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 â—eral rules â—irect our â—ons 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 â—n 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 â—oh 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 â—m 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
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
vntill they haue little left or none at all themselues They will not worke vppon the Sabbath nor go to Plough but they will not sticke to go to play and vse pastimes to follow idlenesse and to be ordinarily absent from the holy ordinances of God They scorn to be accounted rebels as too grosse a tearme for them yet they can disobey superiors yea mock and deride those that are set ouer them both Magistrates and Ministers They abhorre the name of a murtherer but they can fight and quarrell braule fret and fume against others forgetting the rule of the Apostle Whosoeuer hateth his Brother 1 Iohn 3 15. is a man-slayer and ye know that no man-slayer hath eternall life abiding in him They will not be Adulterers Fornicators but they break out into wantonnesse and nourish the occasions that engender them surfetting drunkennes idlenesse wanton lookes wanton company wanton daliance and such like They hate the name of Theeues and robbers and those that wil stand by the high way and take a purse but they will couzen and circumuent their neighbour defraud and oppresse him in buying selling and bargaining with him if by any meanes they can goe beyond him neuer remembring either the commandement or punishment set downe by the Apostle Let no man oppresse of defraud his Brother in any matter 1 Thes 4 6. for the Lord is an auenger of all such things as wee also haue told you before time and testified These are they that wil not beare false witnesse but they are inuenters of euill or spreaders abroad of euill reports to the hurt of their brethren make no conscience at all of a lye These are not dutifull children which obey to halfes so faile in their obedience For as the Apostle teacheth Whosoeuer shall keepe the whole Law Iam. 2 10 11 12. yet faileth in one point he is guilty of all c. Thus then we see by this doctrine they are reprooued that contemne the worde and will not heare that are content to heare but will not obey and such as obey but it is not fully and faithfully it is so farre forth as pleaseth themselues not regarding to please God to whom they either stand or fall Secondly seeing our duty to â—ods Commandements Vse 2 consisteth in obedience this teacheth that it is necessary for all men to knowe them We cannot call vpon him of whom we haue not heard we cannot beleeue that which we neuer learned wee cannot practise those things which we do not vnderstand A seruant can by no meanes do his Masters will before he knoweth what is his will This sheweth the miserable condition of ignorant people besotted in their owne simplicity and muffled in the mistes of palpable darkenesse none are more grosly misled none more disobedient to God then these ignorant persons none greater enemies vnto the seruing and obeying of God then such as are enemies or hinderers of the teaching and preaching of his word Our Sauiour sending out his Apostles into all the world Math. 28 20. charged them to teach them to obserue all things whatsoeuer he commanded them First then there must be teaching before there bee obseruing so that ignorance is the mother of all disobedience This appeareth in Moses Deut. 4 1. Hearken O Israel vnto the ordinances and to the Lawes which I teach you to doe that ye may liue and go in and possesse the Land which the Lord God of your Fathers giueth you The Israelites were commanded to learne the commandements of God that they might doe them so that there is no doing and discharging of the workes and will of God without knowing them nor no true knowledge wher there is no practise For indeed wee know no more then we make conscience to do performe Wherefore my Brethren bee carefull to learne the waies of God and to know what he requireth that you may bee fitted to doe them and assure your selues that they are the greatest enemies of God and of your saluation yea the most proude and pestilent instruments of the diuell to cause him to be honoured and to erect the kingdome of darkenesse that do disgrace teaching and disswade from hearing And let vs set this downe as a rule that such as are vndutifull to God in the chiefest workes and the highest duties will neuer make conscience of the smaller lesser Such then as any way hinder the publishing of the Gospell and seeke to stop the free course of it from passing among men do ouer-turne all godlinesse and shake the very ground worke and foundation of true obedience The greatest and best workes commanded of Christ are the duties of the first Table to preach and to heare his word to be often exercised in his worship to be religious to visite his Courts where his name dwelleth whereof the Prophet saith Psal 68 16. God delighteth to dwell in it yea the Lord will dwell in it for euer Hee that maketh no conscience this way will make no conscience of the lesser and latter duties to wit of the fruits of righteousnes Hence it is that our Sauiour saith to the Sadduces Math. 22 23 Are yee not therefore deceiued because ye know not the Scrâ—ptures neither the powâ—r of God Marke 12 24. The ignorance of Gods word is the true cause of all error If we did know the Scriptures they would direct vs to all duties necessary for vs both to knowe and practise And as knowledge is the beginning of all obedience because wee must know before we can obey we must learne before wee practise so it is required of vs al to get knowledge and vnderstanding howbeit it is not necessary for all to haue knowledge alike Wherefore that we may be instructed aright and be guided what our knowledge ought to be and what measure thereof should be in vs it is requisite that wee marke and remember these foure rules following all of them being grounded vpon the doctrine of the Prophets and Apostles No man must be ignorant no man shall be excused for his ignorance euery man must attaine to some knowledge First our knowledge must be according to our age Rules directing vs what our knowledg ought to be If GOD haue blessed our dayes with manie yeares and long life he looketh for greater knowledge at our hands then hee doth of babes and sucklings This the Apostle pointeth out vnto vs. 1 Cor. 14 20. Brethren bee not children in vnderstanding but as concerning maliciousnes bee children but in vnderstanding be of ripe age In these words the Apostle intimateth a double kinde of knowledge one fit for children for God would haue none brought vp in his Schoole and to belong to him that are non proficients hee would haue children taught and trained vp in the faith and feare of God 2 Tim. 3 15. It is noted of Tâ—mothy that hee had the knowledge of the holye Scriptures of a childe which are able to make him
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
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 cōtinued 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. ◠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
possesseth where all things are saide to bee in peace Luk. 11 21. Secondly let vs neuer look Vse 2 for a perfect agreement or perfect vnity in this life Such are falne into a deepe sleep and dreame to finde heauen vpon earth We must embrace the truth before all be agreed or els we shall neuer embrace it forasmuch as there is much ignorance the matter or mother of error euen in the most godly Happy wil it be for vs wheÌ„ there shal be an end of these daies of sin for then shall be an end also of all contention Thirdly let vs follow mens examples Vse 3 no further then they follow Christ 1 Cor. 11 1. There are defects and infirmities in the best We aime at perfection but wee cannot hit it Though we haue multitudes to go before vs we must know whom they follow before we follow and ioyne our selues vnto them Many men may fitly be coÌ„pared to a flock of sheep who at the first make many offers before any will aduenture but if one begin to leap ouer the rest follow amain so is it with diuers men that pinch curtesy at the first and keep themselues entire in the most holy faith but if they see others giue their assent they follow after stick at nothing neither try the spirits whether they be of God or not Lastly it is our duty Vse 4 to cut off all occasions of debate and as it were to take away the fuell that kindleth and continueth the fire 1 Cor. 1.10 Paul beseecheth the Corinthians as brethren by the name of our Lord Iesus Christ that they all speake the same thing and that there be no diuisions among them but that they be perfectly ioyned together in the same minde and in the same iudgement Verse 2. And they saide Hath the Lord indeed spoken onely by Moses The true cause of this their murmuring and contention was pride and ambition selfe-loue ostentation vain-glory â—â—â—trine 〈…〉 â—reater â—e to the â—â—â—rch then â—ion Hereby we learne that there commeth no greater plague to the Church of God then by ambition desire of preheminence when men desire to ouer-rule others to haue the sole command of all things in the church and neuer to be commanded This was the sinne that caused our first parents to fall from God and by their fall to ruine all mankinde they would needs be as Gods knowing good and euill Gen. 3 5. The ambition and pride of Amaziah the priest of Beth-el would not suffer the Prophet Amos in the land of Israel but he commanded him to flie away into the land of Iuda and prophesie there Amos 7 10 12. We see this apparently afterward chap. 16. of this booke in Korah Dathan and Abiram This moued the high Priests the Scribes and Pharisies to persecute Christ and his Apostles to wit the loue which they had to their owne kingdome and hierarchy more then vnto the kingdome of God they feared that if all men were brought to beleeue in Christ they shold lose their place and authority Iohn 11 47. Math. 23 6 7. So was it among the Apostles they also stroue who should bee the greatest among them So the Apostle Iohn speaking of Diotrephes sheweth that hee loueth the preheminence 3 Iohn 9 10. Hee was a proud and ambitious man affecting rule and authoritie ouer others and thereby brought much mischiefe and trouble vpon the church of God pratling against the Pastors with malicious wordes and not content therewith neither doth he himselfe receiue the brethren forbiddeth them that would and casteth theÌ„ out of the church Neither is this euill dead with these for this is a great plague of the church to this day and very pernicious Nothing hath more ruined the church of God ouerthrown piety corrupted religion hindered the Gospel discouraged the Pastors and professors of it nothing hath more erected the kingdom of Anti-christ then these petty popes the true successors of Diotrephes such as desire to be vniuersall byshops and to reign alone to haue all the dealings in their owne hands and the whole flocke to stand at their becke and conclude what they list Reason 1 The mischiefe hereof appeareth by sundry reasons First it causeth a great rent and diuision in the church and disturbeth the peace of it Nu. 16 1. Korah and his company went apart as scismaticks caused a great contention to arise where was peace vnity before Reason 2 Secondly it setteth vp men putteth downe the Lord and his ordinances vrging compelling and commanding against the truth Act. 4 18 19. Annas the high priest and Caiaphas and Iohn and Alexander a proude generation of ambitious prelates commanded the Apostles not to preach and teach nor to speake at all in the name of Ieus whoÌ„ Christ had charged and commanded to preach And whereas he would haue them teach whatsoeuer he had commanded them Math. 28 20. they will limit them and stint the Spirit of God how far he shall go and what he shall not do Thirdly Reason 3 it proceedeth from very euill rootes and bringeth forth very euil effects as an euil tree bringeth forth euill fruites The causes from whence it floweth are Satan pride contempt disdaine of others selfe-loue in our selues Zeged loci communes no loue of the truth no zeale of Gods glorie no desire of the good of the church like mother like daughter as the root is so is the branch The effects thereof are trouble disquietnesse feare flattery enuy and subtilty Let vs come to the Vses It reproueth the Vse 1 Byshops of Rome and the Romane Cleargy which beare themselues as Lords ouer the flocke of Christ hauing all things to stand at their becke therefore the Apostle Peter saith the Elders that feede the flocke must not bee as Lords ouer Gods heritage but examples to the flocke 1 Pet. 5 3. and Christ our Sauiour when the two sonnes of Zebedeus ambitiously desired to be aboue their fellowes and stroue among themselues which should bee greatest Christ Iesus therupon sheweth how and which way euery one should be great who ought to bee had in highest regard and reputation euen such and onely such as do the best and greatest seruice to the church Mark 10 42. Lu. 23 24. Whosoeuer wil be great among you shall be your Minister and whosoeuer of you will be the cheefest shall be seruant of all So then the honor and the labour should not be diuided but go together howbeit in the church of Rome they haue most honour that doe the least labour and contrarywise they are least respected who haue most labored and taken greatest paines among the people But howsoeuer this be a common receiued custom it shall bee altogether otherwise in the next life when the great sheepheard of the sheepe shal appeare then shall they be most honored of him that haue laboured most euerie one shall receiue not onely for his labour but according to his labor 1 Cor. 3
filleth vp the measure of their sins bringeth downe a plague vpō his own head Mat. 23 32 35 Fulfill yee the measure of your sins that vpon you may come all the righteous blood that hath bin shed frō the blood of Abel c. Verily I say vnto you all these things shall come vpon this generation 36. And the men which Moses sent to search the Land who returned and made all the Congregation to murmure against him by bringing vp a slander vpon the Land 37. Euen those men that did bring vp the euill report vpon the Land died of the plague before the Lord. After that God had giuen sentence against all the murmurers together now he proceeds against the captaines and ringleaders of the rest I meane the men that were sent to search out the land which opened the mouths of the rest against the Lord these were smitten downe died by the plague and pestilence according to the threatning before ver 12. I wil smite thē with the pestilence and I wil make of thee a greater and mightier nation then they and this had bin no hard thing with God who had before as it were hewed them out of the rock multiplied them to many thousands out of small beginnings Doctrine The Doctrine from hence is this Such as are leaders and drawers forward of others and soliciters of them to sinne The cheefest offenders shal be chieflie punished are capitall offenders the burden of the sinne of the punishment thereof lieth cheefely vpon them Iudgments are principally intended directed against those that haue the chiefe hand in misleading others we see this euidently in the fall of our first parents the serpent is first punnished then the woman and lastly Adam Gen. 3 14 16. The iudgement of God lay heauy vpon the idolatrous kings of Israel which in a few descents were rooted out Thus is Ieroboam branded that hee made Israel to sinne 1 Kings 12 30. 2 Kings 13 2 and 10 29. 1 Kings 15 2 3 34. The reasons Reason 1 It is a sinne for man to erre of himselfe and bringeth iudgement to goe out of the way though he be nor set out of it but it is a greater sinne and bringeth a greater iudgement to cause others to do soe for now he sinneth not alone Satan that old serpent was chiefly punnished because he was the chiefe procurer of mans fall but Adam escaped not who was seduced but was no seducer he was deceiued but was no deceiuer the diuell was a deceiuer but was not deceiued the woman was both deceiued and a deceiuer also They that cause others to fall haue a greater iudgement belonging vnto them We obserued this before in Miriam chap. 12 10. she was a leper white as snow who drew Aaron to ioyn with her against Moses and therefore as she had the chiefe hand in the sinne so shee was striken with a foule leprosie Reason 2 Secondly principall offenders in ciuill states are chiefly punished before such as are onely accessaries In euil we may say Two are worse then one because if one determine to giue ouer he hath a fellow to stirre him forward if he be ready to ceasse he hath another to helpe him vp Vse 1 This serueth to reproue such as draw on others to sinne as they are capitall offenders so they shall be punished as capitall offenders Wo to such as lay a stumbling blocke before others to cause them to fall In this number I range those that keepe common houses of drunkennesse to tempt and seduce others and such as haunt them continually meet there and intend to make others drunke of which places I may say as Salomon doth of other Pro. 7 27. Their house is the way to hell going downe to the chambers of death These men are capitall offenders are so hardened in sinne that they make a mocke and a spott at it as at a pastime yea they make a mocke of those that set themselues against it It serueth also to reprooue those that any way make others partakers of their sinnes whether it be by commanding or by counsell or by perswasion or by euill example We shall finde the number of our own sinnes to be great enough and the account hard enough which we are to make for them that we should be afraid to heap vp more and so to make the weight greater and the burden heauier Secondly this must teach all such as are Rulers Vse 2 and Gouernours to looke to their waies and to take heed they be not any cause of the fall of others A Gouernour lifted vp aboue others is as an high Cedar or mighty Oake aboue the lower shrubs The Oake neuer falleth but it beareth downe the lesser trees that stand neere vnto it So is it with such as are set before others in what calling soeuer it be they stand not alone they fall not alone If they stand fast and vnmoueable they are as firme pillers to beare vp others If they fall they wrap others in their owne ruine Gods iudgements will lye heauy vpon them and vpon those that belong vnto them This doeth the Prophet teach touching negligent watchmen that keepe silence and doe not blow the trumpet and thereby cause many to perish in their sins Eze. 3 18. Their blood will I require at the watchmans hands This may be spoken likewise of other Gouernours God hath made the Magistrate a watchman and requireth of him to cause his lawes to bee obserued and godly Nehemiah acknowledged it to be his duty to see God to be serued and his Sabaths to be sanctified chap. 13 17. What euill is this that yee do and prophane the Sabbath day There was buying and selling vpon the Sabbath day and he reproueth the buyers by name as if the fault were chiefly in them for as we say commonly in another case if there were no receiuers there would be no theeues so we may as truely say if there were no buyers there wold be there could be no sellers And it is certaine that because these finde readily such as will buy of thē it encourageth the sellers to come and offer their wares For if the Iewes had not beene willing to buy their wares the Merchants of Tyre would neuer haue brought their commodities to vent them vpon that day If therefore the Magistrate doe not his duty but hold his peace the blood of such as perish shall be required at his hands also The like we might say of fathers and masters that ought to teach and instruct such as belong vnto their charge and this haue all godly Gouernours obserued such then as are negligent in this duty open not their mouthes make themselues guilty of the sinnes that their seruants and children commit as it is noted of Eli and bring vpon themselues many greeuous iudgements Thirdly we must neuerthelesse vnderstand Vse 3 that it shall bee no iust plea or pretence for such as are ledde aside out of
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 theÌ„selues 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 â—ontents 〈◊〉 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 commaÌ„ded to make all ceremoniall all temporall in regard of the letter but all significant in regard of the matter â—auses â—acrifices â—nstitu 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 â—â—b 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 retuâ—n 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
or in the publicke ioy of the Church do mourne cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ Wherefore whensoeuer God taketh away any principall stay of Church or Common-wealth we haue cause of mourning and humbling our selues vnder Gods iudgement When the husbandman layeth his Axe to the root of the tree or vndermineth the ground about it we can not doubt but he meaneth the felling and falling of it Or when wee see a Gardiner take away the hedge or wall of his garden Esay 5 5 6. plucke vp by the roots the cheefest choisest plants disfigure the ornaments and beauty of it and lay it open for the beasts to enter we may gather hee mindeth not to continue but deface the Garden Or when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame and layeth the foundation euen with the ground wee may coniecture by these meanes that he meaneth to remoue the building to another place So when we see the euident footsteps of Gods wrath and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare in taking away seruiceable men as plaÌ„ts of his own garden as pillars of his own house and as branches of the Tree which his right hand hath planted we must lay it to our hearts as tokens going before destruction This our Sauiour handleth Matth. 42 32 33. speaking of the signes going before his glorious appearance at the end of the world Learne the Parable of the Figge tree when her bough is yet tender and it putteth foorth leaues yee know that Summer is neere so likewise yee when ye see all these things know that the kingdome of God is nere euen at the doore And now beloued behold and consider lift vp your eies and looke how God hath dealt with vs and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements Hath hee not taken from vs a most worthy Prince our late Soueraigne who by the course of nature might haue liued longer Of whom wee may truly say as Dauid did 2 Sam. 1 24. Ye daughters of Israel weepe for Queene Elizabeth who clothed you with Scarlet and pleasures and hanged Ornaments of Gold vpon your apparrell P. oâ— 31 2â— Or else as Salomon doth speaking of a good woman Many daughters haue done vertuously but thou surmountest them all She opened the house of the Lord in the first yeere of her reigne as good K. Hezekiah did shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse through the tyranny of Iezabel she brought in the pure worship of God cast out the Romish abhominations set forth the seruice of God in a knowne tongue repealed the bloody acts of the persecutors and therefore she thus honouring God and aduancing his Gospel he likewise exalted her Throne on high as the Throne of Salomon 2. Samuel 2 ver 30. so that she shined in her time in the world as if all the firmament thereof had bin but one starre and as if in all the cope compasse of heaueÌ„ there had shined none but she This starre is now set and gone downe which should go neere vnto vs and pierce vs to the quicke and make vs seeing a great Prince is fallen in Israel neuer to forget the great works which the Lord did among vs by her happy hand Besides hath not the Lord taken from vs many lights out of the Vniuersity whence flowed many comfortable streames that watered the Garden of God many out of Cities and particular Churches wherby the Church hath receiued a deepe and dangerous wound and yet we seeme to haue feared consciences and to be past feeling When the vitall parts begin to faile or to languish the life of the body is in hazard While the disease or distemperature is in the outward parts farre from the head or the heart there is hope of health and recouery but when the liuely parts begin to waste and consume by little and little it is a signe of the decay of life and of the approch of death Howsoeuer therefore the greatest part neuer lay these things to their hearts nor interprete them as present tokens of imminent danger and iudgement yet we that haue learned better things ought to consider that as they are taken away from the euill to come â— 57 1 2. â—gs 22 20 rest quietly in the graue as in a bed euen so they haue left vs behinde for the euill to come Vse 3 Lastly it is our duty to pray to God to stay his hand to shew mercy to his Church and to poure out the full Viall of his vengeance vpon his enemies that know him not Psal 79 6. Ieremy 10 25 and vpon the Nations that call not vpon his Name This the Prophet practiseth Psalm 74 2 19 20 21 22. Thinke vpon thy Congregation which thou hast possessed of old and on thine inheritance which thou hast redeemed and on this Mount Sion wherein thou hast dwelled We see how he putteth God in minde of his Couenant and entreateth him to strike through the loynes of his enemies to their destruction to maintaine his own cause and to spare his people the sheepe of his own Pasture the dwelling place of his own Name and the Congregation of his poore afflicted ones So when in like manner we behold the hand of God vpon his owne Sanctuary to begin iudgement at his owne house let vs call vpon him to consider whereof wee are made and to remember that we are but dust This did the Prophet Habakkuk when God threatened to enter into iudgment with his church O Lord I haue heard thy voice and was afraid O Lord reuiue thy worke in the midst of thy people in wrath remember mercy Hab. 3 2. Where hee teacheth that whensoeuer wee heare of the threatnings and iudgements of God we must pray him to repaire and restore the state of the Church which is ready to perish who is able to heale the wound that his owne right hand hath made True it is the great sinnes of this Land do cry out against vs may iustly prouoke him to make hauocke of all yet let vs call for mercy at his hands and stay the course of our sinnes that so he may stay the stroke of his iudgements CHAP. XXI IN this Chapter â—e diuition â—â—es chapter we are to obserue four principall pointes First the battaile fought betweene Arad King of the Canaanites the Israelites Secondly another murmuring of the people the last recorded in this Booke which God punisheth with fiery serpents cureth them with a brazen serpent Thirdly their happy proceeding in their journey toward the Land of promise where God gaue them water and brought them to the borders of the Amorites Lastly the victories which Israel obtained on Sihon King of the Amorites and Og the
his perfection that wee may offer our selues to our most louing Father and obtaine of him the blessing of righteousnes And this some of our aduersaries themselues cannot but approue Pigb de fide iustifie con ro 2 and haue giuen their own fellowes the slip Besides this Doctrine standeth best with the glory of God which shineth more clearely in our saluation obtained by iustice imputed then by iustice inherent For suppose there were a miserable and desperate debter perishing and languishing imprison were it not farre more honourable gracious for a Prince wholly to pay the debt and to cancell the bond hand-writing standing against him then to put into his hands a stock of money wherby himselfe might be enabled to worke out his debt Therefore the Apostle teacheth that we are made the righteousnesse of God in Christ and are saued by grace thorough â—ith not of our selues it is the gift of God not of works lest any man should boast Eph. 2 8 9. Thus Paul concludeth also concerning Abraham the father of the faithfull Rom. 4 2. Thus doeth Christ determine this question drawing a comparison froÌ„ the brazen serpent Iohn 3 14 15 16 for he teacheth that the sonne of man must be lift vp on the crosse as the serpent was on the pole in the Wildernes that whosoeuer belâ—eueth in him should not perish but haue euerlasting life Let vs then renounce all met it and righteousnes in our owne selues flye to the merits and righteousnes of Christ according to the practise and example of the Apostle Phil. 3 8 90 I haue counted all things losse and do iudge them to be dung that I might win Christ and might be found in him not hauing minâ— owne righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnes which is of God through faith Hereunto cometh the reason of the same Apostle Abraham beleeued God and it was counted to him for righteousnesse now to him that worketh the wages is not counted by fauour but by debt but to him that worketh not but beleeueth in him that iusâ—ifieth the vngodly his faith is counted for righteousnesse Rom. 4 3 4 5. True it is works are necessarily required as the fruites of faith and of iustification by faith but our iustification is one thing our sanctification is another for they are made seueral graces distinct gifts 1 Cor. 1 30. neither is it likely that the Apostle would repeat the same thing twice without cause And in another place he concludeth that a man is iustified by faith without the worke of the Law if it be of grace it is no more of works for then were grace no more grace but if it be of works it is no 〈◊〉 graâ—e for theâ— were worke no more worke Rom. 3 〈◊〉 11 6. Therfore it is truely said that good works follow a man being iustified but do not go before in him that is to be iustified Neither let any say It is absurd that one should be made righteous by the righteousnes of another for the righteousnes of Christ is both his and ours His as being inherent in him as in a subiect Ours being giuen vnto vs and imputed to vs so that by iâ— we are iustified before God and accepted to eternall life And that horrible blasphemy is this to teach that by the Popes indulgences wee should bee made partakers of the merits and good works of the â—â—ints and to deny it as most vnreasonable what we should be partakerâ— of the â—â—â—ries and righteousnes of Christ Iesus But as the transgression of Adam was both his and ours also not his alone â—â—r ours alone but his and loâ—â—s together because hee stood in onâ— places and we were in his loyns so is Christs righteousnes and obedience his and ours And why should not the righteousnes be of another Bernard 〈◊〉 1 0 seeing guilt is of another As another maketh vs sinners why should not another make vs righteous and iustifie vs from sinne It might seeme to flesh and blood as vnreasonable that the brazen serpent in this place being an artificiall worâ— made with mans hands without sence life should restore health and giue life to such as were mortally bitten yet we see by beholding it they were recouered Moreouer the people stung by the fiery serpents â—ryed out in the anguish and bitternes of the paine yet none was able to helpe himselfe or his brother by his owne power of strength or by any acte wrought by him no nor Moses himselfe could minister any cure oâ— comfort vnto them but onely the graces of God directing them to looke vpon the brazen serpent set vp for when GOD had appointed them one way they must not seeke another way so although a man feeleth the sting of the old serpent that is sinne Ferus in lâ— Matoâ—â— yet no man can deliuer himselfe or others nay if he should flye to the works of the Law they can do nothing The Law sheweth the disease it is Christ that must take it away it is God that must shew mercy it is faith that must iustifie vs. We affirme therefore with the Apostle Gal. 2 16 that we are iustified freely not of the Law not by the Law not of works not of our selues not of the works of the Law but by faith all matter of boasting is excluded iustification by grace is concluded that God may be all in all Fiftly great consolation ariseth from this Vse 5 comparison and similitude to all such as â—â—e weake in faith feele the corruptions of their hearts pressing them and the tentations of Satan often ouercomming them alwayes assaulting them For we haue great comfort giuen vs to enter into the combate and to fight the battels of the Lord against the enemies of our soules by consideration of these fierce and fiery serpents True it is they did continually bite sting the children of Israel for otherwise there had bin no need of the brazen serpent yet they could not destroy them they did not ceaffe to vexe theÌ„ but they could not wound them vnto the death for they had a remedy at hand to helpe themselues they looked vpon the brazen serpent and were healed So hath God restrained the rage and malice of all the enemies of our peace and saluation For howsoeuer the diuell his angels are alwaies tempting prouoking and seeking to 〈◊〉 vs as men do wheat yet their homes and â—ot short and their strength is diminished their will to hurt is greater then their power of hurting so that they cannot execute the câ—uelty they desire as the Lord himselfe testifieth from the beginning Gen. 3 verse 15. Albeit therefore the battell be long the skinnisâ— oftentimes hot bloody albeit we take many a foyle and haue the Bucklers beaten to our heads albeit we be felled with the stroke and driuen to fight vpon our knees yet the victory shall be ours
not much more will hee teach them his wayes that feare him reueale his secrets to the humble-minded Psal 25 9 12.14 Let vs exercise our selues in the diligent reading hearing and conferring of his word let vs earnestly desire to profite and grow forward in the knowledge and vnderstanding of the truth from time to time according to the meanes affoorded vnto vs. We liue in the cleare light of the Gospel and in the golden dayes of Gods grace times that our fore-fathers neuer saw let vs not therefore shut our eyes against the truth that shineth in our hearts or at the least not stop our eares against the sound of the word that pierceth our eares We haue a gracious promise made vnto vs that God will giue a blessing vnto such as seeke him hee will be knowne of those that seeke to know him he will open to those that knocke for him This is the maine cause of all ignorance that we desire not knowledge It is a grieuous sin to be destitute of knowledge but it is more fearefull to haue no desire of knowledge Ignorance is the root of all impiety of infidelity of idolatry of superstition of presumption of disobedience of contempt of the word and worship of God as the Apostle rehearsing the corrupt fruites of darknes the throat an open sepulchre the mouth full of cursing the feet swift to shed blood destruction and calamity in their wayes maketh this the the cause of all The way of peace they haue not knowne Rom 3.17 So the Lord Psal 95 10 doth render this as the reason why his people erred because they had not knowne his wayes This caused the Iewes to crucifie the Lord of life and to deliuer him into the hands of sinners For if they had knowne the wisedome of God they would not haue crucified the Lord of glory 1. Cor. 2 8 according to the words of Peter preaching repentance vnto them Now brethren I know that through ignorance ye did it as did also your gouernours Act. 3.17 And as it is the root of all impiety against God and vnrighteousnesse of men so it is the cause of all iudgements and punishments The Prophet Hosea threatning Gods plagues in a fearefull hand to fall vpon the people maketh this one cause There was no knowledge of God in the land Hos 4 1 2. So at the last day when the Lord Iesus shall come to iudge the quicke and the dead He will come in flaming fire to render vengeance to those that doe not know him 1. Thes 1 8. These things being rightly and wisely considered should teach all of vs to seeke after knowledge as for siluer and search for vnderstanding as for precious stones assuring our selues that God will neuer be wanting to helpe such as hunger and thirst after righteousnesse who is neere to al those that call vpon him euen to all that call vpon him in truth Vse 3 Lastly we see his mercy is greater vnto vs then to the fathers before The Lord Iesus hath brought the doctrine of the Gospel from the bosome of his Father Acknowledge then with thankfulnesse the preferment of these latter times and let vs not seeke after dreams and visions which are abolished but hauing the sure word of the Prophets and Apostles rest in the reuealed will of God Moses had a preheminence aboue the Prophets to whom God spake not by dreames or visions but face to face as is declared Numb 12 6 7 8. I will be knowne to the Prophets by vision by dreame my seruant Moses is not so who is faithfull in all mine house vnto him wil I speake mouth to mouth and not in darke words As Moses was preferred before the other Prophets so haue we a singular priuiledge aboue the Patriarkes Prophets that haue gone before vs who wanted the light that we enioy as the Writer of the Hebrewes doth testifie declaring that the glory of our time is greater in which GOD hath vouchsafed to speake vnto vs by his own sonne At sundry times and in diuers manners God spake in olde time to our fathers by the Prophets in these last daies he hath spoken vnto vs by his Son Heb. 1 1 2. So then the condition of Christians vnder the Gospel is better then of the Israelites vnder the Law in respect of the manifestation and reuelation of Gods truth The Israelites had God reuealed by the Prophets but we haue him taught by the Son himselfe who is counted worthy of more glory then Moses Heb. 3 3.4 inasmuch as hee which hath builded the house hath more honour then the house and he that is Lord ouer it hath more honour then he that is a seruant in it Hereupon Christ calleth and accounteth the Disciples blessed Because they saw with their eyes and heard with their eares those things which many Prophets and righteous men desired to see and heare and yet could not Mat. 13 17. Let vs therefore walke worthy of this great grace and mercy let vs embrace and professe the doctrine of Christ with all zeale and as wee haue receiued greater fauour let vs bring foorth greater obedience Let vs magnifie the preaching of the Gospel whereby Christ Iesus is described in our sight as it were crucified among vs which hee hath made the strength of his arme and his great power to saue those that do beleeue to which he hath giuen such effectuall grace that it worketh more mightily then all miracles and pierceth deeper into the heart of man then all visions and reuelations yea Though one should arise from the dead to speake vnto vs Luk. 16 31. Let vs now looke for no miracles nor depend vpon strange wonders the doctrine of Christ is â—ufficiently strengthned confirmed so that no doubt of any part therof is to close vp our owne eyes that the light of the glorious Gospel of Christ which is the Image of GOD should not shine vpon vs. 2 Cor. 4 3â— If the Gospel be yet hid it is hid to theÌ„ that are lost To conclude let vs all know that God hauing brought vs into these last times requireth of vs greater knowledge faith zeale obedience and greater fruites of repentance Heb. 2 1 â— For if the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward how shall wee escape if we neglect so great saluatioÌ„ which at the first began to be preached by the Lord and afterward was confirmed vnto vs by them that heard him Wherefore we ought diligently to giue heed vnto the things which we haue heard lest at any time we runne out Verse 5. How goodly are thy Tents O Iacob and thy Tabernacles O Israel as the valleyes that are stretched out c. Hitherto we haue spoken of the preparation and entrance into this third Prophesie Now we come to the summe and substance of it vttered by way of an admiration or exclamation the diligent consideration of the florishing estate
giueth in this respect Be not thou afraide when one is made rich and when the glory of his house is increased for he shall take nothing away when he dyeth neither shall his pompe descend after him Psal 49 16 thogh he should come to the age of his fathers and liue as long as the most aged yet this life must haue an end Thus doth our Sauiour set foorth the vaine confidence of the rich man flattring his owne soule glorying in his goods liuing in all delight taking his pastime and promising to himselfe a long life O foole this night will they fetch away thy soule from thee Luke 12 20. But he that resteth vpon God is sure to build vpon a sure rocke that in all stormes and tempests shall stand vnmoueable This meditation will stay our faith and comfort our hope when we see the great plottings and wonderfull confidence of wicked men For why should wee feare such enemies or bee dismayed either in regard of our distressed weake estate or in respect of that flourishing estate of others as though we were in danger to be ouercome They rest on lying vanities and therefore woe vnto them This serueth to terrifie them to consider the slippery ground whereon they stand and the deceitfull foundation whereon they build for whilst they determine to conspire against other they confound themselues whilst they compasse to destroy the Church they deceiue themselues whilst they promise to themselues to worke out great matters they are vtterly disappointed of their purposes and whilst they shew theÌ„selues to be enemies to Gods people God manifesteth himselfe to be an enemy vnto theÌ„ Vse 5 Lastly seeing all euill inuentions and deuices of the diuell are disappointed let vs not stand in feare of any attempts made against vs by his imps instruments The enemies of the Church had hyred a sorcerer and coniurer to waste and weaken them yet wee see his enchantments and diuinations are defeated and come to nothing Heereby we learne what to thinke of witchcraft and sorcery and of sorcerers and witches of whom worldly and carnall men voyde of true godlinesse the true feare of Gods Name do stand so much in feare of Thus it appeareth to be a simple distinction of the more simple people making some to be good witches and some to be euil witches not onely because all witchcraft is wicked the inuention of the diuell but because such as they account the best are bad yea the worst of all drawing the people from God causing them to runne a whoring after the diuel For as well they may make some good diuels and some euil diuels as some prattle of white diuels and blacke diuels as make some witches good others euil whereas al sorcery vnder what colour pretence soeuer it be vsed is abhominable in the sight of God and all sorcerers howsoeuer they be esteemed of in the world are hated and abhorred of him True it is the common sort of carnall men and of the ignorant multitude imagine them to be the very plagues of the earth that they destroy mens goods torment their bodies take away their liues lame their cattle bring all calamity vpon them that none can be in safety so long as they remaine Hence it is that men stand in feare of them are afraid to displease theÌ„ they dare not deny them any thing they are as carefull to please them as to please their parents And yet if we aright consider of the matter we shal find that they are more afraid of them then hurt by them The holy Scripture hath deliuered full and perfect doctrine what to hold concerning witches It teacheth that there are witches and that they should not be suffered to liue but be put to death Deut. 18 10 11. But we must obserue mark for what causes crimes they are to be taken away froÌ„ the earth not because they raise tempests in the ayre or hurt corne on the ground fruit on the trees not because they send their spirits to make men lame to kill their children to destroy their cattle they are neuer charged with those things and among all those that haue bene plagued and tormented by euil spirits the Holy Ghost neuer layeth it vpon witches The reasons why they should be put to death are because they haue a league and familiarity with diuels which are the enemies of God and because they seduce the people and draw them into errour to runne after diuels and diuellish practices We must know that al affliction laide vpon our bodies our goods children is of God Amos 3 6. His prouidence ruleth all so that not a sparrow falleth to the ground without the wil of our heauenly Father Our sins prouoke him to chastice afflict vs. God giueth the diuell leaue to correct and scourge vs for out sins When hee hath obtained leaue of GOD hee coueteth to doe it in such sort as may further his kingdome and draw the world into errour When hee hath receiued power to afflict men and beasts with bodily harmes he will do it by and by but he is cunning and crafty hee will doe it to his most gaine and aduantage Hee could doe it and would doe it without witches and sorcerers yet hee vseth them to set a colour and a couer vpon his matters For vsing them as his instruments hee bringeth them to beleeue that they doe many harmes sent by him and they confesse so much sometimes whereas indeed they are deceiued themselues and doe deceiue others And from hence proceede and issue sundry abominations The people are set on worke how to deuise to be safe against the witch then there is running to wizards to learne to withstand his fury to expell his spirit to outwitch and ouercome her familiar he procureth many to vse wicked blasphemous charmes to abuse the blessed name of God and to prophane and pollute his most sacred word heereby the innocent are oftentimes accused and innocent blood is shedde which procureth the wrath of God against the Land Al these mischiefes that are wroght are set abroach by such as are called cunning men and cunning women they are thought to do much good and to helpe many people but of all other they doe greatest harme in seducing the people â—xod 22.18 ought to dye the death Such witches as haue familiar spirits are thought to do harme to mankinde and to beasts and do not because the diuell at the appointment of God executeth it and he beareth many in hand that hee doth it at the request and instigation of the witch but these which seeme in outward appearance to doe good do harme indeed leading men into the depth of sinne and drowning men deeper in condemnation But we must learne and allow these principles â—â—â—es to be â—â—â—â—ued touâ—â—ng witchâ—â—â—â— setting downe the vanity of this Science First there is no more hurt done nor no lesse hurt done then would be
the decree of God to haue them destroied but because they had committed this euill therefore came all this vpon them If wee consider man before his fall he was the most glorious creature vnder heauen but after his fall which was his owne acte he became the most cursed creature euen worse then the brute beasts See farther for this point Hos 13 9. O Israel thou hast destroyed thy selfe and Esay 3 ver 9. They haue rewarded euil to themselues And Ezek. 18. The wickednes of the wicked shall be vpon himselfe The grounds of this are euident First because Reason 1 it is not from God but from our selues Iam. 1 14 and therefore when any man is plagued for sinne the cause must be searched and shall be found in our selues not in the Lord. True it is we are punished of God and yet indeed we punish our selues it is we that draw out the sword against our selues and the reason is because wee giue the cause why God doth punish vs for howsoeuer it be God that doth it yet it is man that giueth the cause Reason 2 Secondly because as God euermore saueth in mercy so he doth also destroy in iustice He neuer punisheth or taketh away any but it is in his iustice For these two can neuer accord or stand together to wit his iustice in punishing and no merit in man to deserue it If God punisheth man deserueth it these goe hand in hand together so that man must be the cause of his owne destruction The vses follow First this teacheth vs to Vse 1 accuse our selues whensoeuer wee suffer any thing Wee are ready naturally to iustifie our selues and to accuse others like Adam like Saul and sundry others howbeit wee learne from the Prophet Lam. 3 verse 39 to search and try our wayes and to turne vnto the Lord confessing that we haue transgressed and haue rebelled and therefore suffer for our sins So did the penitent theefe vpon the Crosse Luke 23 41 say We suffer the due reward for our deeds This should euermore humble vs vnder the hand of God and make vs patient in suffering forasmuch as the cause of all is in our selues Let vs therefore submit our selues vnto him and neuer murmure vnder the crosse seeing we cannot accuse God of wrong or iniustice that he layeth more vpon vs then we deserue for we haue the cause of all in our owne bosomes Secondly wee may heereby iudge who Vse 2 are the greatest enemies that a man hath Men commonly thinke are perswaded that they haue many enemies and often complaine how they plot theyr destruction They cry out sometimes of the world sometimes of the diuell and sometimes against almighty God himselfe as Iob affirmeth That hee had set him as a But for his enemies to shoote at Be it that a man hath many enemies that hate him and rise vp against him but wherefore hath he all these come vpon him as an armed man The reason is because first he was his owne enemy and thereupon they also do all become his enemies For tell me why is God angry and hath set himselfe against thee but because thou didst first of all set thy selfe against him by thy sinnes And why hath the diuell the world or thy other enemies any power against thee but because thou hast weakened thy selfe by thy sinnes otherwise none of all these could touch thee or torment thee True it is they might hate thee but they should neuer be able to hurt thee When a malefactour commeth vnto the place of execution against whom will hee complaine or whom will hee accuse Not the Iudge not the Iewry not the Witnesses but himselfe onely that hath brought punishment vpon himselfe For he suffereth death not because the Witnesses accused him not because the Iewry found him guilty nor because the Iudge pronounced the sentence of punishment against him but because hee deserued it So if a man perish against whom should hee open his mouth or vpon whom should he exclaime Against GOD hee cannot What then may hee against the instruments of GOD neyther are they the cause it is in himselfe it is no where else he is the cause of all and vpon him it must rest Vse 3 Lastly this serueth to reproue those that cast all vpon Gods decree These make quicke dispatch of the matter and would lay all the blame vpon the purpose of God and so case theyr owne shoulders Obiect Hence it is that they obiect O the Preachers teach me that God hath foreappointed and foreordayned all things hee foreseeth all things that shall come to passe they often tel of Gods decree it is the will of God I cannot resist it and therefore I must perish Thus do many blaspheme Answ and adde impiety to impiety First I aske with the Apostle Rom. 11 34. Who hath knowne the minde of the Lord or who hath beene his Counseller What hast thou to do therefore with the decree of GOD Didst thou know the decree of God before or tell me whosoeuer thou art that thus blasphemest and blamest God did the decree of God put any euill into thee or moue or perswade thee to offend No certainely that is against his nature and against his law it commeth from the corrupt heart of man himselfe and therfore let them complaine against thēselues and be consumed in the fire which they haue made they haue kindled hell for themselues or else it were not possible that they should perish according to the saying of the Prophet Behold all ye that kindle a fire that compasse about your selues with sparkes walke in the light of your fire and in the sparkes that yee haue kindled Esay 50 11. To conclude would any man escape this destruction he can neuer escape but by God for wee must know that as none perisheth without himselfe so he saueth no man without himselfe Without thee God will neuer saue thee with thee he will saue thee Now the first step to this saluation is to labour for grace and the second to bring foorth the fruites of grace Let vs delight in the word of God and in the works of holinesse and righteousnesse so shall we be kept safe that the iudgements of God and his fearefull hand shall not ouertake vs. Let vs take away the cause of them by the speedinesse of our repentance and then God will keepe the waues of his wrath and indignation farre enough from vs. This is the onely way to deliuer our soules this is the only way to escape his heauy hand and thus shall we receyue comfort in this life and eternall happinesse and blessednesse in the life to come Kill euery woman that hath knowne man by lying with him but the women children that haue not knowne a man by lying with him keepe aliue c. God would haue all the males without exception destroyed that the name of that vncleane Nation should vtterly bee rooted out and no remnant thereof bee suffered to continue The maides
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued