comfort affiance and confidence bee in the Lord alone Hereunto commeth that which the Prophet Esay saith chap. 31 3. The Egiptians are men and not God and their horses flesh and not spirit and when the Lord shall stretch out his hand the helper shall fall and he that is holpen shall fall and they shall altogether faile Verse 7. And the Elders of Moab and of Midian departed hauing the reward of the soothsaying in their hand In these words note the pollicy of the wicked they lay a baite before him to catch him and carry not their hands empty which was a great tryall and tentation to a man of his humour and one of the diuels hungry Chaplaines For albeit Wizards and Coniurers and such as are counted cunning men and women offer to helpe others to money and to enrich them with treasures yet liue most commonly basely and beggerly themselues Take a view of Witches and Coniurers that sell their soules to the diuell and receiue his marke as the badge of their profession and behold how wretchedly and miserably they liue aboue all others in a poore and simple estate glorying to be able to stand others in stead but not enabled to helpe themselues Wherefore these leaguers knowing the disposition of Balaam carry their reward and his wages with them to make him to assent to them and to grant their petition This teacheth Doctrââ Gaine ãâã are a dârouâ teâ That gaine and rewards are a great tentation to attempt euill actions Man I say is of himselfe prone to wickednesse but when gaine is offered and gifts are giuen they are a powerfull meanes to deceiue and corrupt the coÌscience The diuel being by long experience priuy to our corruption and knowing how effectuall bribes and rewards are to draw men to sinne laid his bayte before Christ and offered all the Kingdomes of the world and the glory of them if he would fall downe and worship him Mat. 4 8 9. So when he entred into Iudas and filled him full of all iniquity he preuailed this way with him to sell his Master for money to betray him into the hands of sinners saying What will ye giue mee Math. â and I will deliuer him vnto you This preuailed in Lot he forsook Abraham dwelt in Sodome Gen. 1â was carried away with earthly commodities and smarted for it This the Apostle noteth to haue bene the cause that Demas fell from the truth Because he embraced this present world forgetting that the amity of the world is the enmity of God insomuch that whosoeuer will be a friend of the world maketh himselfe the enemy of God 2 Tim. 4 10. Iam. 4 4. This also our Sauiour declareth by the Parable of the rich man Luke 14 16. who sent out his messengers and bad his guests who refused to come pretending sundry excuses one said I haue bought fiue yoake of Oxen and I go to proue them I pray thee haue me excused another saide I
the Infidels when they should learne that he is the God that ruleth and ordereth all things in heauen and earth that disposeth the counsels of his enemies and maketh them further the good of his people that depend vpon him Yea when God saw his couetous humour and wicked heart that hee would not rest in his word nor obey his commandement giuen vnto him first by way of an Ironicall concession he biddeth him goe howbeit in his wrath indignation but yet reserueth to himselfe the rule of his tongue the power of his speech and the gouernment of all his works as seemed good in his heauenly wisedome As if the Lord had said Forsomuch as the messengers be so importunate with thee and thou so earnest with me that thou wilt take no denyall nor rest in my word nor yeeld thy selfe to my charge goe to goe forward follow thine owne course runne on of thine owne head yet will I bridle thy tongue thou shalt not speake what thou desirest nor doe what thou delightest in but what pleaseth me Balaam glad of this answer and thinking this concession better then a denyall reioyced in his heart that he had leaue as if there had beene some change in God and told it to the Embassadours he prepareth for the iourney sadleth his Asse and consenteth to goe with them which is the second part of his answer Here obserue with mee agaâne a false finger most wretchedly dissembling one part of the diuine Reuelation imitating therein his master the diuell who in his tentation of Christ Mat. ââ Psal ââ and allegation of the Scripture omitteth a principall part to peruert the meaning of the words and to draw our Sauiour into wickednes So whereas God had challenged as proper and peculiar to himselfe the ordering and disposing of all his affayres that albeit he had liberty to go yet his going was with restraint and limitation that he should speake no more then God should put in his heart yet the wizard neuer declareth this to the messengers which neyther pleased him nor would pleasure them neyther profit him or them Onely he feedeth his owne foolish fansie in this that he was bidden to goe which God before had denyed vnto him Now hee taketh hold presently on these words and went with a ioyfull heart hoping that in time the same God wold suffer him to curse them also For as God had said at the first thou shalt not goe yet after said Go with them so he supposed that albeit hee had forbidden him to curse the people yet afterward he hoped to finde a change in this as he thought he had gained in the other and so conceiued a strong imagination that the Moabites should bee fully satisfied himselfe plentifully rewarded and the Israelites miserably cursed and detested This is the summe and effect of these words Now let vs come to the Doctrines arising out of the same Verse 16. Be not staied from comming vnto me for I will promote thee vnto great honour Consider here the couetousnesse of this false Prophet He had receiued a charge and commandement not to goe yet seeing new regards come with the new messengers he would not rest in Gods former answer He had beard the will of God wherein hee ought to haue rested but pricked forward with couetousnesse and allured with the recompence of reward he comforteth the men that were sent vnto him to attaine their purpose This the Apostle Peter noteth describing the false Teachers which priuily brought in damnable heresies he saith They forsooke the right way and haue gone astray following the way of Balaam the sonne of Bosor c. 2 Pet. 2 verse 15. And the Apostle Iude speaking of such like Teachers as turne the grace of God into wantonnesse and bring vpon themselues swift damnation saith Wo be vnto them for they haue followed the way of Caine ãâã 7. and are cast away by the deceit of Balaams wages and perish in the gainesaying of Core See heere the force and power of worldly wealth it is able to set open the gates that are shut vp with barres and bolts And albeit this point hath in part beene handled before yet because it is offered to our considerations againe in this place it is not to bee passed ouer without further meditation From hence we learne ãâ¦ã God ãâ¦ã that the loue of this world and the hunting after honour and dignity preferment and promotion cause men to make shipwrack of a good conscience and draw them from obseruing the lawes of God and from resting in the knowne will of God Hereunto commeth the reproofe of Reuben who being called came not to the battel fought against the Canaanites neyther furthered the worke of God that his people had in hand but had their mindes fastened to their riches and dwelling in a fat and fruitefull soyle they set their hearts vpon the world For the diuisions of Reuben were great thoughts of heart Why abodest thou among the sheepe-folds to heare the âleatings of thy flockes for the deuisions of Reuben were great thoughts of heart Iudg. 5 15 16. The like appeareth in the Prophesies of Haggai where the people fell to build their own houses and left the house of the Lord desolate therefore the Prophet saith Is it time for your selues to dwell in your seeled houses ãâ¦ã and this house lie waste What was it that preuailed with our first Parents in the Garden to entice theÌ from God and to hearken to the tentations of the diuell Gen. 3 3 4. but hoping for honour and aduancement in a better condition This bayte was laide before Moses in Pharaohs Court he was tempted with dignities allured with delights prouoked with profits he had laid before him the glory of a kingdome the pleasures of the Court and the treasures of Egypt Heb. 11 24.25 26. yet he preferred the suffering of aduersity the shame of the Crosse the fellowship and communion of Saints that so he might be receiued into the bosome of the Church Thus we see that the loue of the world the things of this world drew this Sorcerer away from vpright iust dealing If honour had bene offered vnto him alone or riches alone if they had come seuerally vnto him they had bene of great force but coming ioyntly together and rushing vpon him as an armed man they are more forcible and powerfull to preuaile with him The Reasons are to be wisely waighed of Reason 1 vs to gaine our affections to imbrace the Doctrine before deliuered First the setting of the heart vpon the loue of riches is the beginning of all euils and the fountaine froÌ whence sundry mischiefes do proceed is auaileable to draw from all good into all euill This the Apostle vrgeth 1 Tim. 6 9 10. They that will be rich fall into tentations and snares and into many foolish and noisome lusts which drowne men in perdition and destruction for the desire of money is the roote
subiect vnto God But when he had nearkened to the olde serpent and disobeyed the commandement of God the whole course of Nature was turned he hid himselfe from the presence of God and feared the creatures which before hee ruled To conclude therefore seeing it is God who is the cause of our peace let vs rest vpon his prouidence and protection and seek earnestly reconciliation with God that wee may haue the inward peace of a good conscience which howsoeuer the world may striue to disturbe and hinder yet cannot take away from vs as our Sauiour Christ promiseth Iohn 16. verse 33 In me ye shall haue peace in the world yee shall haue affliction And againe Iohn 14 27. Peace I leaue with you my peace I giue vnto you not as the world giueth giue I vnto you So that in regard of this spirituall peace of the faithfull coÌsisting partly in our peace with God which is the Fountaine and partly in our peace of conscience which is the fruite Psal 25 our soules are assured to dwell at ease in the middest of all troubles wee shall be comforted and by his prouidence and protection be secured howsoeuer our bodyes bee tossed and turmoyled For this spirituall peace not onely may stand but is euermore ioyned with crosses and persecutions Verse 24. Behold the people shall rise vp as a Lyon and lift vp himselfe as a young Lyon hee shall not lye downe till he eate of the prey c. In these words the estate of the Church is described after sundry conflictes in this life It hath many enemies that for a time rise vppe against it but in the end the Church shal rouze vp it selfe and arise as a Lyon who will not couch till hee haue taken and eaten his prey This shal be the strength of the people of God in subduing and ouercomming all theyr enemies This was begun by Moses prosecuted by Ioshua continued by Dauid and fulfilled by Christ Who ruleth in the midst of his enemies and shall bring all things in subiection vnder his feete Doctrine ãâã Church ãâã in the ââââe vicââer all âââes Psal 110 1 2. From hence we learne That the Church in the end shall haue victory ouer all enemies that set themselues against it They dash themselues against the Rocke that shall breake them in peeces for howsoeuer they oppose themselues against the good estate thereof they doe but kicke against the goad as stiffe-necked hard-hearted beasts that haue not learned to beare the yoke of God nor to acquaint themselues with the wayes of godlinesse God will shew himselfe most powerfull in ouerthrowing and discomfiting the enemies of the Church This euidently appeareth by the history of the Church in Egypt in Babylon as also in the bookes of Exodus and Ester The Prophet Dauid declareth ãâã 14 and ãâã 8. that notwithstanding the rage of Gods and his enemies He that dwelleth in the heauens shall laugh the Lord shall haue them in derision yea he shall crush them with a scepter of Iron and breake them in peeces like a Potters vessell Psal 2 4 9. This Christ our Sauiour teacheth his Disciples when he sent them foorth to worke myracles and to preach the Gospel of the kingdome to be at hand he prepareth them for the Crosse he foretelleth them what they should looke for I send you as sheepe in the midst of wolues but beware of men for they wil deliuer you vp to the Councels they will scourge you in their Synagogues they will bring you before Rulers they will betray you to your enemies and ye shall be hated of all men for my sake but hee that endureth to the ende shall bee saued Matth. 10 16 17 22. Reason 1 The Reasons are euident For first the Lord Iesus is the King of his Church he hath the keyes of hell and death He openeth and no man shutteth he shutteth and no man openeth Reuel 1 18. Iohn 10 28. He is the Shepheard of his sheepe his sheepe heare his voyce he knoweth them they follow him he giueth vnto theÌ eternall life so that they shall neuer perish neyther shall any pluck them out of his hand He is the head of the Church and quickeneth all the members of his body by whom we haue redemption through his blood euen the forgiuenesse of our sinnes Col. 1 18. Seeing therefore Christ Iesus is the King of his Church the Shepheard of his sheepe the Head of his body wee cannot doubt but he will defend his Church saue his sheepe keepe safe and sound the members of his body that none shall be able to destroy them or to take them out of his hand Reason 2 Secondly our weaknes is not hidden from the Lord he knoweth whereof we are made he remembreth that we are but dust yea a winde that passeth and cometh not againe Therefore the Apostle saith that God is faithfull which will not suffer vs to bee tempted aboue that we are able but will euen giue the issue with the tentation that we may bee made able to beare it 1 Cor. 10 13. So the Prophet teacheth that the rod of the wicked shall not alwayes rest vpon the lot of the righteous lest the righteous put foorth their hand vnto wickednesse Psal 125 3â declaring that the Lord appoints his for a time to be afflicted yet in the end they shall be deliuered and the wicked shall not be suffered in their oppressions The vses are now to bee handled First Vse 1 this teacheth for our instruction that the Church hath alwayes enemies in this world against which it must continually striue and fight There is no victory before the battaile there is no conquest before the fight We are all souldiers and warriours in this life to fight the battels of God we must not dreame of liuing euer in rest and pleasure Humility and misery must go before honour and glory the crosse commeth before the crowne we must wrastle before we can haue the garland 1 cor 9 24 25. wee must runne before we can obtaine the goale we must striue before we can haue the mastery we must labour before we can receiue the fruites we must fight before we can win the victory This is it which the Apostle sheweth vnto vs 2 Tim. 2 5 6 11 12. Thus it was with Christ first he suffered aduersity and then hee entred into glory first he endured the Crosse and despised the shame and then he was set at the right hand of the Throne of God Luke 24 26. Hebr. 12 2. This is the way let vs walke in it He is a foolish husbandman that will look to reape before he haue sowed The Disciple must not looke to be aboue his Master nor the seruant aboue his Lord. We must through manifold tribulations enter into the kingdome of heauen and all that will liue godly in Christ Iesus must suffer persecutions This is our lot portion this is the cup which is prepared for vs to drinke
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 ãâã 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 theÌ 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 wheÌ 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
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 fâr 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
much the rather because it is so generally neglected Nay it is not onely shamefully omitted but the contrary is commonly practised For how many are there that make a mocke at the miseries of the Church as Shemei did at the troubles of Dauid who cursed him when he should haue comforted him 2. Sam. 16 7. Thus are the deare Saints of God dealt withall thus they are reuiled and railed vpon with horrible taunts thus they are slandered and reproached with bitter imputations such as the diuell deuiseth and malice setteth abroach The bowels of their pity are breathings out of cruelty Their shewing of compassion is the adding to their affliction Their visiting of them in their aduersity is a casting vppon them of the greatest miserie These are the daies of the patience of the Saints which are filled with reproaches and giue their cheekes to him that smiteth them Lamen 3 30. Let them commit their causes to God who in his good time will looke vpon them for good and reward their enemies according to their workes Verse 17. Vexe the Midianites and smite them Heere is the commandement giuen by God to Moses and by Moses to the Israelites to execute vengeance vppon the Midianites because they drew the people of God into sin allured them to whoredome enticed them to idolatry and brought vpon them a most fearfull iudgement that entred in among them destroyed many thousaÌds of them This commandement giuen in this place is afterwards renewed and executed according to the direction giuen vnto them For inasmuch as they troubled Israel the Lord troubled them to be put to the sword so that their cities were burned their goods were spoiled their Women captiued their Kings destroyed and all theyr males massacred This is set downe more at large in Numb 31 1 2. where the Lord spake vnto Moses saying Reuenge the children of Israel of the Midianites and afterwards shalt thou be gathered vnto thy people And Moses spake to the people saying Harnesse some of you vnto war and let them go against Midian to execute the vengeance of the Lord against Midian Seeing then that they haue such a charge commission from God to destroy them we learne from hence That warre is lawfull Doctrine The people of God may lawfully make warre The people of God may lawfully make wars both offensiue and defensiue against their enemies The truth hereof appeareth in many places of the word of God This is charged vpon the people of God Deu. 7 2. 20 10 11 12 13. WheÌ the Lord thy God shall bring thee into the Land whither thou goest to possesse it and shall roote out many nations before thee then thou shalt smite theÌ thou shalt vtterly destroy them thou shalt make no couenant with them nor haue compassion on them And afterward in the same book when thou comest neere vnto a city to fight against it thou shalt offer it peace but if it will make no peace with thee but make warre against thee then thou shalt besiedge it and the Lord thy God shall deliuer it into thine hands and thou shalt smite all the males therof with the edge of the sword So when Amalek fought with Israel in Rephidim which was the first of the nations that encountered with theÌ after they came out of the land of Egypt Moses saide to Ioshua Choose vs out men go fight with Amalek so hee discomfited Amalek and his people with the edge of the sword Exod. 17 9. The like we see in Ioshua the Generall of the Lords hoast at the taking and winning of Ioshua so soone as the wall fell down at the sounding of the Trumpets and the shouting of the people they tooke the City and vtterly destroyed all that was in the City both maÌ and woman young and old with the edge of the sword Iosh 6 21. 10 13. This the Prophet teacheth when hee praised the Lord for deliuering him from the hand of all his enemies Psal 18 34 37 38. He teacheth my hands to fight so that a bow of brasse is broken with mine armes I haue pursued mine enemies and taken them and haue not turned againe till I had consumed them c. Reason 1 And howsoeuer these testimonies may seem sufficient to perswade this truth yet we shall be better confirmed therin if we consider the strength of reason to inforce the former truth First it is a title proper to God to bee called the Lord of hoasts and al warres lawfully vndertaken are called the battels of the Lord so that as God is serued in the day of battell so he is the Captaine and Leader of the Armie Hence it is that Moses saieth The Lord is a man of warre his name is Iehouah Exod. 15 3. This is it which Saul said to Dauid when hee promised to giue him his eldest daughter to wife Onely be a valiant sonne vnto mee fight the Lords battels 1 Sam. 18 17. And it is saide that many of the enemies of Gods people fell downe wounded because the war was of God 1 Chron. 5 32. Seeing then God is the Lord of hoasts a man of war the Captain of the army the onely author and sole giuer of victory wee must needs hold that warres are lawfull and may bee lawfully vsed and taken in hand Reason 2 Secondly as wee are taught the lawfulnes of war by the titles of God so we are farther assured of it by the speciall commandements which God giueth for the carrying of armes against common enemies as also by his gracious and mercifull promises made vnto his people for good successe and prosperous proceeding in their iust cause honest quarrel To this purpose tended the law of God charging Saul to smite Amalek and to destroy all that pertayned to him and to haue no compassion vpon them but to destroy them all 1 Sam. 15. Iudges 8 1 3. Likewise the Lord charged Ioshua to take all the men of war with him and to lye in wait on the backside of Ai to take it and to slay the inhabitants thereof with the sword Neither had the people of God onely the charge of a commaÌdement but the comfort of a promise the commandement to warrant them the promise to strengthen and incourage them When Ioshua was to go against Iericho which was shut vp closed because of the children of Israel the Lord said vnto him Behold I haue giuen into thy hand Iericho and the king thereof and the strong men of war Iosh 6 2 3. And afterward when sundry kings gathered themselues together against the Gibeonites that had subiected theÌselues to the Israelites the Lord said vnto Ioshua Feare them not for I haue giuen them into thine hand none of them shall stand against thee Iosh 10 8. Thirdly as the children of God haue prayed Reason 3 for the help of God in the successe of their busines and in the workes of their hands that they haue attempted and haue beene heard so when
they haue gone into warre to fight with their enemies they haue called vpon his name and receyued great comfort This we see euidently in the practise of Ioshua who prayed vnto him in the day when hee gaue the Amorites before the children of Israel Ioshua chap. 10. verses 12 14. Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and there was no day like that day before it nor after it that the Lord heard the voice of a man for the Lord fought for Israel When the Philistines were assembled against Israel the children of Israel sayde to Samuel Cease not to cry vnto the Lord our God for vs that hee may saue vs out of the hand of the Philistines 1 Samuel chapt 7. verses 8 9 10. Samuel cried vnto the Lord who heard him and thundered with a great thunder that day vppon the Philistines and scattered them so they were slaine before Israel And there is a notable example hereof recorded in the first of the Chronicles the fift chapter and the 20. verse touching the sonnes of Reuben of Gad and of halfe the Tribe of Manasseh They were holpen against the Hagarims who were deliuered into their hand and all that were with them for they cryed to God in the battell and hee heard him because they trusted in him If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre and preparing themselues vnto the battaile wee cannot doubt of the lawfulnesse of the worke it selfe seeing almighty God vseth not to heare those that goe about euill but sendeth his curse vppon them Fourthly the word of God setteth downe Reason 4 the duties of those that manage the matters of the field as of the King of the Captaine of the common souldier which it would neuer do if the callings were vnlawfull For as wee conclude marriage to be lawfull and an honorable ordinance of God because the Scripture setteth forth the duties of maried persons aswell of the husband toward the wife as the wife toward her husband so in as much as we finde the duties of such as go to war aswel of those that are commanders as of those that are vnder commandement described plentifully and fully in the booke of God wee cannot call the lawfulnes of their office in question Hence it is that the Lord teacheth Ioshua the duties of his calling Iosh 1 6 that he should be strong and of a good corage that he shold meditate in the booke of the Law and assure himselfe that he would be with him and not leaue him nor forsake him so that there shold not a man be able to withstand him all the daies of his life So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues and to bee directed how to escape the wrath of God to come Luke 3.14 he said vnto them Do violence to no man neither accuse any falsely and be content with your wages The particular handling and setting downe of these duties inforceth the acknowledgement of the lawfulnes of the calling Reason 5 Lastly we shall see the lawfulnes of warres if wee consider the lawfull causes of a lawfull warre The first is the defence of true religion against the oppugners thereof as appeareth by the words of Ahijah to Ieroboam and all Israel 2 Chron. 13 6. The second is that such as are oppressed for religion may bee freed and deliuered as we see in the histories of the Iudges who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors The third is for the necessary defence of the Commonwealth by repulsing iniuries offred Iudg. 11 13 â Sam. 10 4. â Chron. 14 9 1 Sam. 30 18. Genes 14.16 1 Chron. 18.1 by reuenging indignities and assaults and by recouering things lost as their wiues their sonnes their daughters their goods their possessions their cities their substance dominions The ouerthrow of the Commonwealth bringeth the ruine of the Churches peace For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace Ieremy 29 7. so when the Common-wealth is spoiled the libertie and freedome of the Church is diminished as appeareth in sundry places of the Lamentations âamen 1 4 5. Vse 1 Let vs now make vse of this doctrine and apply it to our instruction First it is required of euery one to haue courage Wee must not grow feeble and faint-hearted we should not feare nor be discouraged but be bold as in the worke of the Lord assuring our selues that the Lord is our strength who teacheth our hands to fight and our fingers to battell Psalme 144 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem he said to his Captaines souldiers Be strong and couragious feare not neither be afraid for the king of Ashur neither for all the multitude that is with him for there is moe with vs then is with him with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels 2 Chron. 32 7. This appeareth in the exhortation of Nehemiah when Sanballat and Tobiah conspired to come to fight against Ierusalem to hinder the building of the wall he said Be not afraid of them remember the great Lord and fearfull and fight for your brethren your sonnes and your daughters your wiues and your houses Neh. 4.14 The heathen Captaines that carried their men to battel were alwayes wont as we see in prophane histories to put courage into them not to feare to looke the enemy in the face but their onely or cheefest reason to mooue them was earthly glory that either they should liue in wealth or dye with honor It is not so with the people of God they haue greater Reasons to worke in them the gift of valour and hope of victory True religion therfore doth not weaken the hearts of men and make them Cowards It is no enemy to true fortitude and manhood The Reasons why true Religion giueth courage in battel For first it teacheth and informeth the conscience that the cause and quarrell in which the warriour fighteth is good iust and warrantable by the word of GOD which maketh him stand vpon a sure ground without which knowledge in the heart how vgly how foule how sauage how cruell a thing is the effusion and shedding of blood What an horrible and grisly a spectacle is it to see Villages and Townes burned Cities and Castles ruinated Churches and religious places ouerturned bodies dismembred with Ordnance the ayre infected with stench the ground embrued with blood the country wasted grasse and corne troden downe and spoyled and all places with feare and terror filled Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood Secondly as true religion establisheth the conscience touching the lawfulnes
of warre so it teacheth them to commit themselues and theyr liues into the hands of God as vnto a faithfull keeper to consider that an hayre cannot fal from our heads without his prouidence Matth. 10 30. and to be perswaded that if they stand conquer they conquer to the Lord if they be wounded and fall they fall and dye to the Lord. Lastly the word of God teacheth that the battell is the Lords and the victory is also the Lords that the honor and glory thereof may be returned vnto the Lord. He giueth and taketh away he saueth with many or with few to teach vs to depend vpon the mouth of the Lord to be guided by his wisedome to follow his counsell and direction in all our affaires that so our battels may be the battels of the Lord. To this purpose did Ioab speake to his brother going to fight with their enemies when he saw the front of the battell was against him before and behinde If the Aramites be stronger then I thou shalt helpe me 2 Sam. 10 11 12. and if the children of Ammon be too strong for thee I wil come and succour thee be strong and let vs be valiant for our people for the Cities of our God let the Lord do that which is good in his eyes Thus did Dauid coÌfort himself 2 Sam. 15 25. when he was driuen out of Ierusalem through the treason of Absolon saying to Zadoc the priest Cary the Ark of God againe into the Citty if I shall finde fauour in the eyes of the Lord he will bring me againe and shew me both it and the Tabernacle thereof but if hee thus say I haue no delight in thee behold heere am I let him do to me as seemeth good in his eies Thus then we see that all the Lords soldiers that fight his battels and inroll their names in his muster booke must be men of stout courage and valiant men at armes as they that go about a good worke he receiueth none into his camp that are faint-harted and white-liuered soldiers which are not able to incorage themselues but are able to discourage others Hence it is that the Lord charged the officers or Heralds aâ armes to make proclamation in the audience of the people Whosoeuer is afraid faint-hearted Iudges 7 5. let him go and returne to his house lest his brethrens heart faint like his heart Deut 20 8. God would haue wars made in his name and therefore he would haue souldiers go to them without feare If a man be afraid it is a token he hath no trust in God for he hath power to ouercome fearfulnes This serueth to reproue all those which wanting the vertue of valor and this gift of magnanimity do betray themselues and yeeld vnto most vnequall conditions and make an agreement with dishonorable termes When Benhadad the king of Aram laide siedge to Samaria and sent vnto Ahab saying Thy siluer and thy gold is mine also thy women thy faire children are mine 1 Kings 20 4. Ahab stooped and submitted himselfe vnto him hee did not make resistance with courage but yeilded vnto him like a coward saying My Lord king according to thy saying I am thine and all that I haue Our trust confidence must be in God and then we shall not feare what man can doe vnto vs. Vse 2 Secondly seeing wars are lawful being vndertaken vpon iust causes wee must depend vpon God for good successe Wee must not trust in speare or shield in horse or man but arme our selues with the shield of faith put vpon vs the helmet of saluation we must put on patience and humble our selues in prayer vnto God when we go into the field and are to buckle with our enemies For how should the Lord helpe vs when wee do him not the honor to call on him in the day of trouble We must looke vp vnto him from whence our helpe commeth that he may couer our heads in the day of battell This we see practised in Iehoshaphat when he went into battell against enemies strong in fortifications valiant in corage and infinite in multitude both by word and deed he confirmed the hearts of the people 2 Chron. 20 20. Heare ye me O Iudah ye inhabitants of Ierusalem put your trust in the lord your God and ye shall bee assured beleeue his Prophets and ye shall prosper and he appointed singers and them that should praise the Lord in going forth before the men of armes and saying Praise ye the Lord for his mercy lasteth for euer We are commanded to sanctifie all our works by prayer we haue promise of no blessing from God otherwise then as we aske it from him The food of our bodies the affaires of our life the workes of our hands the successe of our iournies our sleeping waking our health and wealth are sanctified by prayer and are not sanctified without prayer For except the Lord builde the house and watch the city Psal 127 1 2. the worke of the builder and the labour of the watchman is in vaine If then in the dayes of peace where the danger is not so present nor so certaine wee are charged to commend our selues our soules and bodies vnto God and al things that any way concerne vs and belong vnto vs much more ought we so to do when we go into the battell where the sword deuoureth one as well as another and taketh away life without difference This vse condemneth two sorts of men which runne into two extremities and forsake this meane propounded heere vnto vs and required of vs. First such as presume vpon their owne strength Luke 12 15. doe not make God their strength For as in peace and plenty men trust in their own store and abundance which they haue prepared albeit no mans life standeth in his riches so in time of warre if once forces be leuied munition prouided and all things prepared to take the field men grow secure and thinke themselues to want nothing But no mans life consisteth in his armour no mans defence standeth in his weapon It behooueth the Lords soldiers before euer they put on armor to reconcile themselues vnto God and to make euen reckoning with him that he may turn his wrath vpon their enemies knowing that hee which putteth on his armour cannot boast as he that putteth it off And as many sin against God by presumption so do others by despair their hearts and hopes are gone they cannot lift vp their eyes with affiance vnto the heauens then which there cannot bee a greater dishonor done to the Lord. So then our surest and safest way is to rely vpon God for our deliuerance and to intreat his protection to be a buckler round about vs before vs behind vs on the right hand and on the left Let praier be esteemed our best armour and defence When Ioshua fought with the Amalekites that fought to keepe Israel from the land
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 ãâã the Law ãâã be vsed âââfully 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 aââââ 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. 1â 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 saluatioÌ 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 theÌ 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
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 huÌble 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 beloÌg 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 coÌmeth 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 siââe 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
Salomon was not ignorant but knew well enough what was true honour yet he giueth this counsell not to seeke any honor by reuenge Prou. 24 29. Say not I will do vnto him as he hath done to mee I will render to the man according vnto his worke It is the common sicknesse and disease of the world to requite like for like taunt for taunt and rebuke for rebuke and they thinke they may doe it lawfully and measure to others that measure which they haue measured vnto them whether it bee in word or deede stripe for stripe blow for blow wound for wound But this is a part of our naturall corruption which did appeare in the auengers of blood mentioned in this place Vse 2 Secondly as it reprooueth errors in opinion so it doth likewise errors in conuersation in the practise of life which meeteth with many abuses First here is reproued the common practise of fighting and quarrelling which alwayes beginneth with hatred oftentimes endeth with blood These are they that make no conscience of doing hurt and iniurie vnto others 1 Thess 4 6. 1 Cor. 6 7 8. Many do hold it vnlawfull to strike the first stroke and to offer the first blow and minister occasion of strife but if another strike them and begin the fray they thinke they may lawfully strike againe and return as good as is brought and that with an ouer-plus and aduantage This is to make Magistrates stand for ciphers and Lawes to bee of none effect or to waxe rusty in bookes as a sword in the scabberd Christ reproueth this retayling of like for like both by word and by example By word Matth. 5 39 40 41. Ye haue heard that it hath bene said An eye for an eye and a tooth for a tooth but I say vnto you resist not euill but whosoeuer shall smite thee on the right cheeke turne to him the other also c. By example for when he was smitten before the high Priest he smote not agayne Iohn 18 22 23 but defended his owne innocency So did Micaiah the Prophet 1 Kings 22 24 25 and Paul the Apostle Actes 23 3 they defended their cause by word but smote not with the fist These examples of the best we ought to haue before vs to bee guided by them who were ledde by the good spirit of God But in our daies when men are charged with contempt of Lawes and Magistrates of God himself in pursuing their priuat grudgings and quarrels if they can say Why did he giue the occasion Why did he begin with me Why did he strike the first stroke They thinke they haue spoken wisely and answered the matter very sufficiently But thus might the Prophets and Apostles as well haue pleaded for themselues and giuen as good a reason of their dealing if they had stricken againe yet they stayed their hands and would not giue blow for blow and they are commended in the word of God The Apostle would neuer haue set foorth the patience of Christ for our imitation who when he was reuiled reuiled not againe and when he suffered he threatned not but committed himselfe to him that iudgeth righteously 1 Pet. 2. vers 13 if he might haue done wrong for wrong but he sheweth that Christ suffered for vs leauing vs an example that we should tread in his steps Secondly this condemneth the practise of many masters who doe after a sort nourish quarrels and contentions as much as in them lyeth within their owne doores For if they haue a seruant who being prouoked stricken by his fellow-seruant will not by and by flye in his face and strike again or being challenged the fielde will not take vp the bucklers and answer the challenge they account it the tricke of a coward and esteem such as vnfit seruants to dwell with them For if hauing a defiance giuen him he take not vp the gantlet they thus reason and conclude with themselues If hee will not draw his weapon in his owne cause he will neuer draw it in mine if he will not strike for himselfe being prouoked he will neuer strike stroke for his master if he be assaulted This may be a rule from humane policy but it is no rule in Christian piety neyther is it after the doctrine which is according to godlinesse It is the duty of seruants being stricken to complaine vnto theyr masters and it is no disgrace or reproch to do so except it be a shame and dishonor to submit themselues to Gods word Euery master is a Magistrate within the walles of his owne house to order his seruants family aright Euerie master is a magistrate in his owne house Hee must giue no approbation to priuate reuenge but make peace among them teach them to suffer wrong rather then to offer and prepare to beare a new iniury rather then seek to reuenge an old as we heard before by the expresse commandement of Christ Not that we should vnderstand his words literally to turne the other cheeke to him that hath stricken one or to giue away our cloake vnto him that hath taken away our coat for Christ him selfe being smitten did not so but hee speaketh comparatiuely do so rather then reuenge thine owne cause But as challenges into the field are vnlawfull so none is bound in honor to answer such challenges Neyther let any man thinke it is a disgrace and discredit to refuse a challenge No disgrace to refuse a challenge For besides that true grace and glory standeth in obedience vnto God wherefore I pray you serueth the master in the house and the Magistrate in the common-wealth but to take vp quarrels that arise the one among his seruants the other among his subiects It is a principall part of their office to decide and determine the differences betweene seruant and seruant betweene subiect and subiect And remember this rule that there can bee no credite gotten by sinning against God Vse 3 Lastly we must take notice of this corruption and shew the duties of loue one to another euen toward our enemies Luke 6 33. Esay 11 6 7 9. Matth. 5 44. 1 Pet. 2 21 23. Now the holy Scripture layeth before vs sundry motiues to moue vs to lay aside all maliciousnesse and desire of reuenge Motiues to moue vs to lay downe reuenge and to shew our selues courteous and gentle kinde and tender-hearted one toward another First except we forgiue we can haue no hope or assurance to be forgiuen but iudgment shal be mercilesse to them that shew no mercy Matth. 6 14 15. Iam. 2 13. Matth. 18 35. We shall finde such measure at the hands of God as wee our selues measure vnto others And Christ enforceth the truth of this by doubling of the sentence both for greater certainty of the matter and for deeper impression in the conscience Secondly God hath forgiuen all his children for Christs sake He might haue many iust quarrels and controuersies against vs for our
sinne voluntary or vnuoluntary and withall he sheweth that such vnwilling man-slaughter is a sinne Yea this is so cleere a point that Cardinall Allen forgetting the doctrine of his fellowes and the foundation whereupon they builde in his booke of popish pardons chapt 5 telleth vs out of the Councell of Ancyre holden well neere 1300. yeares since in the purest time of Christian religion when our aduersaries dare not say that the faith was corrupted that the Apostles and Bishops haue euer beside the preaching of the Gospel exercised the power of the keyes coÌmitted to the Church and inflicted due punishment for euery deadly sinne iustly respecting the greeuousnesse thereof and among the rest he noteth that for murtherers if it were not voluntary were appointed seuen yeares penance but if it were wilfull till the ende of their life Now would this Councell so ancient and so pure as the Iesuite pretendeth haue enioyned so long penance and punishment for innocent persons and such as had committed no sinne at all So then to ende this matter albeit the Lord acquit the party after a sort that hath slayne a man vnwittingly so that there shall no iudgement of death passe vpon him yet hee was constrayned to forsake his owne house and inheritance and to dwell in a strange place and to suffer many inconueniences to his decay and impouerishing and peraduenture his vtter vndoing his wiues and children Wherefore God would haue the party that offendeth vnwittingly neuerthelesse to abide some punishment to the intent he may humble himselfe And I suppose there is no good man if such a thing should befall him but would be humbled and greeued for it all the dayes of his life and craue of God forgiuenesse of what is past albeit there were no euill meant on his part and likewise pray vnto him earnestly for the time to come that he would rule his hands and his feete better so order all his steppes that he neuer swarue froÌ his holy commandements Now to come to the ground of the Doctrine three sorts are heere directed touching blood the people the auenger and the Iudge The people is restrayned the auenger is permitted the Iudge warranted and allowed The people is restrayned not permitted the auenger is permitted not restrayned the Iudge is permitted and allowed nay commanded to draw the sword The people sinne if they shed blood the Iudge if he do not This teacheth that it is a sinne for men to do that which GOD hath appointed to bee done Doctrine We may not doe lawfull things vnlawfully when they haue no particular calling or commandement for them to doe it This is manifested vnto vs in the facte of Zipporah the wife of Moses taking a knife and circumcising her sonne Circumcision was one of the sacraments that God had ordayned that euery male of eight dayes should be circumcised and haue the foreskinne of his flesh cut off Exo. 4 25. howbeit she sinned greeuously because she would doe it without a calling which was for man not for the woman to do and therefore it appeareth shee had no moe children as we obserued elsewhere chap. 12 and beside she wanted the presence and company of her husband a long time after and when she returned vnto him shee was vexed and afflicteâ by the emulation of Miriam aââ Aaron So Saul sinned in offering vp sacrifice who ought to haue stayed for the comming of Samuel sacrifices were commanded of God but he did it without a calling therefore Samuel telleth him he had done foolishly 1. Sam. 13 14. The like we might say of Vzziah 2 Chron. 26 16 otherwise a good king he went into the Temple of the Lord and presumed to offer incense which was peculiar to the Priests and therefore hauing no direction from God though hee did a good thing yet he was presently smitten with leprosie 2 Chr. 26 14 20. This we saw before in Korah and his company chap. 16. Amnon abusing his sister Tamar by filthy incest ought by the law of God to suffer death Absolon killeth him with the sword he did that which God commanded Leuit. 18 9 29 and Dauid had to answer for it because he put him not to death neuerthelesse Absolon sinned greeuously in the doing of it because he was no Magistrate 2 Sam. 13 28 So then the point is plaine that a man may sinne and that greeuously in doing the things that God commandeth when he hath no warrant to do them The grounds are these First he doth it Reason 1 without any commandement from GOD. Whensoeuer a commandement is limited to persons and places to them it is a commandement and to no others The commandements and orders that are directed to such as are free of a citty or of a company or incorporation are no commandements to those thar are forrainers so in this case a commandement to some maketh it a sinne to them if they leaue it vndone whereas on the other side the not commanding maketh it a sinne to others that doe it because it is the commandement that maketh things eyther lawfull or vnlawfull Where there is no sight there can be no blindnesse but it is blindnesse when it is found in the subiect where sight ought to be We cannot say there is blindnesse in a stone because it is not capable of sight Therefore wee say that in indifferent things there can be no sinne eyther to do or not to do the ground is because there is no commandement Secondly it is a rule that all good being out of his proper subiect is euil Consider this in the natural body Is it not euil in nature for the eye to be in place of the hand that should be in the head Or for the finger to grow in the fore-head that should be in the hand this maketh a monster in the body when a member is out of his proper subiect So we may say for morall good wheÌ it is out of his proper place it is no more good but is turned into euill If any aske what is the proper subiect of good I answere the proper subiect of good is he to whom it is commanded and the vnproper subiect is where there is no such commandement Vse 1 By this a man may looke into himselfe and see as it were in a glasse the defects and deformities of his soule and namely that hee doth many things good for the matter and substance and good in those that haue a calling and commandement for it yet euill in him because he wanteth a commandement and consequently hath no warrant for the doing thereof All such haue cause to humble themselues for the euill which they haue brought vpon themselues by doing good things without any good calling To preach the word to administer the Sacraments to make publike prayer are necessarie parts of the holy worship of God that must be performed they are the onely instruments to saue the precious soules of men and yet these euen these are
Exod. 20 7 and therefore the errour of the Romanists is blasphemous who lay this iniustice vpon God that he forgiueth the faithfull theyr offences but retayneth the punishment All men doe very willingly confesse that it is a very haynous crime to condemne the iust man but they doe not in like manner and with like zeale abhorre from iustifying the vngodly but the Spirit of God testifyeth that they are both abhominable in his sight he abhorreth the one no lesse then the other Why the guilty ought not to bee spated and so it ought to bee with those that sit in place of iudgment otherwise they transgresse the Law of God which commandeth that his blood should be vpon his owne head Againe such persons are for the most part made worse and worse and are neuer brought to repentance as experience commonly teacheth Besides by this sparing and winking at euill the godly are often grieued and sometimes are emboldened to euill Lastly other wicked men by their example are encouraged and theyr hearts are hardned Hence it is that Salomon sayth Prou. 24 24 Hee that saith vnto the wicked Thou art righteous him shal the people curse nations shall abhorre him This equity doth Moses also propound in the Law If there bee a controuersie betweene men and they come vnto iudgement that the Iudges may iudge them then they shal iustifie the righteous and condemne the wicked Deut. 25 2. But it will be said Obiect that the Scripture teacheth that God iustifieth the vngodly Rom. 4 5 and therefore hee that executeth iudgement may do the like also I answere first Answ that is lawfull for God to do which is not lawfull for man Againe God in iustifying the vngodly of vnrighteous maketh him righteous and by paying a deare price for him cleanseth and washeth away his impiety and giueth vnto him another minde then he had before which no mortall man is able to do and therefore it is vnreasonable to pretend the example of God or to alledge it to iustifie themselues when they iustifie the vngodly This corruption must needes be euill because it proceedeth from euill fountaines for iudgment is stayed or peruerted eyther through feare or couetousnesse or hope or hatred or fauour or malice or letters or such like affections which blinde the eyes and stoppe the eares and peruert the wise 2 Chron. 19 6 7. But in the meane season they displease the Lord and by winking at the wicked they make theÌselues abominable to the chiefe Iudge of heauen and earth before whom they must come to be iudged and in sparing of greeuous transgressours which ought to be punished they make themselues accessaries to theyr transgressioÌs many times like Saul Ahab Pilate they beare a part of the punishment Secondly this admonisheth all Iurers that Vse 2 they take great heed whom they acquit and whom they condemne If they condemne the innocent theyr blood will be required at their hands And if they iustifie any that are guilty of blood which is a crying sinne or other haynous enormities labour the rest of their fellowes companions to ioyne with them they are brethren in euill and stayne the iudgment seat with vnrighteous proceeding which is worse then if they should cast dust and doung in the Iudges face These doe often forget that they are sworne men and giue theyr verdict vpon theyr oth for if they did they would not so lightly set theyr soules to sale These for the most part thinke themselues excused by the Iudge and hang more vpon his mouth then hold themselues to the matter Such persons ought not to be simple men but such as should be able to iudge and to discerne betweene right and wrong Vse 3 Lastly let vs come to witnesses which are other parties in the matter of iudgment and are especially aymed at in this place it directeth and informeth them to know what they do and where they stand Let them take heed what they depose lest by forswearing themselues they renounce the liuing God and bring damnation vpon theyr soules A man would thinke that an oth were such a weight and burden vpon the conscience that no man would dare to steppe forth and lay his hand vpon the booke and afterward sell himselfe to the diuell There is nothing so vile wretched but some will bee found as vile to set it on foot If Ahab be sicke for Naboths vineyard Iezabel can quickly by her letters procure two false varlets and vnthrifts in Samaria to beare false witnesse against him 1 Kings 21 10. So when the malice and enuy of the Pharisees grew to be extreme against Christ and that they feared the fall of theyr kingdome though he were innocency it selfe yet there were found false witnesses to condemne the innocent Math. 26 60 61. Hence it is that the Ecclesiasticall Lawes haue not hand ouer head admitted all without difference and discretion to be brought and allowed as witnesses but haue set downe seuen iust considerations of exceptions against witnesses in this manner Aetas conditio sexus discretio fama Fortuna fides The first point to be respected in witnesses is that they be of age for such as are infants children or yonglings know not the depth of the cause nor the validity of an oth nor the distinction of matters whereupon they are to be produced and therefore they may stand by while the iury is impanelled And to these we may ioyne the old doting age which decayeth in vnderstanding no lesse then it doth in strength of body Secondly the condition of the persons whether they be bond or free The tenant for his land-lord the seruant for his Master the father and sonne one for another are worthily esteemed to be partiall witnesses Thirdly the sexe whether it be man or woman for a womans testimony wanteth much of the weight of the other because many of them are partiall and passionate light creatures if it be opposed against the testimony of a wise and considerate man They are soone ledde aside by affection by pitty or fauor and therefore neuer any of them were admitted to sit in place of iudgement where the Iudge should know neyther father nor mother Fourthly discretion for idiots and lunatike persons or mad men would prooue but mad witnesses to be admitted in tryals of truth who cannot discerne aright of themselues and of theyr owne estate For how should they be able to diue into the causes of other men that haue not the vse of reason or vnderstanding Fiftly fame is not to be contemned in this case for they should bee men of good report and credit in the places of theyr abode not common swearers not lyers not drunkards and ruffians for such as sweare commonly make no more conscience of an oth taken before a Iudge then of an oth sitting vpon theyr ale-bench and such as are tainted and stayned with the reproch of many euils will easily bee drawne to adde one sin of periury
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 theÌ 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 caÌnot 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 theÌ 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 Obiecticâ that such marriages are many wayes offensiue and that we
are commanded to giue no offence to Iew or Gentile or to the Church of God 1 Cor. 10 32 neyther to them that are within nor to them that are without But by such mariages the papists are offended the ignorant people that know not the law are offended the weaker sort that ought to be respected are offended and many of the godly brethren are offended and generally not some fewe but the whole multitude I answer Answer heere is much a doe about offence and this is in effect as much as to say that all men take offence at it howbeit this conceyte is ouer lauish I confesse if this were true in euery part there were iust and necessary cause to forbeare our Christian liberty for a time rather then to giue an vniuersall offence But I neither see nor heare of any such scandals or exceptions taken by the multitude which also are the ignorant sort against such matches Touching the offence of the multitude or ignorant sort which are dayly in vse and practise before theyr eyes neither is there any reason or likelihood that they should take such offence because they were the parties to the law-making in the high Court and Councel of Parliament for the lawfull liberty of such matches and they haue the tables of degrees in manie places hanging openly in theyr Churches to be seene and read of all and carry often about them or at least haue in their houses the English Bibles expressing the same in commoÌ vse Touching the offence of the particular weaklings Touching the offence of the weake such as it may be are or at least may be in any estate when any such appeare and are knowne they are much to be respected and a long time to be borne withall but yet not alwayes for there is a time of ignorance to bee allowed to such or rather a time wherin they are to learne and to be instructed til the Christian liberty be sufficiently made knowne vnto them This hath beene already thoroughly performed to any that haue minds to learne or hearts to enquire or eares to heare and therefore there is no reason that theyr wilfull ignorance and causlesse offence should still hold our Christian liberty in perpetual slauery and seruitude This therefore onely remaineth further to be performd in regard of their offence to proffer the meanes of satisfaction and resolution by opening to them the truth wherein if they wil still persist obstinate and stiffe-necked against the cleere shining thereof in their faces as the Sun at noone day then I may well say the offence is taken by themselues and wilfully holden rather then giuen by others and then they haue more neede to learne a rule of charity of the Apostles mouth then to teach vs one which is not to iudge their brother nor to condemne another mans seruant but themselues seeing he doth stand or fall to his owne master Rom. 14 4 10 and euerie man at the last day shall giue accounts for himselfe to God that iudgeth the quick and dead before whose iudgement seate all must stand And therefore they are not to iudge theyr brother in that which he doth to the Lord with thankfulnesse as did those that did eate to the Lord with thankefulnesse verse 6. and were not to be iudged by theyr brethren therein where if I do not mistake I take the offence to bee the more forcible then in this of the marriage of couzen germans because that offence was grounded vpon the ceremoniall Law of God then buried and abolished whereas this offence in the marriage of cousen germanes is grounded eyther vpon the rotten post of our owne fancy or vpon the ragged peeces of the Popes Canons Besides the fauouring of the weake brethren in those ceremonies of Moses Law was onely in the time of the infancy of the Gospel but when once in farther growth and deeper roote taken of the Gospel they were vanished by the cleere manifestation of the truth then they were mightily oppugned by the Apostles and the offence little fauoured In this case do we stand at this day in this matter of marriage between cousin germans after so long abolishing of those popish Constitutions to the contrary Touching the offence of the Papists and sufficient manifestation of the law of God against them so that the offence of the Papists is little to bee regarded especially seeing it tendeth to the bringing of vs backe againe to their Canonicall seruitude that is the Antichristian yoke which God forbid For seeing we are escaped from them why should wee suffer our selues to be entangled therewith againe and why do we not rather stand for the christian liberty whereunto the Lord hath called vs And if we will soberly and seriously consider of this matter we shall find that offence is rather giuen to a Papist by refraining that Christian liberty of Gods Law then by professing vsing of it in such marriages as are against their Canon And by making scruple of such mariages as are prohibited by the Popes Canon doe we not confirme the Papists in the idoll subiection to the Popish Canon and make them still to iudge amisse of the Christian liberty giuen vnto vs by Gods Law and professed also by our owne Lawes To conclude a Papist no doubt would be more offended in his conceyte to see any refuse theyr Canonicall obedience by approouing or making such matches prohibited by them whereas by refrayning or not approouing such mariages great occasion is giuen to make the Papistes thinke well of theyr Canon and of him that made it Lastly from hence ariseth comfort to those Vse 3 that are already entred into such marriage as now we iustifie to bee lawfull Howbeit as they that disswade marriage in this kinde do notwithstanding professe ingenuously that they seeke not to intangle any mans Conscience that hath so matched so in like manner I write not to perswade or encorage any that are free to match this way neyther doe I see why any should bee discouraged from it or left comfortlesse that are already entred into it Againe albeit I teach the lawfulnes of this marriage yet I would haue no man presume to enter and aduenture vppon the same with doubt of mind and perplexity of conscience because then it becommeth sinne to him forasmuch as hee doeth it not in faith Lastly where the ciuill Magistrate doth restrayn and prohibit this degree it is meete reason that the people should forbeare the same as in all other ciuill ordinances which are not repugnant to the morall law of God True it is in Geneua and other free Cities there is some restraint of this degree as appeareth by the Confession of âaxony sect 18. Harmony of the Church sect 18. touching marriage neuerthelesse touching the lawfulnesse of the marriage of cousin germans Beza is plaine in his obseruations vpon that Confession when he sayth Wee admonish the people diligently that they doe not thinke that this degree is
that flourish 123 b. why those of the heathens prospered p. 124 a. Communion of two sorts 292 with Christ and one with another 307. b. 508 b. it teacheth loue 749 b. especially that in the spirit p. 750. Company of wicked auoid 163 b. 591 b. 999 1100 the branches of it 163 280 b. in what cases lawfull and in what not p. 281 a. 661 a. Companions with euill men are punished p. 660. Confession of sinnes 805 it is necessary 312 the want of it dangerous 316 the properties p. 317 b Conscience p. 411 a. Contemners of the Gospel p. 32. Contentation required 94 245 530 630 b. 1029 b. how many waies men do faile in it p. 99 100 183 a. Contentions in the Church p. 554. Continency See single life Continuance in sinne dangerous p. 917 b. Corruption of nature 161 the fruites of it p. 162 a. Couetousnesse 103 242 887 it deceiueth many 1027 b. it bringeth nothing home 1028 the euils of it 1114 b. it is idolatry 103 it may bee in the poore ibid. the branches of it 104 b motiues to auoide it p. 1227 b. Couenant betweene God and man p. 499 a. Counsell euil giue not 1003 b. good counsell follow whosoeuer giue it p. 1006. Creatures suffer with men 667 they must bee vsed with thanksgiuing 738 the smallest sent of God are mighty 799 they are weary of wicked men p. 875. Crying sinnes 308 what the cry of sinne is p. 309 a. Curiosity p. 522 a. Cush is not alwaies Ethiopia p. 550. D Dauids sinne how great it was p. 299 a. Death common to all 726 it maketh all equall 727 we must prepare for it ibid. it is the effect of sinne p. 1125. Death cutteth not off good workes 450 a. beeing sudden it is feareful 548 b. how we bring it vppon our selues ibid. the day of it vnknowne 548 and wherefore ibid. Decency what p. 59 b. Defrauding p. 840. b Delay dangerous p. 38 b. Departure out of the Church reproued p. 287. Despaire of no mans saluation p. 52â a 907 b. Deuices of euill men come to nothing p. 1030. Deuils cannot worke miracles 680 how great their knowledge is 988 b. their subtilty to seduce men p. 1037. Difference betweene sin and sin 635. not all equall ibid. between the Priests and Leuites p. 695. Dignity of the ministery p. 447. Discomfort often from such as should comfort pa. p. 553 b Discontentment p. 241 b Diseases of the soule worse then of the body p. 279. Disgrace it is not to godly children to descend of vngodly parents p. 1109. Disgrare it is not to refuse a challenge p. 1242. Doubting p. 170 b. 171 a. Diuinity of the Diuines of Doway p. 1242 b Drunkards defence p. 851 b. Drunkennes 252 b. how it may be knowne 537 b the signes and effects of it p. 538 a. Duels vnlawfull 304 1123 b. causes and effects thereof ibid. Duties of children to parents 1167. of parents toward their children 1168 b. of wiues to theyr husbands 1170. of husbands to their wiues ib. E Earthly things 1002. they are often giuen to the godly p. 453 b. Earthly pilgrim is a Citizen of heauen p. 1215 b. Eate as in Gods presence 631 it must be religious p. 537. Election of God p. 578 b. Election of the Ministers how p. 470. Encouragements in well doing p. 393 b. Enemies of the Church are cruell 763 are Gods enemies 516 b the diuell worketh in them 763 they often preuaile ouer the Church 776 b they are not consumed at once 858 b they leaue no meanes vnattempted to plot the Churches ouerthrow p. 940. Enemies differing ioyne against the Church p. 879 Enuy to be auoyded 543. remedies to keep vs from it ibid. p. 185. Enuy not wicked men p. 547 b. Epha what it is p. 359 b. Equiuocation p. 376 a. Eternall life a rest p. 1141 a. Euill is twofold p. 665 a. Euill actions haue ill successe p. 998. Euill company p. 589. Euill men account the Church as a prison 231 They prolong the time with God 249 b. They feare where no feare is 874 they are Cowards 875 they proceed from euill to worse p. 1061 Euill men rest vpon vaine things 885 they are often constrained to confesse their sins 911. and to giue testimony to the truth p. 923. Euil parents bring a curse on their houses 1081 b good parents a blessing p. 1083. Euill reports p. 776 b. Euill workes shall be rewarded p. 450 b. Examination before the Supper 480 wherein it standeth ibid. Examples what not to be followed 1169 b. of euill do corrupt page 529. they are not to be followed p. 585 Exhort one another p. 86 b. Excommunicate who are to be 264. 290 b. 291 a What duties are to be performed to them 293 265. not to be familiar with such Ibid. Their fearfull estate p. 266. Excommunicate are to be barred from the Worde and Sacraments 275 266 267. they are as Heathen and Publicans ibidem they are to be held infamous ibidem they are deliuered vnto satan 268 they are to be shut out of all christian churches ibidem Princes Lawes against them 269 we must shun their companie 271 275 the children of such may be baptized 291 492. the family may conuerse with them 275. who are to be excommunicated page 290 b. pag p. 291 a. Excommunication 258. it ought to haue place in euery Church 277. the ends of it 293 b. what is obiected against it 258. it is to be vsed vnder a Christian Magistrate 262. what it is Ibid. 290 it is to be executed vpon a member of the Church 263 291 how the Papists abuse it 364. 271 the end of it is the recouery of them p. 266. Excommunication blotteth men out of the number of Gods people 266 the sentence is ratified in heauen ibid. it is to bee denounced with sorrow 276. sundry abuses of it 271 it is not to be executed rashly 272 but when there is iust cause Ibid. it is not of the essence of the Church 273 277. it cannot depriue of temporall possession Ibid. it cannot be executed against such as are not of the Church p. 274. Executioners of iustice 640. why commonly infamous Ibid. Experience of mercy assureth more p. 608 861. F Face of God what p. 422 b Failings of Gods seruants many 538 b. why recorded in Scriptures p. 585 b. True Faith of an applying nature p. 1232 b. Faith is not in mans power 88. a none must sweare by it 373. a how it is knowne to be true 489. required of all Communicants 501. being weake it is auaileable p. 816 b. Faith of the Greeke Church touching Purgatorie p. 714 b. Faithfull that shew mercy receiue mercie 336. they haue often earthly blessings 453 b. they are greeued when kept from Gods seruice 482. they desire others to be equall to themselues 544 b. they must not greeue at it 545. a. they are the wicked mans benefactors 557 b. they are the house of God 563 b. their life is
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 âuckling 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
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 theâr 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 wâse 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 offâc 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 Mâhâmât the gâaâ 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 ofâer of peace This putteth vs in minde that wee should indiâe our heartes to sâeâ 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
of faith established So then the people in doing some good to the Ministers doe more good to themselues they minister to them in temporall things but they receiue at their hands spirituall and eternall things and therfore they are not to leaue them and forsake them but to maintaine them profit them to comfort them of whoÌ they receiue comfort 11 And the Lord spake vnto Moses saying 12 Speake vnto the children of Israel and say vnto them If any mans wife goe aside and commit a trespasse against him 13 And a man lie with her carnally and it be hid from the eyes of her husband and bee kept close and she be defiled and there be no witnesse against her neither she be taken with the manner 14 And the spirit of iealousie come vpon him and he bee iealous of his wife and she be defiled or if the spirit of iealousie come vpon him he be iealous of his wife and she be not defiled âent Peâââ Numer It is well obserued by some writers that Moses intreateth in this Chapter of remouing of three impediments and hinderances that were among the people of God one of vncleannesse another of vnrighteousnesse the third of suspicion We haue spoken already in the former part going before how impurity is to be banished and how wrong and iniustice is to be purged Now we come to consider how euill surmises and suspicions are also to be taken away which is done by setting downe the try all of the suspected wife whereby the innocency of the woman is reuealed and the iealousie of the husband is remooued and the trueth of the matter before hidden is tryed Before we spake of such crimes as are open manifest now of that which is not certaine but only suspected not cleere in it selfe but doubtfull âât iealouâââ But first let vs speake of Iealousie in generall which is the bane and poison of marriage and maketh that sociable life to be vncomfortable and mingleth it with worse then gall and wormewood Iealousie therefore is a griefe of mind arising from hence that another is iudged to enioy that which we desire to haue wholly and properly as our owne and none beside vs to possesse any part with vs. Heere then we cannot abide any community but hate it as our enemy and the right cause of this iealousie Or we may describe it otherwise on this manner It is an affection proceeding from feare to haue that communicated to another which we challenge and couet to retaine as peculiar and proper to our selues alone âereof ieaâie consiâ From hence it appeareth farther what the nature of iealousie is to wit that it is mixed and compounded partly of loue partly of feare and partly of anger Of loue which admitteth no fellow partner in the thing he loueth Th m. â secund quaest 28. art 40. For as the king will suffer no companion to be equall vnto him or partaker with him in his kingdome so will the husband suffer no corriuall to mate him in his loue Of feare lest another enioy the vse of that which we cannot abide or suffer he should enioy Of anger whereby it commeth to passe that he is ready to breake out to seeke reuenge and punishment vpon him that hath offended him that way as Pro 6.34 he beareth no ransome For Iealousie is the rage of man therefore he will not spare in the day of vengeance he will not regard any ransome neither will he rest content though thou giuest many giftes For in this doth the husband suppose the estimation of his owne person the dignity of his children and the honor of his whole family to consist whiles the wife keepeth the marriage-bed chaste and vndefiled and giueth no iust occasion to be suspected of dishonesty and vncleannesse And on the otherside he accounteth all things in the house turned vpside downe his person disgraced his children embased and his family turned into a stewes by the false dealing and the leude practise of his vnchast wife Hence it is that Salomon saith A vertuous woman is the crowne of her husband Prou. 12.4 and contrariwise shee that maketh him ashamed is as rottennesse in his bones Wherefore God established this speciall Law in this place both that false suspicion might be resisted and that no crime though neuer so closely and cunningly committed should be vndetected For albeit it be practised secretly it shall be discouered openly according to the saying of our Sauiour oftentimes repeated in the Gospel uke 13.2 8.17 Matth. 10.26 There is nothing couered that shall not be reuealed neither hid that shall not be knowne Now let vs come to the order of the words In this tryall of the woman suspected of adultery we are to consider two points first The order of the words the setting downe of the Law Secondly the conclusion of the whole matter In setting down the law we are to obserue three points first the propounding of the cause is noted Secondly the determination of the cause is handled Thirdly the issue or euent of the whole processe is declared Touching the matter or cause it is propounded in these foure verses to wit from the 11 to the end of the 14 verse which is twofold in one and the same point of iealousie one if the woman haue committed adultery from whence ariseth a iust and lawful iealousie the other if she haue not committed adultery whence proceedeth a foolish and an euill grounded iealousie The first point is propounded on this manner Put the case a man haue a wife that hath gone aside and deceiued him and committed fornication and he doth not certainly know it neither can euidently prooue it because he can produce no winesse that saw her and she will not make a voluntary confession of her fact committed This is handled in the 11 12 13 and part of the 14. verse The second is set down in this sort Put case she haue not gone astray neither hath beene defiled which is briefly signified in the latter end of the 14. verse In both these whether she be guilty or not guilty the case is doubtfull the husband in perplexity of the matter and therefore in the next words that come heereafter to be considered the Lord himselfe deliuereth the way and meanes how the doubt may be dissolued and that which is secret may be cleared and decided Thus much touching the order Before we come to the doctrine that ariseth from hence it shall not be vnprofitable or any whit from our purpose to answere such Obiect 1 questions as arise out of this diuision And first of all forasmuch as nothing doth more crosse the law of loue and rule of charity then to suspect euill of our neighbour it may bee demaunded to what end and purpose God giueth liberty to the husband to pursue his wife following his corrupt humour and suffereth him to call his wifes name and credit into question defaming and shaming her
his souldiers willing them to bee strong and valiant and to play the men for their people and for the Cities of their God and then let the Lord do that which seemeth good in his eyes 2 Sam. 10 12. So the people of God had promise of the destruction of Iericho neuerthelesse they must compasse the walles seuen daies together and blow with Rammes hornes or else they could neuer haue entred the City Iosh 6 4 5. Secondly to neglect the meanes is no better Reason 2 then a flat tempting of God For when Christ our Sauiour was tempted to cast himselfe downe from the pinnacle of the Temple he sheweth that the dooing thereof were a tempting of God Math. 4 vers 7. It is written Deut. 6 16. Thou shalt not tempt the Lord thy God He repelleth the tentation by this Scripture Whereas therefore there was an ordinary and common way to descend by staires he could not cast himselfe downe without manifest tempting of God It is the duty of euery one in his calling to Vse 1 vse the meanes carefully conscionably that God hath appointed if euer we looke for any blessing from him Hence it is that Paul instructeth the Church of the Thessalonians to labour and worke with their owne hands and to do their owne businesse 1 Thess 4 vers 11. It was not enough for them to say they depended vpon GOD for their food and daily bread but they must worke out his prouidence by their diligence in their calling We haue no promise of blessing without this God was able to haue giuen the Israelites the Land of promise without this search yet hee would haue this meanes vsed for the manifestation of his owne glory and for their further assurance of it For meanes are granted to helpe vs not to helpe GOD vs that neede them not GOD that needeth them not Secondly we must take heed we doe not trust in the meanes although wee be commanded Vse 2 to vse them yet should we not rest in them but looke higher and lift vp our eieâ farther otherwise they are meerely vaine eyther to helpe or deliuer vs to saue or defend The Prophets teach that an horse is a vaine thing and Princes vaine to trust in This appeareth in that proud Goliah the chaÌpion of the Philistims 1 Sam. 17 45. hee came in the confidence of his owne strength with a sword with a speare and with a shield but did they profit him nothing at all his helmet of brasse vpon his head his coate of male vpon his body his greaues of brasse vpon his legs his target of brasse between his shoulders the staffe of his speare like a weauers beame could doe him no good they were the god vpon whom he depended Contrariwise Dauid sheweth where his hope and trust was when he saide vnto him I come vnto thee in the Name of the Lord of hostes the God of the armies of Israel whoÌ thou hast defied The inhabitants of Iericho trusted in their high thicke and strong walles but this proued vaine for they found little defence and releefe in them when notwithstanding all their courage and confidence GOD laide them flat to the ground by weake and simple meanes Iosh chap. 6 verse 20. It is in vaine to trust in riches Luke chap. 12 verse 20 or in strength Iudg. chap. 16 verse 17 or in wisedome 2 Sam. chap. 17 verse 23 or in all these Ier. chap. 9 verse 23 because GOD can ouerturne them with the least breath of his nostrils Vse 3 Thirdly learne that God is not tied to vse meanes he can when he pleaseth worke without them as he did in the creatioÌ giuing light to the world without the Sunne and taking away the light thereof in the time of Christs passion Math. 27 45. Darknesse was ouer all the Land So he nourished Moses and Eliah forty daies without food He hath bound vs to them when he hath giuen them howbeit hee hath not bound himselfe euermore to vse them Vse 4 Fourthly seeing this is required of vs in temporall and earthly things much more is it necessary in heauenly things Such persons as will vse no meanes whereby they may come to faith and repentance do indeed no more repent and beleeue then a man can bee able to liue and prosper to grow and waxe strong without meate and drinke And heerein we are to beware of a twofold deceit A twofold decâit bewitching the world whereby many sorts are blinded and bewitched The end of our faith is the saluation of our soules 1 Pet. 1 9. To attaine to this we must vse the helpes and meanes that God hath left sanctified Neuerthelesse Satan perswadeth many thousands in the world that they shall attaine wel enough to this end and ariue safely in this harbour although they neuer vse the meanes and that they shall in good time reape eternall life though they neuer sowe the seeds of a sanctified life Now is the seed time now is the time of labouring and of working we shall neuer reape a good haruest and a plentifull reward if we vse not the meanes to come thither He that sitteth still and runneth not at al can neuer winne the prize or weare the garland But as it is with vs in temporall things for the sauing of the body so it is in spirituall things for the saluation of our soules Notwithstanding men are for the most part great enemies in this respect to their owne soules They say God is a mercifull God and Christ Iesus is a most blessed Sauiour we hope he wil saue vs and bring vs to heauen and yet they omit and neglect and contemne the meanes of saluation to wit the hearing of the word the calling vpon Gods Name and the receiuing of the Sacraments They that vse these carefully and conscionably declare plainely they looke for saluation as for others we regard not their words when we see they looke one way and their works another It is in vaine to dreame of saluation without vsing these We imagine an heauen to our selues without these and a saluation of our owne deuising but in the meane season let vs take heed lest we be shut out of Gods heauen and depriued of that saluation which he hath appointed for his children This serueth to meete with a peruerse and prophane opinion of such as reiect second causes as needlesse and vnprofitable which reason that if God haue elected any to saluation what need they care what they do they are sure howsoeuer they liue to bee saued and if God haue reiected any they shall bee damned how well soeuer they liue To answer these vaine and ignorant persons Two rules touching Gods ãâã obserue with me two found rules to bee knowne and acknowledged in Christian religion first the chiefe and principall cause being put and granted it is not necessary that the second and instrumentall cause should bee remoued and taken away both of them may well stand and agree together For