neither more nor lesse is morall but if it should euer be changed againe we could not keepe the iust number of one in seuen but at the first change the proportion and morality would be broken â—ct If any aske how then was it changed at the first I answer â—er the Iewes that beleeued altered not the morality of one in seuen albeit they changed the day which was ceremoniall For in the first change they kept two Sabbaths together to wit the Iewish and the Christian yet without breach of the former proportion The Iewes kept the seuenth day for the week past we take the first day which is next to it and so keepe the Sabbath for the weeke to come they obserued that day in memoriall of the worke of creation which was past we christians keeping as we haue great cause the remembrance of the worke of redemption begin our Sabbath at the resurrection of Christ for the time following And thus was the day altered without breaking the morality of one day in seuen which is vnpossible euer to be so changed againe The Princes of Iudah are charged to change the boundes and landmarkes Hos 5 10. God hath set stakes and boundes as it were to compasse and inclose his Sabbath by appointing the time and limiting the season therefore to remoue this is as great an offence to God as to pull vp the pales and hedges of the ground is a trespasse to man If then we take vpon vs to appoint another day of our owne it cannot be called the Lords day but mans day or our owne day or the Churches day And it may be said of vs as Esay 1 12. Who required these things at your hands To set vp another day is to appoint a strange day like to Nadab and Abihu that offered strange fire If any say we may serue the Lord as well vpon another day I answer so might Nadab and Abihu consume the sacrifice with strange fire as well as by that preserued on the Altar yet they were punished of God because they altered his institution as we haue seen before Secondly this reproueth sundry sorts of persons Vse 2 that offend against this doctrine Of all the commandements of God none are more often vrged and yet not one is or hath beene more despised and transgressed The breach of the Sabbath is the maine sin of the world a generall euill spreading farre and neere an iniquitie abounding in euery congregation as if God had neuer spoken anything touching a Sabbath or as if it were a meere ordinance of man Nay humane inuentions and traditions are ordinarily better obserued and more regarded then this commandement of GOD. Now it reproueth especially three sorts First The first reproofe such as make the Lords day which should be the market day of the soule a day of vain pleasures and carnall delights a day of sports and recreations thinking it enough if they follow not the workes of their calling For wherefore are the workes of our ordinary vocations forbidden vpon the Sabbath and why are we restrained from them not that they are vnlawfull in themselues but because they take vp the minde and suffer it not to bee emploied in Gods businesse The same may be said of our owne pleasures much more which naturally we follow with more greedinesse and earnestnesse And it is well obserued that the multitude had rather goe to Church then goe to worke yet had rather go to play then to the Church This is the disposition of the greatest part especially of seruants and of the younger sort who commonly make no other reckoning of this day then as of a day of riot and reuelling of gaming and drinking neuer intending the worship of God which ought then especially to be performed Thus is the commandement turned vpside downe and that day which should be kept holy to the Lord is spent in the seruice of the diuell If they haue beene at the Church in the forenoone they dispense with themselues to serue Satan in the afternoone But as Christ telleth vs that none can serue God and Mammon so no man can serue GOD and their pleasures on that day Secondly The second reproofe heere are reproued such as seeme more ciuill then the former but yet take liberty to follow their owne businesse ordinary affaires Such are they which go or ride about their worldly matters to buy to bargaine to sell to talke with others robbing God of his day to spare one of their owne God hath kept but one day in the weeke to himselfe and euen this also we take from him and grudge at it to giue it to him like the rich theefe that hauing many sheepe of his owne yet killed his neighbours that had but one 2 Sam. 12 4. The third reproofe A third sort are reproued who thinke it enough if they obserue so much as is enioyned by lawes and in iunctions of men if they be at morning and euening praier they thinke they giue to the Lord a large allowance and iustifie themselues as if they were good obseruers sanctifiers of the Sabbath Such men take liberty all the rest of the day to do what they list pertaining to theÌ„selues whether to their profit or to their pleasure Thus they make it partly the Lords day and partly their owne howbeit there is no parting of stakes with him We cannot properly call it the Lords day except wee make it wholly to be his and consecrate it wholly to his worship Vse 3 Lastly it is our duty to remember this day before hand that so wee may euery way fit our selues to the sanctifying of it and therfore the Lord said Exodus 20 8. Remember the Sabbath day to keep it holy Our nature is very forgetful of this performance of holy duties and therfore we haue need to think of them before hand God hath giuen vnto vs sundry commandements but he commendeth the Sabbath to vs especially aboue all the rest he dealeth with vs like a master that giueth many precepts to his seruant but willeth him to remember one aboue all the rest So it is with the Lord he saith Thou shalt haue no other Gods before me Exodus 20 3. Thou shalt not make to thy selfe any grauen Image verse 4. Thou shalt not bow downe thy selfe vnto them nor serue them verse 5. Thou shalt not take the name of the Lord thy God in vaine ver 7. But aboue all these Remember the Sabbath day to keepe it holy For indeede the right obseruation of all the rest consisteth in the due regard of this How can we learne obedience to the rest vnlesse wee be carefull to keepe this day Or how should we be able to practise them to know what God requireth except we giue attendance at the posts of his house to heare his voice We must euermore remember the precept of the Apostle Col. 3 2. Set your affections on things aboue and not on things vpon
fully and freely attend and intend the learning of the Law and giue themselues to the contemplation and consideration of the workes and wayes of God and of godlinesse separated and sequestred themselues for a time wholly from the company and conuersation of men resigning vp themselues into the hands of God and seeking to cut off all occasions whatsoeuer that might quench their zeale and hinder their deuotion Secondly the publike sanctification of the whole Church whereof God is the authour Moses the teacher and the interpreter This is the summe of this Chapter Touching the former point handled in the 21. first verses which is concerning the vow of the Nazarites before we come to the matter it selfe it shall not be amisse for the farther declaration and demonstration thereof to remooue two doubts that stand in the way arising the one from the diuers acceptation of the word the other from the distinction of the seuerall kindes of this vow Touching the seuerall significations of the word The word Nazarite is diuersly taken lest we be deceiued by the ignorance thereof we must vnderstand that there are foure acceptations of it distinct the one from the other Some are called Nazarites some Nazarens others Nasarites which words because they are oftentimes by diuers confounded as if they were all one and the same it is needfull to haue them distinguished aright the one from the other The Nazarites of whom wee haue mention in this place haue their name of separation and are written by the letter Zain Iunij paral lib. 1. c. 8. Analys in Numer these by obseruation of certaine ceremonies of which we shall speake more particularly afterward dedicated themselues vnto God in a more holy manner then the common sort The second sort called Nazarens or Nazarites are distinguished from the former and written with the letter Tsadi and so to be called Natsarites or Natsarens so named of the word Netzer which is oftentimes vsed by the Prophets and signifieth properly a branch growing out of the roots of trees frō whence the Syriack word Notzera or Notzerath or Natzerath is deriued and thereof commeth the name of the City or Village of Nazareth in Galilee Danaeus comment in August de haeres because it was situate in a place planted with store of trees and flowers as Danaeus testifieth out of Bernard Now Christ our Sauiour being conceiued and brought vp in this place is in the New Testament called a Nazarene Matthew chap. 2. verse 23. and Iesus of Nazareth Ioh. 19.19 Act. 2.22 and 3. 6. Matth. 26.76.71 Mar. 1.24 and 10.47 and 14.67 and 16.6 Luk. 4.34 18.37 24.19 Act. 4.10 and 16.14 and 10-38 and 22.8 and 26.9 From hence also the disciples of Christ were first called Nazarites but afterward they were called Christians Acts 11.26 at Antioch which professed the faith of Christ and the doctrine of the Gospel The third kind of Nazarites differeth from both the former both in the originall of the word and in wanting warrant from the authority of the Scriptures For they are otherwise written thē the other were to wit with the letter S and are deriued from the Syriack word Nesar which signifieth to cut off or to abolish because they helde that the bookes of Moses and the Prophets howsoeuer they carried their names were fained and counterfeit things and withall maintained it to be vnlawfull to kill any liuing thing Epiphan lib. 1. haeres 18. or to eate of the flesh of any creature wherein the spirit of life had bin and consequently condemned the bloody sacrifices prescribed in the Law The fourth and last sort of those whom Eusebius remembreth among the Ebionites Euseb lib. 6. histor Ecclesi cap. 17. howbeit others reckon and range them among other heretiks did after a sort beleeue in Christ and acknowledged him to be the promised Messiah for as the former sort were Iewes so these would bee accounted Christians D. Field of the Church lib 5. cap. 7. howbeit they taught that the ceremonies of the law of Moses were necessary to saluation and thereby did couertly and cunningly ouerthrow the liberty of the Gospel againe they boasted of their false miracles and priuate reuelations as the Anabaptists doe in these last dayes Now as Christ our Sauiour was commonly called Iesus of Nazareth so to be called Nazarites after his name as Christians of Christ was at the first receiued as a name of praise and commendation howsoeuer the vnbeleeuing Iewes and Gentiles vsed or rather abused it as appeareth Acts 24.5 Where Tertullus the declayming Oratour accuseth Paul to be a ring leader of the sect of the Nazarens and therefore these heretikes gloryed and boasted in that name as in a name and note of honor as the fittest which they found as with a veile to hide and with a cloude to couer the poison and pestilence of their damnable sect who vnder the colour of the Christian religion did indeed decline and depart from the true doctrine of Christ Luk. 1.26 Thus much of the names of the Nazarites the first whereof is of such as are mentioned in the old Testament the second of such as are expressed in the new so named of Nazareth a City of Galilee the third of those that altogether abrogated and abolished the old Testament the fourth of such as taught that Christians were bound to obserue the ceremonies of Moses These two last haue no footesteps in the Scriptures but they are found in Ecclesiasticall histories Hauing thus opened the name let vs consider the seueral kinds of these Nazarites mentioned in the first place They are of two sorts Two kinds 〈◊〉 Nazarites first such as were Nazarites by commandement secondly such as were Nazarites by vow Now both these kinds were such among the Iewes as were separated from the rest of the people to a more strict and pure course of seruing God then others were of which the Prophet speaketh in the Lamentations chap. 4.7 Her Nazarites were more pure then snow they were whiter then milke they were more ruddy in bodie then rubies their polishing was of Saphir By commandement were such as God from the beginning did extraordinarily call to that solemne profession of a special holinesse These were perpetuall Nazarites whose separation from the common sort by a stricter kinde of life continued all the dayes of their life Of this sort we haue sundry examples some in the old Testament and some in the New In the Old we haue first the example of Sampson then of Samuel and afterward the Rechabites Concerning Sampson we reade that the Angel of God appeared to the wife of Manoah his mother Iudg. 13 3◠and 16.17 and said to her Behold now thou art barren but thou shalt conceiue and beare a son and now drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the wombe vnto the day of his death and afterward
he could not be a Priest c. but he is our Priest and sitteth at the right hand of his Father Besides if Christ were present bodily in the bread he were to bee worshipped in the bread and in the mouthes and stomackes of these that receiue and eate the bread but that cannot be without committing idolatry He will come from the heauens to iudge the quicke and the dead not from the bread or from the Altars His body is visible and may be felt and hath flesh and bones as our naturall bodies haue Luke 24.30 We are forewarned by our Sauiour not to beleeue or giue any credite to such as will shew him on the earth and say Loe heere is Christ or loe he is there before his comming againe Math. 24 26. If they shall say vnto you Behold he is in the Desart goe not forth Behold he is in the secret Chambers beleeue it not and shall we beleeue them that tell vs he is in the bread or in the pixe or on the Altar but of this I haue spoken elesewhere Secondly it is not enough to come to the Vse 2 Sacraments and to be partakers of the outward signes the chiefe part that we must look after is Christ Iesus It serueth therefore to beate downe all confidence that we may haue in the outward signe Simon Magus was baptized as well as the rest in Samaria Acts 8 13. but what did that auaile him forasmuch as he remained in the gall of bitternesse and in the bond of iniquity verse 23. therefore he had no profite by it for though his body were washed with water yet his soule was not cleansed by the blood of Christ It is noted of the Israelites by the Apostle that they were all vnder the cloud and all passed through the sea all did eate the same spirituall meate and dranke the same spirituall drinke yet with many of them was not God pleased 1 Cor. 10 5. for they were ouerthrowne in the wildernesse What did it aduantage theÌ„ to be partakers of these benefits They might bring some good to their bodies but they brought no comfort to their soules Al were partakers of the outward signes but all receiued not the grace signified for many of them were destroied It hath alwaies beene euen from the beginning a vain opinion and presumption to ascribe too much to the outward worke of euery ordinance of God We know how much the Iewes gloried in their circumcision and preferred themselues before the Gentiles whom they contemned as if to haue the foreskin of the flesh cut off were enough to make a man to be vndoubtedly the true childe of Abraham nay the childe of God although he did neuer labour to expresse the true circumcision which is the power of it in their hearts Hence it is that the Prophets call them backe continually from this foolish confidence and will them to circumcise the foreskinne of their hearts Deut. 10 1 and be no more stiffe-necked Stephen putteth them in minde notwithstanding the outward circumcision that they were vncircumcised in heart and eares Acts 7 52. As then there is a double circumcision Rom. 2 29 one outward or of the letter the other inward or of the Spirt so may we say of baptisme And as the outward circumcision notwithstanding all their vaine boasting could not profite so must we conceiue no lesse of our outward baptisme if we do not labour when we are come to age and yeares of discretion to be washed and cleansed from sinne in our soules as we were washed with water in our infancy Againe they gloried not a little in the Temple and in the sacrifices offered in the Temple Ier. 7 4. they cryed out The Temple of the Lord the Temple of the Lord this is the Temple of the Lord yet the Prophet faileth not to tell them that they trusted in lying words which should not profit so long as they did not amend their waies and their workes Thus they rested in the deed done as if they had done a meritorious acte that must needs deserue the loue and fauour of God So is it with the ignorant multitude among vs if they come to Church they think they haue done a great work as much as God can iustly or possibly require at their hands But our coming to our Temples or Churches shall little helpe vs except we heare obey and become new creatures This corruption whereof we speake we haue euen drawne from the loines of Adam and sucked it from the breasts of our first mother When Adam and his wife had fallen from God the Lord cast them out of the garden lest they should put foorth their hand and take hold of the tree of life and eate and liue for euer Gen. 3 22. Had the tree any such vertue in it that if they had eaten of it againe it could restore them to life and make them liue for euer No but God discouereth the corrupt iudgement of degenerate man they had an opinion that they should recouer their former estate againe if once they could lay hold of the tree of life they thought all would be well if they might taste of that fruite Thus it is with many in our daies if they receiue the Supper of the Lord they thinke it hath an hidden vertue inherent in it as a medicine that serueth for the body and that they are as sound Christians as the best The like we see in the Israelites at another time when they had receiued an ouerthrow by the Philistims their forces defeated that they brought into the field against them they trusted in the Arke rather then in the liuing God saying Let vs fetch the Arke of the Couenant of the Lord out of Shiloh vnto vs â—â—m 4 3. that when it commeth among vs it may saue vs out of the hand of our enemies They deemed dreamed that the bare bringing of the Arke into the host should defend them and discomfit their enemies They had a vaine confidence in that outward signe of Gods presence but they had poluted the worship of God and no Arke can saue a prophane people So if we be vngodly prophane rebellious though we receiue the Supper euery day it should do vs no more good then to trust to a broken reed forasmuch as it will rather serue to further our condemnation by abusing of it Use 3 Lastly we must take heed how we come to the Sacramens and bring with vs the hand of faith that we may lay hold vpon Christ as well as vpon the bread and the cup. With the hand of the body we receiue these but with the hand of the soule we receiue Christ Here is great comfort ministred to all those that come to the Lords Table aright For as they that rest in the outward signes wherein pride and ignorance meete together depart without any benefit to themselues so all such as communicate aright do receiue Christ and all his benefits then which
let them make it their meditation whereby they may represse such hot and hasty head-strong passions The Prophet saith Psal 119 9. Wherewithall shall a young man cleanse his way By taking heed thereto according to thy word And Moses saide vnto him Enuiest thou for my sake In these words Moses openeth and discouereth the particular sinne wherewith Ioshua was infected â—octrine 〈◊〉 Gods peoâ—â—e must beâ—â—re of enuy We learne heereby in this reproofe that all Gods people must beware of enuy Iam. 4 5. It is an affection compounded of sorrow and malice For such persons are malicious alwaies repining and grudging at the gifts of God bestowed vpon others and as it were looke asquint at them as Gen. 26 12 13 14 27 and 30 1 and 31 1. Mark 9 38. Iohn 3 26 27. First because it is a fruite of the flesh Gal. Reason 1 5 21. as carnall greefe and carnall hatred are of which it is compounded for it maketh meÌ„ repine and greeue at the blessings and prosperity of others and that which is worst of all to hate the persons that haue those gifts and in the end the good things themselues that are in the persons for the persons sake This appeareth in the Pharisies Math. 27 18. when they saw that Christ was in more account among the people and did exceed them in all his doctrine and miracles they repined and grudged at him It greeued them that any should be equall vnto them much more goe beyond them Secondly God bestoweth his gifts where he will and to whom he will in what measure he will Math. 20 15. Thirdly it procureth the wrath of God and is neuer left without punishment as appeareth in the next chapter where Miriam the sister of Moses is striken with the leprosie 〈◊〉 12 10. because she enuied the gifts of Moses God shewing therby how greatly he detesteth this sinne Fourthly whatsoeuer is bestowed vpon any member is bestowed vpon the whole body 1 Cor. 12. Whatsoeuer is giuen to any part is giuen for the benefit of the whole Church why then should we enuy any seeing we haue our part and portion in it Fiftly it is a diuellish vice it is worse then fleshly and yet if it were no more it were sufficient to make vs to detest it howbeit it sauoureth not onely of the flesh but of the diuell and it transformeth vs into the image of Satan who enuied the happinesse of our first parents in the garden Gen. 3 5. So Caine was of that euill one 1 Ioh. 3 12. and enuied his brother because God accepted him and his sacrifice Gen. 4.5 Sixtly it crosseth and controlleth the wisedome of God in the distribution of his gifts graces as if God had done theÌ„ wrong and bin too good to others we can challenge nothing as due to our selues but whatsoeuer we haue we haue it freely howbeit the enuious like not his administration but dislike that others should enioy that which they want Lastly it is against the rule of charity which reioyceth at the good of others 1 Cor. â—3 and is ready to bestow and communicate good things where is want of them So then where enuy is there charity is not and where charity is there enuy is not This teacheth vs that all are subiect to this Vse 1 euill euen they that are godly and in a great measure sanctified are apt to enuy at others excelling in the graces of God And doubtles this is one cause oftentimes of contentions among the faithfull 1 Corin. 1 12. much more therfore the vnreformed and vnsanctified are ready to enuy them that goe before them Let vs not haue the faith of GOD in respect of persons Iam. 2 1. let vs beware of hauing men in admiration for sinister respects The best things are subiect to be abused through our corruption Secondly it serueth to reprooue many Vse 2 malicious persons some enuy others temporall blessings others that are worse enuy them the grace of God If they haue more knowledg then themselues they cannot abide them but speake all manner of euill against them These men are possessed nay poisened with malice ambition pride arrogancy and dissimulation they are vtterly destitute of charity or desire of reconciliation to their brethren Hence it is that Salomon opposeth enuy and the feare of God Prou. 27 4. as things that cannot possibly stand together Prou. 23 17. and in another place a sound heart and enuy Pro. 14 30. If such see another haue more wealth and riches then themselues they so vex torment themselues that the things which they haue do them no good Enuy is a very torment to the enuious who enuying at others do plague and punish themselues For as enuy hurteth not him at all that is enuied Egidij Hunnij comment in Iohan cap. 12. so the enuious man carrieth about within his owne bosome an inward and home-bred tormenter that neuer suffereth him to be quiet Such a monster is spite enuy that if he see or heare or think another to haue more or as much to goe beyond him or be equall vnto him it is a quotidian nay a continual feuer without any intermission it paineth him day and night Psalm 112 9 10. Thirdly let vs vse all holy and sanctified meanes to prevent it or to purge it away if it Vse 3 haue seized vpon vs. Let vs labour for christian charity How we may auoid enuy that so we may rid our hearts of the corrupt weeds of fretting and malice against our brethren and decke our selues with lowlinesse of mind that we may banish pride and selfe loue Phil. 2 3. Store of charity and humility tempered together will make a notable defence preseruatiue against this malady Secondly be wel contented with Gods holy administration of temporall blessings spiritual eternal that we do not any way charge him with folly who is wisedome it selfe or with partiality who respecteth no mans person Thirdly to cast our eyes vpon the troubles sorrowes miseries and calamities of our brethren which they sustaine and suffer as well as vpon the gifts blessings comforts prosperity which they enioy that so the consideration of the one may stay vphold vs from grudging at the sight of the other But this is our fault we looke vpon their good but will not behold their euill which if we did wee should finde cause many times rather to pitty them then to enuy them Fourthly to marke that the gifts of others are for our benefit as the good of one member of the body serueth for the vse of another and therefore wee are enemies to our owne good and welfare when wee repine at that which others haue Fiftly to pray to God for the obtaining of his gifts where we see them wanting and for encrease of them where they are obtained and for the continuance of them where they are encreased Lastly it is our duty to loue the graces of God wheresoeuer wee see
foule or dung so filthy as we are through corruption Iob 14 verse 4 and 25 verse 4. Esay 64 6. Titus 1 15. There is no sent or sauour no carcasse so corrupt and ready to infect as that which proceedeth from our selues What it is that doeth chiefly infect wherby we defile our selues and one another This Christ teacheth Math. 15 verse 18. Those things which proceed out of the mouth come foorth from the heart and they defile the man Keepe out sinne from the heart and the plague shall neuer defile the man euery one therefore must labour to cleanse the heart Thirdly seeing it is caused by sinne wee must learne to search and finde out the true Vse 3 cause of the plague The enemies of Gods word will make the Gospel the cause of the pestilence and of all other calamities So did Ahab Iehoram make the Prophets the principall procurers of the famine which fell out in their daies 1 Kings 18 17. 2 Kings 6 31. Thus dealt the heathen with the christians that liued vnder the heathen and persecuting Emperours when any famine or pestilence or ouerthrow befell among them they imputed all to Christians and cryed out to haue them persecuted and punished as appeareth at large in the Apology of Tertullian These are blasphemous mockers and deriders of the holy faith of Christ which open their mouthes against heauen The chiefe cause of the plague is the contempt of the word Ier. chapter 29 17 19. Lastly euery one of vs must learne how to behaue our selues in the troublesome times of Vse 4 this heauy iudgement We must haue a tender feeling of their distressed condition that lye vnder this greeuous hand of GOD. The Church is compared to a body wherof Christ is the head Eph. 4 ver 16 and the faithfull are members Romanes 12 4. 1 Corinthians 12 12. They make but one body though they be many different members and are all vnder one head and therefore are to helpe one another to beare one anothers burden and so fulfill the law of Christ Galathians 6 2 1 Corinthians 12 verse 24. Let vs consider the seuerall duties belonging to seuerall persons in the day of visitation The duty of Magistrates is then especially to see religion established The duty oâ— Magistraâ—â—â— time of thâ— plague euill doers cut off from the City of God and all disorders remoued Psal 101 8. They must humble themselues and cause the people to humble themselues They must appoint fasting and praier that thereby they may moue the Lord to call backe his iudgement We haue a notable example of this in the King of Nineue Ionas 3 6â— when he feared a generall iudgement to come vpon himselfe and his people he rose vp from his throne and laide away his robe from him he couered himselfe with sackcloth and sate in ashes yea he proclaimed that neither man nor beast herde nor flocke should taste any thing and that they should cry mightily to GOD saying Who can tell if God will returne and repent and turne away from his fierce anger that we perish not Ion. 3 6 7 8 9. Here is a good president for Kings Princes what by their owne example publike decrees they ought to do that there may be a common humiliation of all estates 〈◊〉 dutie of â—â—â—â—sters in 〈◊〉 of the â—e It is the duty of the Ministers to preach the worde most earnestly both the Law and the Gospell in season and out of season to perswade to repentance to comfort the feeble-minded out of Gods word to stirre vppe the poore to patience the rich to liberality and all men to compassion and commiseration It belongeth vnto them as it were to stand in the gappe they must aboue others pray earnestly to God Amos 7. verse 25. knowing that the prayer of a iust man auaileth much if it be feruent Iames 5 16 17. So was it with Moses and Aaron when the plague was begunne he willed Aaron to take a Censer who ranne into the middest of the Congregation and stoode betweene the liuing and the dead offering Incense and making attonement for the sinnes of the people Numbers 16. verse 48. It is the duty of all parents to teach and instruct their children from whence 〈◊〉 dutie of â—â—â—â—nts in 〈◊〉 of the â—e for what causes God sendeth the pestilence and other calamites Deut. 6.7 They must goe before them in a good example of life Genesis chap. 18 19. and if they should see all other carelesse and negligent in this duty yet must they say with Ioshua chap. 24. verse 15. As for mee and mine house we will serue the Lord. It belongeth vnto them to call their families vnto priuate humiliation as Ester did chap. 14. verse 16. and euery day they should offer vp sacrifice for their seruants and children after the example of holy Iob chap. 1. verse 5. and pray for their safety and welfare and euerie day giue thankes for their most mercifull deliuerance while in the meane season so many fall on their right hand and on their left It is the dutie of rich men in time of contagion 〈◊〉 dutie of 〈◊〉 men in 〈◊〉 of the 〈◊〉 to haue as at al other times so then especially a diligent care of the poore because then the greatest occasion is offered to doe good We must not shut them vppe in their houses and then shut vp our compassion from them as it were in a close prison without releefe It is the commendation of the Christian Church after the ascension of Christ that they had all things common and no man said that ought of the things which hee possessed was his owne neither was there any among them that lacked Acts 4 32 34. If they did this in the neede of the Church how much more ought we to prouide for those that cannot prouide for themselues He is not worthy to beare the name of a Christian that at such times would withhold things necessarie from those that are withholden from the companie of others Woe vnto those that would adde so great affliction to those that are deepely afflicted already The foure Lepers that were put out of the city according to the law dwelt apart by themselues at the entering in of the gate for feare of infection were notwithstanding prouided for in the streight siege of Samaria so long as there was any thing in the city they wanted not but were prouided for 2 Kings 7 4. So it ought to be among vs. It is the dutie of the poore needy to arme themselues with patience The dutie of the poore and needy in time of the plague as a shield buckler in time of trouble knowing that nothing falleth out without the prouidence appointment of God He will not lay more vpon vs then he will enable vs to beare but with the tentation will make an happy issue 1 Cor. 10 13. hee will comfort vs in our tribulation 2. Cor.
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
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
Wee should make diligent search of the temporall estate of our brethren but much more how they stand toward God how they do increase in the best things that we may reioyce in their standing and mourne in their decaying and thereby bee prouoked either to giue God praise glory for their continuance and perseuerance or to pray to him to open theyr eyes to see their weaknesse their standing stil or going back or leauing their first loue that so they may repent and do their first workes Reuel 2 5. Lastly it is our duty euen to aduenture our Vse 4 persons and estate for our brethren if by any means we may releeue the distressed This we see in Abraham toward Lot Gen. 14 Moses refused to be called the son of Pharaohs daughter but visited his brethren and when he saw an Egyptian offer one of them wrong Hee defended him and auenged him that was oppressed Acts 7 24. So it was with Obadiah that liued in Ahabs Court when Iezabel raised hot persecution against the prophets of God he took them and hid them and fed them in a Caue not fearing the fiercenesse of their enemies 1 Kin. 18. The like we see in Ester a notable nursing mother of the Church she went boldly to the King with this resolution If I perish I perish Ester 4. verse 16 to haue the liues of her people giuen at her request chapt 7. verse 3. Many in our dayes thinke they haue gone far in Christianity and take themselues to be notable and zealous Christians if they wish wel vnto the state of the Church or be not open enemies vnto it But it is not enough to wish the good of it except by all meanes we labor to procure it and learne to cast down all that wee haue and bee content to licke the dust of the Churches feete Many will needes be accounted to bee the friends of the Church who wil hazard neither goods nor frends nor honor neither the fauor of great men nor the credit of the world much lesse either limbe or life wheras the Apostle teacheth that this is true loue To giue our liues for the brethren 1 Iohn chapt 3. verse 16. 20 And Moses saide vnto them If ye will do this thing if yee will goe armed before the Lord to warre 21 And will go all of you armed c. vntil he haue driuen out his enemies c. 22 And the land be subdued c. 23 But if ye will not do so behold yee haue sinned against the Lord and be sure your sin will find you out 24 Build you Cities c. 25 And the children of Gad c. 26 Our little ones our wiues c. 27 But thy seruants c. Heere we haue the conclusion of the whole controuersie betweene these tribes and Moses and vnder what conditions hee assenteth vnto them that there might be no mistaking one of another The summe whereof is this If they would go vp armed before their bretheren and go forward with them vntill their enemies were cast out then they should return backe againe and be guiltlesse before the Lord and this land should be their lawfull possession if not they should be guilty of sinne before the Lord and should not bee able to escape the vengeance of God These conditions propounded by Moses are approued by the Tribes who promise that they wil leaue their wiues and children and families behinde thē and passe ouer armed for warre before the Lord to battell From hence I might handle sundry instructions that arise in Moses we see his patience in hearing and determining and therefore it is the duty of Magistrates willingly patiently to hear the people Again these two Tribes and halfe might not be discharged till they had finished the Lords worke and therefore in all good duties perseuerance is necessary and we must continue to the end as wee haue shewed chapt 7. Lastly Moses threatneth that if they sinned against the Lord they might be well assured their sin would find them out that is the punishment of sinne shall certainly fall vpon you therefore sinne and the punishment of sinne are vnseparable companions as we see in Kingdomes Cities Families Doctrine The onely cause of punnishment is sinne and particular persons that haue offended against him And hereby we may obserue that the only cause of iudgement and punishment is sin God is neuer displeased with any people or person but for their sinnes Esay 43 24. 63 10. Hos 4 1 2. This is farther confirmed in the examples of his iudgments that fell vpon men and Angelles kingdomes and States houses and persons they haue bin destroyed subuerted for sin 1 Cor. 10.8 9 10. Reason 1 The grounds hereof follow First sinne is the transgression of the law 1 Ioh. 3 4. and 5 17. so defined by the Apostle he gaue a law to al which he would haue to be kept now then when this is broken and transgressed it cannot be but he should be offended and execute punishment against those that break it Secondly God is holy yea most holy and therefore cannot but punish sin which is directly opposite to the holines of his nature The more iust and righteous a Iudge is the more he is greeued at the enormities of malefactors that he hath to deale withall so in this case God being most holy and righteous nothing can be so offensiue and displeasing vnto him as the sinnes of men which are committed against him Thirdly sin is the destruction and condemnation of the creature and bringeth the ruine of soule and body The Apostle teacheth that the wages of sin is death Rom. 6 23 it is the cause of naturall death of spirituall death of eternall death If God doe thus hate sinne that it draweth Vse 1 from him all plagues vpon vs then it giueth wicked men to vnderstand what they are in the sight of God nothing but such as displease greeue and prouoke him by their sinnes and therefore he hateth them as his enemies and setteth his face against them as the Iudge setteth himselfe against euill doers and a Prince setteth himselfe against rebels that do resist against him There cannot be a greater miserie then for a man to commit sinne because it is that which is so highly displeasing to God the procurer of his displeasure and indignation against the committers of it and therefore this pointeth and painteth out the most fearefull estate of all wicked sinners that liue yet are dead in their sinnes seeing God is such an enemy vnto them and they vnto him Some thinke the onely miserable condition to bee to liue in pouerty and neede and want of all things in reproch and contempt in famine dearth of all things in hunger and nakednesse in sickenesse and diseases howbeit these are greatly deceiued who are themselues so much the more miserable that they know not what misery is neyther wherein it consisteth Our sinnes are the true sores and
dayes of the Gospel to entertain and giue way vnto them may be a great question Whether Sanctuaries priuiledged places may be allowed among Christians Peter Martyr disputing this point whether they are to be retained or abolished deliuereth his opinion that because the law of God allowed them the customes of nations approued them and for that there may bee at some times iust cause of them therefore they may haue place among Christians so that certaine conditions be obserued First that neyther publike nor priuate wealth bee any way hurt or damnified Secondly that vices bee not nourished and fostered by hope of pardon or escaping without punishment Lastly prouision must be made that they should not stand open to all sorts of offenders but onely be granted to certaine persons as when a man at vnawares hath killed another and feareth the auenger or is oppressed and ouer-burthened with debt without his owne fault feareth the creditor Neuerthelesse it seemeth to me that these reasons carry more shew then substance and perswade rather by the number then by their waight For to allow such Sanctuaries and yet to limit them with these cautions seemeth to mee all one as if one should deliuer a knife into the hands of a childe and then appoint three or foure keepers and ouerseers to attend vpon him to take care that hee doe no hurt to himselfe or to others whereas the knife might more safely be taken away and the labour of the men better employed And as for the two particular instances that this learned man giueth in case of man-slaughter and debt there are Courts of iustice and conscience to try euerie mans cause and to mittigate the rigour of such as are mercilesse and therefore howsoeuer wee haue had Sanctuaries and other priuiledged places among vs as appeareth in our Chronicles in the late reigne of Edward the fourth Edward the fift the memory whereof yet remaineth which peraduenture may yet bee in force yet through disuse and discontinuance of them it may appeare that the euil was iudged to be greater then the good that came by them And if some inconuenience in some one case might fall out through want of them it were better to beare that inconuenience by missing of them then to admit a mischeefe or rather an heape of mischeefe by retayning of them But howsoeuer it may bee iudged in some certaine cases a matter of charity to allow to some persons the Sanctuary to saue themselues from such cormorants as would neuer be satisfied but by the body and blood of the poore debter yet because vnder colour and pretence of this protection infinite enormities would arise vnto the detriment of the Commonwealth and that the former supposed causes may bee better remedied by other meanes no way hurtfull or preiudiciall at all to any it were much better quite to dissolue them then to retaine them For grant once this priuiledge and immunity to such as are growne to decay by ineuitable losses you shall haue others in time claime that benefite yea and perhaps sooner receyue it that are gone to decay by their owne negligence and vnthriftinesse And if it were needefull or expedient in case of debt to allow the Sanctuary no doubt the Lord himself setting vp these Sanctuaries would haue extended the liberty to such persons to flye vnto them whereas among the people of God none were allowed to haue refuge vnto them but such as were pursued by the auenger of blood And if there were no other reason to abolish them it were sufficient to see the horrible abuses of them in the Papacy where murtherers and traytors and varlets and a rabble of all sorts of cut-throats as we shall see afterward are protected and allowed to be protected contrarie to the expresse commandement of God Exodus 21 14. If a man come presumptuously vpon his neighbour and slay him with guile the thou shalt take him from the Altar that he may dy And we see the practise of it in Salomon 1 Kings 2 31 for when Ioab a wilfull murtherer that slew two men more righteous and better then him selfe and shed innocent blood in the time of peace fled into the Tabernacle of the Lord and caught hold vpon the Altar he commanded him to be slaine in that place But to return to the former point Popish Sanctuaries vnlawful whether this be inconuenient or not this is most certaine that no states do so much offend by denying of them as the Romanists do by admitting of them whereby it commeth to passe that Churches and Monasteries are turned into dens of theeues It is noted that Innocentius the third wrote to the king of Scottes that then was That no man should be taken by violence out of the church albeit he had committed very heynous offences Howbeit lest they should seeme to let open a window and to set loose the reynes vnto all sorts of wickednes they haue excepted some certaine cases Decret de Immvnit eccles First they will not defend common theeues and robbers which do stand by the high-way side to set vppon such as passe by whether it be by day or night neither yet those that offend greeuously in the Church or Churchyard in hope there to bee priuiledged because such ought not to bee protected by the Church which sin heynously against the Church Decreâ— 36 9. Can. de Rapto As for other wickednesse and most lewd and loose villanies as the murthering of men the rauishing of Virgins adulteries and such like practises they defend them as appeareth in the Decrees And they offer this immunity and impunity not only to Christians but to the Iewes and heathen people yea to excommunicate persons and to heretickes prouided that the heretickes come into danger for other crimes whereas if it be for heresie they are denyed the benefit of the Sanctuary Neyther is this liberty granted to the Church onely Decret 17 9 4 câ—â— id constitutionis but to the Byshops palace albeit it be not ioyned vnto the Church As great a priuiledge likewise they grant to their breaden-god and great reason why so often as it is carryed about in pompe and procession or vnto the sicke for if in such case any man ioyne himselfe to the Priest he hath a safegard and Sanctuary Many such like enormities are committed and passe as currant among them and so much wickednesse goeth vnpunished whereby God is offended the Church is polluted and the Land it selfe is vtterly defiled and yet such places of speciall priuiledge and protection are retayned and defended Command vnto the children of Israel that they giue vnto the Leuites c. Heere we see what great allowance God gaue to those that ministred at the Altar and did the seruice of the Tabernacle And albeit the Leuiticall Priesthood and all that ministration bee now abolished yet because God to the end of the world gathereth vnto himselfe a Church by the Ministery of the most holy
it is saide of Kaine when he slew his brother that hee was of that euill one 1 Iohn 3 12. This serueth for reproofe both of errors in Vse 1 doctrine and of corruptions in life and first it conuinceth the Popish Doctrine which giueth way to mans corrupt nature more thē the word will beare For in the poynt of louing our enemies they come neere vnto the interpretation of the Pharisies because they teach that howsoeuer a man is alwayes bound not to hate his enemy yet to loue him hee is not alwayes bound No maruell if these men doe hold it lawfull to breake promise with an heretike such as they account vs to be but falsly This is an easie kinde of Religion and well pleasing to flesh and blood and it may not seeme strange though multitudes be ioyned vnto their Church for what carnall man is there almost that would not bee a Papist when he may bee held to be religious yet bee auenged vpon his enemy also Indeed they set downe two cases least they should bee thought to be too prophane and their Religion a mercilesse Religion wherein a man is bound to loue his enemy First in extreame necessity when hee is in present danger of his life then hee is to be helped and releeued as it was with him that fell among theeues and lay wounded and halfe dead as Luke 10. verse 30. Secondly in case of scandall when by not helping or succouring wee shall giue offence vnto others Out of these two cases they conclude that it is a counsell and degree of perfection to loue our enemies Matth. 5. ver 44. which some particular persons as Monkes Friars and such cloyster men take vpon them to obserue who haue forsooth obtained an extraordinary gift to deny themselues But if this be a counsell then the rest of Christs sayings in that chapter I say vnto you Whosoeuer is angry with his brother without a cause shall be in danger of the Iudgement Verse 22. And whosoeuer looketh on a woman to lust after her hath committed adultery as wee may reade In verse 28. and so likewise of the rest in verses 32.34 37 should be counsels also Howbeit the saying of our Sauiour Iesus Christ is a commanding Genesis chapt 1. verse 3. also Psalme 33. verse 9. Wherefore the Popish deuotion is a Religion wherein a man may goe to hell with ease maintaining a most diuellish and damnable Doctrine cleane contrary to the direction of our Sauiour Christ limiting and restrayning that which Christ hath extended generally vnto vs in the Gospel I say vnto you Loue your enemies and if yee loue them onely that loue you what singular thing do you Againe this reprooueth such as thinke it to bee a note of an high and generous Nature and of a noble and notable spirite to put vppe no wrong and to seeke reuenge euen for euery trifle and small matter to do as little wrong as they can but to resolue to put vp none These account it a great honor and glory for a man to pursue his enemy with hatred Wicked Lamech descending from the cursed race of Caine thought it an argument of vertue and valour and a point of much credit and reputation vnto him to be able to take reuenge yea euen seuenty times seuen times of any that shold offend and prouoke him any way whereas Christ telleth Peter a contrary Lesson that is that it should be a greater honor and dignity before God and all good men to forgiue till seuenty times seuen times and that in one day Luke 17 4. Matth. 18 22. It becommeth all Christians therefore rather to follow the precept of Christ then the practice of Lamech and to learne of Salomon Prou. 19 11 that the discretion of a man deferreth his anger and it is his glory to passe ouer a transgression and chapter 14 29 and 16 32 He that is slow to anger is better then the mighty and he that ruleth his spirit then hee that taketh a citty If then wee desire true honour and to bee accounted men in the world let vs imitate our heauenly Father who is so farre from being greedy of reuenge and hasty to anger and to take punishment that he maketh the Sunne to shine and the raine to fall vpon good and bad being slow to anger and of great kindnesse The more noble sort of creatures are not desirous of reuenge but only the basest and vilest noisome flees waspes hornets bees and such like Among men none more testy and subiect to anger then sicke persons in their greatest fits who breake out into sundry passions by reason of their weakenesse which they would neuer doe in their health when they haue the vse of reason Let vs account it to be a shame and reproch to be like the weakest things and rather imitate the nobler creatures which are slow to anger and moderate their passions with discretion Ioseph in the court of Pharaoh no doubt was an honourable man hee was next in the state to the king hee had what he would at his commandement and at his word were all the people ruled Gen. 42 40 yet consider that he placed not any part of his honour in taking reuenge of his brethren that had sold him as a slaue to an idolatrous nation and sought after his life but in forgiuing of them and rewarding them good for euill Genesis 50. For when they saw that their father was dead knowing what they had deserued and fearing the face of Ioseph they said Ioseph will peraduenture hate vs and will certainely quite vs all the euill which wee did vnto him Gen. 50 15 17 and they desired him to forgiue the trespasse done against him verse 17. Ioseph wept when they spake vnto him and said Feare not for am I in place of God but as for you yee thought euill against me but God meant it vnto good c now therefore feare not I will nourish you and your little ones and hee comforted them and spake kindly vnto them Dauid was an honorable man yet we know how he dealt with Shimei though he were king and wanted not others to kindle the coales of wrath and reuenge against him yea though the wretch had cast stones at him and cursed him with an horrible curse yet afterward hee pardoned and forgaue him and sealed his pardon with an oath 2 Samuel chapt 19 verse 23. The like example wee may see in Mephibosheth the sonne of Ionathan that did eate bread at DAVIDS owne table shewing him fauour for his fathers sake although he were maliciously mischeeuously slandered by Ziba his seruant and that of no lesse crime then high treason against the king as if he looked that the house of Israel should restore him to the kingdome of his father 2 Sam. 16 3. yet hee neuer sought any reuenge of him but was content to part from his owne right for ioy that the king was returned in peace to his owne house 2 Sam. 19 30.