are swept away together with one vniuersall Flood Gen. 7. The like wee might say of Sodome and Gomorrha and the cities about them which giuing themselues to fornication and going after strange flesh suffered the vengeance of eternal fire Iude ver 7. The like we may say of kings and Princes nobles iudges Magistrates old and yong bond and free 2 Sam. 12.10 11. 2. King 7.19 20. and 1.9 10. Luke 12.20 and 16.22 23. Psalm 82.6.7 and 49.2.10 1. Sam. 2.29.30 Luke 1.20 Eccle. 11.9 2 King 2.24 Reason 1 God chastiseth his children that they shold not be condemned hereafter 1 Cor. 11.30 32 when they runne astray he putteth as it were a bridle in their mouthes whereby they are curbed and kept in obedience Secondly hee is constrained to take this course least they should trust in themselues whereas they should trust in the liuing God 2 Cor. 1.8.9 We are hardly driuen out of our selues and to renounce all confidence in the flesh We are quickely induced to sacrifice vnto our net and to burne incense vnto our drag Hab. 1.16 Thirdly hee doth it to humble vs and to prooue vs Deut. 8.2 Reuel 2.10 and that hee may doe vs good in the latter end Deut. 8.16 2 Sam. 16.12 so that he aymeth euermore at our good Vse 1 Vses follow See from hence the cause why they keepe Gods word whiles other run on in euil Psal 119.6.7.70.71 It is good for them that they are afflicted for before they went astray and wandred from his commandements Doubtlesse if they had all things that the corrupt flesh desireth and lusteth after they would runne into all excesse of riot with other men for as they are no better then other by nature so their workes would be no better then the workes of others God seeing much drosse in them is driuen to cast them into the fining pot to purifie them that they may bee as pure and precious golde in his sight Vse 2 Secondly we must learne hereby to iustifie God and to condemne our selues For if sinne draw downe his iudgements vpon the most excellent that offend then doubtlesse wee are bound to confesse that in his corrections he is iust and mercifull Lam. 3.22 When he afflicteth a nation or particular soule with famine sword or pestilence as his quiuer is full of arrowes he correcteth indeed but the cause is in our selues for his iugements are wrought out by man himselfe and we must learne to search out the cause in our selues It is sinne onely that deserueth and draweth downe his iudgements We must therefore learne to iustifie God in all his wayes and workes yea if he should ouerthrow our nation and strike downe our brethren and sisters and bring vs vtterly to confusion because we prouoke him daily by our iniquities his compassions neuer faile and for that cause alone wee are not confounded Thirdly we learne that there is no respect Vse 3 of persons with God in punishing for none shall escape his hand He punisheth not the simple and letteth others escape no man can pleade any immunity or impunity by his high place by his honour riches possessions or any other prerogatiue whatsoeuer Rom. 2.6 for he will render to euery man according to his deedes He looketh not vpon the outward appearance but so many as haue sinned without law shall also perish without law and as many as haue sinned in the Law shall be iudged by the Law As God in the decree of his election respecteth no mans peâ—â—on nor in bestowing his graces of saluation which are the fruits of election as vocation faith Gal. 3.28 iustification sanctification and such like so in his corrections and chastisements hee doth not strike the poore and spare the rich winke at the noble and honourable and strike downe the vnnoble and baser sort but hee respecteth euery one as he findeth him and punisheth sinne wheresoeuer sinne reigneth that all should feare Fourthly conclude necessarily that the Vse 4 wicked cannot escape If he strike his friends he will not passe ouer his enemies If the gold must passe the furnace the drosse shall be reiected If the good corne must be ground in the mill before it can be bread for the vse of man the chaffe shall be burned vp with fire vnquenchable Prou. 11.31 1 Pet. 4.17 18. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner and if the righteous scarcely be saued where shall the vngodly appeare It is well said of one that the tribulations and afflictions of good men doe not bring them behind the wicked but rather shew that the plagues and punishments of the wicked are yet behind for God reserueth wrath for them Nahum 1.2 and will take vengeance of his aduersaries Ierem 25.29 Luke 23.28.31 The death and passion of Christ hath taken away the vengeance curse of the afflictions of the godly as he hath taken away the sting of death and strength of the law though both death and the Law remaine so that whatsoeuer remaineth in the cup for vs to drinke is wholesome and medicinable The vngodly doe now laugh at vs and deride vs when they see vs beaten at our Fathers hand in the house or at our masters hand in his schoole so it was with Dauid they clapped their hands and made a great shout when he was vnder the rodde saying Aha where is now his God Psal 41.5 now he lyeth he shall rise vp no no more verse 8. Psal 69.12 but let vs waite a while before the time be long we shall see them scourged with whippes and cast in prison where they shall neuer get out They shall be put in the stockes as euill doers they shall be arraigned as guilty persons and receiue the sentence of condemnation as traitors against God woe vnto them there shall be weeping and gnashing of teeth Vse 5 Lastly let vs learne to reforme our rash iudgement touching the suffering of the seruants of God We are ready to iudge them as plagued of God Psal 73.14 howbeit wee are not to iudge men to bee wicked and vngodly to be strangers from God and from his kingdome because we see sometimes the hand of God to be strangely vpon them for as much as they may belong vnto God albeit they suffer in that manner and measure Rather we ought to admire and wonder at Gods iudgements which are so iust that hee will not spare his owne people when they sin against him and it is rather an argument that they are the Lords because iudgement beginneth at his house and he will begin to plague the citie where his Name is called vpon When we see stones cut and hewed and squared should we therefore thinke and thereby conclude that those stones were not regarded or that they were good for nothing Wee should rather iudge that they are fitted to some speciall part of the building So if a man come into an orchard and find many trees cut and pruned he knoweth it
web so fine that it cannot be espied they speake peaceably to their neighbour with their mouthes but in heart they lie in waite Secondly beware of such enemies and beleeue Vse 2 them not take heed of them and flye from them Mar. 13 ver 21 22 23. They haue smoothe words but malice lodgeth and lurketh in their hearts Where the water runneth stillest there it is most deepe and dangerous Prou. 26 24 25. The examples are infinite of such as haue beene ouertaken by them They that haue good hearts are not easily brought to suspect another to be euill and while they iudge others to be like to themselues they are often taken in their nets Thirdly we must not be simple and sottish Vse 3 which haue to do with such deceitfull workmen that watch and ward for aduantage It is our duty to entreate God to preserue vs from them that we may not be drawn away by theÌ„ to do as they do Psal 28 3. Abel was too simple for so cunning an enemy as Caine so was Abner and Amasa for Ioab they paid deerely for it Lastly woe vnto all such they shall in the Vse 4 end be ouertaken in their owne waies shall fall into the pit which they haue digged for others They may hide their counsels from men but cannot from the all-seeing eyes of God We see this in Caine Ioab Absolon Iudas and others The Lord shall cut off all flattering lippes and the tongue that speaketh proud things Psalm 12 â— and 7 15 16. Prou. 26 2â— Let such therefore consider betimes the fruite of their leasing and know that it will be bitternesse in the latter ende They flatter others and themselues but the Lord will not flatter them but shall finde them out in their sinnes They told them and saide Wee came vnto the Land c. Wee saw before that there were twelue chosen that went to search the Land yet among them all onely two deale faithfully and truely the rest were treacherous hollow-hearâ—ed hypocrites Doctrine The greatest paâ—t are often times the worst The doctrine arising from this comparison of them is this that the greatest part are for the most part the worst the fewest the best Luke 17 11. Gen. â— 5 6 8. God looked vpon the earth and behold it was corrupt for all flesh had corrupted his way vpon the earth verse 12. Caines stocke multiplied whiles Adam remained childlesse Gen. 4 25. Many enter into the broad way few into the streight gate Mat. 7 1â— 14. WheÌ„ the sinne of the Sodomites cryed to heauen for vengeance and all the people both young and old from euery quarter wrought villany onely Lot and his daughters were found in the City that ioyned not with them Gen. 19 4 16. In the daies of Michaiah Ieremy Eliah Elisha were hundreds of false Prophets though the children of Israel were as the sand of the sea Esay 1 9. yet but a remnant should be saued though many be called yet few are chosen Math. 20 16. The seed of the word falleth into sundry sorts of ground yet one onely is the good ground Ten leapers were clensed as they were going to shew themselues to the Priest but one only returned backe to giue God thanks Luke 17 17 18 and 13 23 â—4 For first God will haue his seruants prooued Reason 1 and tried in the falling away of multitudes on the right hand on the left whether they will cleaue vnto him and his truth or not It is small commendation to continue in the faith when others stand for so do many hypocrites but to hold out when others giue ouer their hold is the tryâ—ll of a true Disciple Ioh. 6 66 67 1 Cor. 11 19. Secondly men are for the most part addicted to follow the multitude to run in great heapes one after another one giueth euill example vnto another Gen. 6. as we see in the men of the old world Thirdly sinne is very pleasant and delightfull to the flesh it is most consonant and agreeable to our corrupt nature but grace and piety are repugnant to the flesh and we striue against it what we can Gal. 5 17. Lastly we heard before the ordinance and decree of God which must in time take place that hee which calleth many hath elected out of that number but a few Mat. 19 Mark 10 31. 30. The net of the Gospel being cast into the sea gathereth together good and bad but the bad are afterward cast away as vnprofitable as reffuse and reprobate stuffe This serueth to conuince the Church of Vse 1 Rome and the defenders of the Romish religion that make vniuersality the multitude a marke and note of Gods church wheras the lesser number is rather the truer note For otherwise we might iustifie the old world against Noah his family the Sodomites against Lot and his house Paul complained that at his first answering no man assisted him but left him alone yet he had the truth on his side 2 Tim. 4 16. and the Apostle Iohn saith Wee know that we are of God and the whole world lyeth in wickednesse 1 Iohn 5 19. And if this were a sure note we might iustifie the religion of the Turkes Sarazens which spreadeth the wings of their superstition much farther theÌ„ all popery doth and occupieth a greater part of the world But such as professe the truth of God truely are the true Church whether they bee many or few whether they be in one part of the world or in many and such as do not professe the true faith are no true Church whether they bee neere or farther off whether in one place or dispersed farther abroad A multitude cannot make any religion to be true nor fewnesse to be false The reasons which they bring to make the multitude to be a marke of the Church Popish reasons to make the multitude a marke of the Church make nothing to the purpose but to mark out their owne weaknesse seruing rather for pomp and shew then for any weight and substance as Psal 2 8. I will giue thee the heathen for thine inheritance and the vtmost parts of the earth for thy possession and Psal 72 8. He shall haue dominion from sea to sea and from the Riuer vnto the ends of the earth so Luke 24 47 Christ foretelleth that the Gospel should be preached among all Nations beginning at Ierusalem I answer it were no hard matter to produce an hundred such testimonies and all nothing to the purpose or point in hand For the drift and scope of them is no other then to make a difference of the Church vnder the law and in the time of the Gospel at the first it was shut vp within a narrow compasse corner of the earth but afterward it was enlarged For whereas before the coming of the Messiah the bankes of the Church were the bounds of Iudea vnder the Gospel they should be no longer pent vp in so
condition whatsoeuer so it bee accompanied with faith and the fruites thereof can separate vs from saluation and shutte vs out of Gods Kingdome For seeing a man may be a good Christian and a great warrior which profession many times is most stained and corrupt it cannot exclude any from eternall life if themselues by infidelity iniquity doe not exclude themselues And albeit such persons many times haue no regarde of equity or honesty or word or oath or Law or shame or conscience but entitle themselues to all that their hand can lay hold vpon as men wholly bent vpon spoile and rapine yet the cause heereof is not in the profession but in the professor not in the warre but in the warriour and therefore it pleased GOD to shew foorth his great mercy in calling to his maruellous light many men out of that kinde of life Such were the Centurion that came to Christ to haue his seruant healed Math. 8 5. Acts 10 3. who is commended for his excellent faith Cornelius is reported to bee a godly man and to haue vnder him godly souldiers Seeing therefore warfare is no hatefull Vse 3 kinde of life in it selfe such as are souldiers and fight in the field haue no lesse accesse to saluation then others and shall rest in Abrahams bosome who was also a warriour as wel as they if they labour to bee the children of Abraham and study not so much to bee souldiers as Christian souldiers which aime at the glory of God in all their actions and not seeke to satisfie their owne lusts How many are there that delight in nothing but in effusion of blood and all oppression in doing violence and robbing without difference of friend or foe brother or enemy If we professe the name of Christ Iesus and beleeue to bee saued through his name let vs so liue in war as wee remember vnder whose banner wee fight and whose name we do professe and whose blessing we looke for If wee bee assured and perswaded of the lawfulnesse of the warre why do we not carry our selues as men that fight not our owne battels but the battels of the Lord of hostes And if wee do not runne as desperate men or as the horse that rusheth into the battell why doe we not consider that our soule is in our hand that we are in continuall danger of death and must giue an account of the things done in this flesh whether they bee good or euill Lastly as the godly may lawfully make Warre so they must bee carefull to obserue such conditions as make it lawfull and allowable otherwise the running of men together in hostile manner after the manner of wilde beasts to shed blood and to take away life is of it selfe most sauage barbarous The conditions to be obserued are these Conditions to be obserued in warres First it must bee proclaimed by the Magistrate and such as haue authoritie otherwise it is priuate reuenge not publike iustice We must not be like Simeon and Leui the sons of Iacob who hauing wrong and indignity offered of the Shechemites reuenged their owne cause without authority or calling for They drew their sword Ge 34 25 29. and went into the City boldly and slew euery male and tooke the spoile both of the place and people They had no commandement or commission from Iacob their father as appeareth in the reproofe vttered vnto them the curse denounced against them Ye haue troubled me Gen. 34 30. and made me to sticke amongst the Inhabitants of the Land And in another place Cursed be their wrath and 49 7. for it was fierce and theâ—r anger for it was cruell I will diuide them in Iacob and scatter them in Israel We see therfore that the people must not run vpon their owne head nor take armes in hand at their owne pleasure but must looke for the warrant and direction of the Magistrate Secondly it belongeth to such as go vnto warre against another nation and people to offer them conditions of peace and to receiue such to mercy as yeeld vnto them thereby to auoide the shedding of blood and to shew themselues inclined to mercy This proclaiming of peace is taught by the Lord himselfe Deut. 20. Deut. 20 10 11 12 13 14. When thou commest neere vnto a City to fight against it thou shalt offer it peace and if it answere thee againe peaceably and open vnto thee then shall all the people that is found there n be tributaries vnto thee and serue thee but if it shall make no peace with thee but make warre against thee then thou shalt besiege it and smite the Males thereof with the edge of the sworde Likewise when Ioab pursued Sheba a Traitor against Dauid and besieged him in Abel so that they cast vp a Mount against the Citie began to cast downe the wall There cryed a wâ—se woman out of the City 2 Sam. 20 16 17 18. Heare heare I pray you say vnto Ioab Come thou hither that I may speake with thee and when he came nere vnto her the woman said Heare the wordes of thine handmaid they spake in the old time saying They should aske of Abel and so haue they continued In which words she alludeth vnto the former Law that before any City were ouerthrown or any people put to the sword peace should be propounded and the Citizens that yeilded be receiued to mercy This is so equall and reasonable that the vnbeleeuers among the Gentiles thought it expedient and necessary to accept of such as yeelded Cic. de offâ—c li. â— albe t the Ram a warlike instrument in those dayes described by Iosephus in the warres of the Iewes had shaken the wall I seph de be lâ— Iudat l. 3. cap 9 that is were euen ready to fall downe And the Turkes themselues proud and mercilesse enemies that spare not to shed Christian blood Turk histor in the lye of Mâ—hâ—mâ—t the gâ—aâ— and poure it out as water are perswaded that God will not prosper them in their affaires assaults except they first make vnto their enemies some ofâ—er of peace This putteth vs in minde that wee should indiâ—e our heartes to sâ—eâ— mercy as much as may be and not rage with fire and sword but remember the common condition of mankinde the vncertainty of all humane things and the danger that may fall vpon our selues Thirdly keepe all lawfull promises euen to the enemy which is a token of an vpright heart When the spies that were sent to Iericho and made a faithfull promise and bounde it with an oath to saue Rahab and her fathers house from the common destruction of that City Ioshua the Generall of the hoste was so farre from denying to stand to that oath that he called the two men that had spyed out the Countrey and saide vnto them Ioshua 6 22. Goe into the Harlots house and bring out thence the Woman and all that she hath as
feare of troubles that may come vpō her True it is the Church of God hath many enemies that threaten the ruine thereof and imploy all their wiles and fetches to worke the subuersion of it as if an huge and heauy milstone were cast at it or as if a mighty tempest were fallen vpon it or as if a sudden flood of waters did ouerflow and ouerwhelme it Neuerthelesse the Church is set in a safe place they shal not be able to hurt it it hath a safe keeper that neither slumbreth nor sleepeth they shall not be able to destroy it the gates of hell and the power of the deuill are set against it but they shall neuer haue victory ouer it They may well assault this City of our God cast their trenches against it build Forts and Barricadoes against it yet they shall neuer winne it but their losses shall be greater then their gaines Let vs comfort our selues in this that it is vnpossible the Church should fall being borne vp and vpholden by so strong a pillar For as when we become the enemies of God despise his maiesty he is able quickly to consume confound vs so whē we be in his safe keeping he wil maintaine defend vs in such sort as the Lyons aspes the dragons wild beasts wherof we are most afraid shal not be able to destroy or annoy vs. Therefore the Lord speaketh Deut. 7. Deut. 7 21 22 Thou shalt not feare them for the Lord thy God is among you a God mighty and dreadfull he will root out all these enemies before thee by little and little First hee willeth them not to be afraide of their enemies and afterward he addeth the reason because God is among them We are all of vs as in the Tabernacle and tuition of God let vs put on the shield of faith to repulse all feare he will not leaue vs nor forsake vs so that we may boldly say The Lord my deliuerer I will not feare what man can doe vnto me Let vs hold our selues to his promises and assure our selues of his succour Vse 3 Lastly this situation of the Tabernacle serueth to conclude the full and finall happines of the faithfull which is begun in this life but shal be consummated in the end of the world Then will God dwell with vs and we shall dwell with him then we shall bee admitted into his presence and neuer be cast out then no euill shall touch vs or come neere vs and no good thing shall be wanting vnto vs that we can desire Heereunto the Apostle alludeth Reuel 21. Reuel 21.3 I heard a great voice out of heauen saying Behold the Tabernacle of God is with men and he will dwell with them and they shall be his people and God himselfe will be their God c. Consider heere the blessednesse of that people that shall euer enioy the immediate presence of such a God as is the fountaine of all happinesse True it is God doth dwell among his people in this life and he is not farre from euery one of them inasmuch as they haue their spirituall life and birth from him howbeit it doth not appeare to others nor sometimes to our selues what we shall be The Tabernacle of God seemeth now to be remoued out of our sight and to be set in a darke corner where it lyeth hidden We are heere subiect to many temptations of sinne to many sicknesses and sorrowes to many paines and aches to many losses troubles which often cause vs to sigh and lament we haue not hearts of yron and steele nor bodies of stone or oake that cannot be touched with any feeling We must all passe through these afflictions and tribulations as the children of Israel passed through the red sea But when the Lord who is an infinite and endlesse treasury of all good things shall bring vs into his heauenly Tabernacle in the new Ierusalem we shall stand in need of no good thing wee shall stand in feare of no euill thing in both which consisteth true felicity The olde Ierusalem though it were called the holy City and place of Gods worship had many vncleane persons dwelling in it the Tabernacle of the Testimony though it figured the coniunction of God with his Saints had many prophane persons resorting to it but in the heauenly Ierusalem and the heauenly Tabernacle which is the Kingdome of glory there shall be no vncleane thing there shall rest no vile person all shall be holy and pure indeed In them shall be no confusion no disorder no broiles no tumults no turmoiles no tempests no sinne no sinfull thing no effect of sinne The Apostle saith We looke for a new heauen a new earth according to his promise 2 Pet. 3 13 wherein dwelleth righteousnesse Then we shall weepe and lament no more there shall be no more death nor sorrow nor pain nor crying the teares which we shed shal be wiped away the sinnes which prouoke God shall be blotted out the kingdome of the diuell shall be throwne downe and the kingdome of Christ set vp death and hell shall be cast into the lake of fire and whosoeuer is not written in the Booke of life long white robes shall bee put vpon vs we shall hunger and thirst no more neither shall the Sunne shine vpon vs neither any heat come neere vs Reuel 7.17 For the Lambe which is in the middes of the throne shall gouerne them and shall leade them vnto the liuely fountaines of waters c. This is the dignity vnto which we are aduanced by Christ our Sauiour we shall dwell with God the great king of glory Now wee are tossed with many stormes and tempests Sometimes we are persecuted and banished from our countrey sometimes we are imprisoned and destitute of things necessary poore hungry thirsty naked weary cold faint and feeble yea subiect to a thousand mischiefes and dangers miseries and encombrances In the middes of this boysterous sea of confusions this is our comfort that God will rid vs and release vs out of them all and bring vs into the quiet hauen of rest and happinesse Why then should we be cast downe in our tentations or why should we thinke that God hath forsaken vs Wee shal shortly be with the Lord and the Lamb which taketh away the sinnes of the world he will feed vs with all heauenly and spirituall dainties Here we assembled together in tabernacles and Temples and Churches for the performance of diuine duties where God vouchsafed to be present according to his promise Matth. 18.2 Where two or three are gathered together in my Name there I am in the middes of them There were the Sacrifices and Sacraments there was the Law and the Gospell taught These were worthy and notable signes of Gods presence But the heauenly Ierusalem the mother of vs all hath neither tabernacle nor Temple nor materiall building nor place of instruction nor sacrifices nor Sacraments nor signe of the presence
not cleere the wicked Although Princes doe not make statutes against it yet the statute law of God hath decreed against it and condemned it set a great penalty vpon the breach of it We haue sundry lawes that none abuse our names but we haue none for the preseruation of Gods Name and therefore God will looke to it and take order for it No commandement hath had more visible iudgments executed vpoÌ„ the breakers of it then this The plague of God shall not depart from his house that is a swearer one iudgment or other shall ouertake him and if he do escape the greater torment is reserued for him in the life to come The Prophet Zachary Zach. 5.4 telleth vs that God will consume the timber and stones of his house The sonne of the Israelitish woman that blasphemed the Name of the Lord and cursed is brought foorth without the campe and stoned to death Leuit. 24.14 15. and thereupon a Law established Whosoeuer curseth his God shall beare his sinne It is lamentable to consider the wretchednesse of prophane men notwithstanding the greeuousnesse of this sinne Many are of such a ruffian-like spirit that they feare not to teare in peeces the Lord of life and to crucifie againe the Sonne of God as much as in them lyeth We our selues are iealous of our own names and the names of our parents and posterity no maruell then if God be exceeding iealous ouer himselfe If we wil not glorifie him he will glorifie himselfe and his Name in our destruction He may winke at vs for a time as also at our manifold and monstrous oathes but he hath not forgotten them he keepeth a booke of accounts as a register against vs and when the great day of the Lord shall come he will bring forth the records and set our sinnes in order before vs. Let vs not thinke to escape Eccles 8.11 because sentence is not speedily executed the more he delayeth the more he hoardeth vp punishment for vs. The longer the arrow is in drawing the deeper it will pierce when it is shot out against vs. Hee suffereth them to liue in security for a time but they shall taste of seuerity in the end Iob 24.23 and 21.30 The wicked is reserued to the day of destruction they shal be brought forth to the day of wrath 23 And the Priest shall write these curses in a booke and he shall blot them out with the bitter water 24 And he shall cause the woman to drinke the bitter water that causeth the curse and the water that causeth the curse shall enter into her and become bitter 25 Then the Priest shall take the iealousie offering out of the womans hand and shall waue the offering before the Lord and offer it vpon the Altar 26 And the Priest shall take an handfull of the offering euen the memoriall thereof and burne it vpon the Altar and afterward shall cause the woman to drinke the water Hitherto wee haue seene the things that goe before the tryall now we come to such as are more neerely ioyned with it which are these He must write the curses in a booke and then blot them out with the waters of bitternesse before remembred But before the woman drinke of the waters he must take the offering out of her hand and waue it before the Lord and then offer it vnto the Lord. Lastly he is to burne a part of it vpon the altar and afterward cause the woman to drinke the water Obiect Heere the question may be asked wherefore the curse must be written and afterward blotted out If it must be blotted out what need it to be written If it must be written why should it be blotted out I answer Answer it was written to note out the stablenesse of Gods iudgements and the certainety of his trueth And therefore also it was vttered in words expressed in actions and established by writing In word of the adiuration in worke of the drinking vp of the water in writing of the whole fact as it was done before the Lord. Neuerthelesse this writing was so extant that it continued not long but was so cleane defaced that none could reade it because God would not haue the remembrance of such filthy causes and iealouses and suspicions to remaine to posterity lest any be inflamed with the like passion and so bring into imitation such like practises Verse 23.24 c. And the Priest shall write these curses c. We see in this place the former ceremonies and circumstances farther vrged and pressed neere to the conscience of her that was suspected and stood before the Lord to be tryed She is caused and commanded to drinke of these waters prepared for this purpose These waters that cause the curse shall enter into her and become bitter This is the meanes that God wil vse to manifest things that yet are hidden in secret and such as should bring an heauy iudgement vpon her that was guilty We learne from hence Doctrine Adultery â— albeit secâ— coâ—â—â—â— punished of God that whoredome is alwaies punished of God and neuer escapeth vnpunished Howsoeuer adultery be not regarded among men and thought either no sinne or a little and veniall sinne yet God findeth it out and ceasseth not to plague and punish it both temporally and eternally both in this life and in the life to come This we see set foorth before vs at large throughout the whole booke of God Gen. 6 1â— What was the cause that brought the flood vpon the old world and swept away the inhabitants thereof was it not for their vncleannesse and the lusts of their eyes and the loosenesse of their life The like we might say of Sodome and Gomorrha and the cities about them who giuing themselues once to fornication Iude 7. and going after strange flesh are set forth for an example suffering the vengeance of eternall fire When Balaam was not suffered to curse the people of God he gaue the Moabites and Midianites this damnable counsel to allure them to commit fornication by which meanes many perished as we shall shew afterward in the 25 chapter of this booke whereunto also the Apostle alludeth 1 Cor. 10.8 when he saith Neither let vs commit fornication as some of them committed and fell in one day three and twenty thousand It must needs be a greeuous sin that brought downe so greeuous a iudgment A like fearefull example we haue in the booke of Iudges when the Leuites wife was abused vnto death there followed the destruction of the beniamites 〈◊〉 20 35. 〈◊〉 21.3 so that there fell of them fiue and twenty thousand almost one whole tribe of Israel was wanting This is it which the Lord threatened to his people Leuit. 18.24.25 20. Ye shall not defile your selues in any of these things among which this was one to defile themselues with their neighbours wife by carnall copulation for in all these the nations are defiled which I will cast
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
is slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
Luke 13.6 7 8 9. 2 Chro. 36.15 We haue all experience of this point Reason 1 The reasons first he knoweth our weakenesse our corruption and inclination to euill he knoweth whereof we are made he remembreth that we are but dust Esay 57.16 Psalm 103.14 yea as a wind that passeth away and commeth not againe Psal 78.38.39 no better then vanity yea lighter altogether then vanity Psal 62.9 Secondly his nature is to be mercifull full of compassion 2 Chron. 36.15 Thirdly the sinnes of the wicked are not yet full they haue not yet filled vp the measure of them Gen. 15.16 Lastly he is not willing that any should perish but that all should come to repentance and therefore he is not slacke concerning his promise but is long suffering to vs ward 2. Pet. 3.9 Obiection Before wee come to the vses of this doctrine we must remoue a few obiections that seeme to make against this point And first how can God bee said to be very patient and to suffer long seeing his iudgements are often said to come suddenly speedily as a whirlewind and a tempest and when they shall say peace and safety his comming shall be as the comming of a theefe in the night or as trauell vpon a woman with child 1 Thess 5.2.3 Answer I answer to be long before he come and to be swift when once he commeth are not opposite or contrary the one to the other He waiteth a long time but when the dayes of his patience are expired then suddenly destruction commeth He giueth warning after warning and will doe nothing but hee reuealeth the same to his seruants the Prophets Amos 3.7 Dan. 9.5.6 but when his patience is abused and contemned then he commeth swiftly and stayeth not The Apostle Peter speaking of the second comming of Christ to iudgment ioyneth both these together and sheweth how and wherefore he is both long in comming and yet swift in comming hee forbeareth because he is patient and hee commeth suddenly in his glory because he is iust 2 Pet. 3.9 10. first hee saith that God is long suffering not willing that any should perish then he addeth the day of the Lord will come as a theefe in the night Thus we see how he suffereth patiently and yet withall how he cometh suddenly Secondly Obiect the question may be asked whether the Ministers should forbeare or abstaine from threatning and denouncing of Gods iudgements against the vngodly seeing God is gentle and mercifull slow to anger and of great kindnesse whereby they shall terrifie men without cause and make themselues lyars I answer Answer it is true that Ionah the Prophet was discouraged vpon this ground and consideration from threatning destruction against Nineueh Though he were sent against the citie with heauy tidings yet he consulted with flesh and blood fled to Tarshish from the presence of the Lord Ion. 1.3 because hee knew that God was a gracious God and mercifull repenting him of the euil chap. 4.2 But this was his infirmity and therefore he is reprooued ver 10.11 Wherefore it belongeth to all faithfull Ministers of God as a part of their function howsoeuer the iudgements of God be differred and their Sermons derided to open their mouthes boldly and to reprooue sinne earnestly that they may thereby deliuer their owne soules and saue the people that heare them 2 Tim. 4.2 Thirdly it may be asked Obiect whether it be lawfull for the godly to craue of God to be patient and long-suffering to beare with the vngodly and vessels of wrath especially considering the praier of Ieremy chap. 15.15 Lord remember me and visite mee and reuenge mee of my persecuters c. The prayer of Moses and of Ieremy seeme to be contrary Answer Answer The prayer of Ieremy is speciall and extraordinary and containeth no generall rule and direction for the Church He spake this as a Prophet not as a priuate man for hee foretold to his persecuters the vengeance and wrath of God certainely to fall vpon them the generall rule belonging vnto all is set downe by Christ Matth. 5 44. To pray for our enemies and them that hate vs. Lastly it may be demaunded Obiect whether the publishing and preaching of the doctrine of Gods patience and forbearing be not dangerous and hurtfull as seeming to tend to leade men into sinne and minister occasion of hardening the heart and delaying of repentance I answer â—ct from Gods delaying of his iudgements wee may not conclude the delaying of our repentance True it is the vngodly abuse this doctrine to licentiousnesse Rom. 2.4.5 as they do also other doctrines and the Scriptures themselues to their owne perdition the prouidence of God to idlenesse the predestination of God to wickednesse the mercy of God to prophanenesse the grace of God to wantonnesse iustification by faith to carelesnesse of good workes yea Christ himselfe to be a stumbling blocke and a stone of offence Notwithstanding we must vse the doctrine of Gods patience to our comfort and to bring vs thereby to repentance Vse 1 Now we come to the vses of this doctrine which are many seruing for instruction reprehension consolation and exhortation First of all it serueth for our knowledge and instruction and teacheth vs what a good God wee serue and worship such a one as willeth not and wisheth not the death of a sinner such a one as is gentle and gracious mercifull and pitifull Psal 145.8 9. Ezek. 18.23 and 33.11 Againe this teacheth vs what is the cause that God spareth so long both his and the Churches enemies to wit because he is patient Thus doth the Prophet tell the Israelites the cause why the Lord had spared the Assyrians so long Nah. 1.3 We see how prophane many are blasphemers of Gods Name prophaners of his Sabboth despisers of the word haters of good men iniquity aboundeth euery where We might wonder that such liue vpon the face of the earth and wherefore they are spared but that he is a God of patience and long suffring or they could not continue Is not the earth filled with cruelty oppression as it was with the old world that was destroyed with an vniuersall Flood Doth not pride fulnesse of bread aboundance of idlenesse and contempt of the poore abound as in Sodome and Gomorrha which was destroyed with fire and brimstone from heauen Ezek. 16.49 So Gen. 19.24 How then could our cities and houses stand and continue if GOD were not very patient Vse 2 Secondly it serueth for reprehension For it conuinceth those that scoffe at his threatenings because God a long time descrieth his iudgements against the vngodly Hence it is that they iudge them perswade themselues of them to be no better then Scar-crowes and therefore to bee vaine and not to bee feared Such persons doth the Apostle Peter describe that mocke at the second comming of Christ which shal come as a snare vpon all them that dwell vpon the face of the whole earth Luke 21.35 2
which we should account as the life of our liues Seeing therefore on the one side Warre is the iust wages of great sins and on the other side peace bringeth with it many blessings of all sorts spirituall and temporall we conclude that many are the miseries of warre The vses are in the next place to be thought vpon and application â—o be made of this Doctrine Vse 1 First let vs pray earnestly to God and call vpon him faithfully to keep from vs both warres and the rumors of wars and continue peace in our borders with the free publike vse of the Gospel to vs and to our posterities that there may not be the voice of lamentation lifted vp in our streetes weeping mourning and great howling Rachel weeping for her children and would not be comforted because they were not Mat. 2 18. Ier. 31 15. We liue in a plentifull and well-peopled Land no Nation vnder heauen is more populous This is a blessing of God as Moses declareth Leuit. 26 9. Likewise Prouerbs 14 28 Yet many times we repine at his mercie we thinke the Land will be too little for vs and that we shall not be able to liue one for another Hee can make roome enough for vs if he once send the bright weapons of warre and the glistering sword of the bloody enemy among vs. He can make fewer of vs and turne our Land into bryars thornes and make it a place of Salt-pits and Nettles Then shall a man nourish a yong Cow and two Sheepe Esay 7 21 22. and 4 1. and for the abundance of Milke that they shall giue he shall eate Butter The number of men shall then be so small thaâ— a few beasts shall bee sufficient to nourish the remnant abundantly Then shall seuen women take hold of one man saying We will eate our owne bread and will weare our owne garments onely let vs bee called by thy name and take away our reproch Let vs therefore in this great encrease of the land and store of people acknowledge his mercy let vs reioyce in the society one of another and pray that wee taste not the bitternesse of war that there be no slaying with the sword no shedding of blood no carrying into captiuity This the Prophet teacheth Ps 144 desiring God to continue his benefites toward his people the fruite of the wombe the filling of store-houses the encrease of sheepe the quietnesse of peace Psal 144 12 13 14 15. That our sonnes being as the plants growing vp in their youth and our daughters being as the corner stones may be the building of the temple that our corners may be full and our Oxen strong to labor that there be no inuasion nor going out nor no crying in our streets O blessed are the people that bee so yea blessed are the people whose God is the Lord. Where we see the Prophet prayeth and directeth vs to pray that there may be no taste of the sharpnesse and misery of warre nor we know the assaulting of our Citties nor going out to warfare that there may be no sorrow of heart no weeping of eyes no wringing of hands no shriking of voices among vs. Were it not a wofull and lamentable thing to see fire without mercy and without quenching consuming houses eating vp all things and sparing nothing How much more to see and heare and feele the affliction of warre when all things are in confusion and combustion For this is one great mischiefe and bitternes of warre that all things are holden to be lawfull and all men make themselues to bee lawlesse There is no regard of right or equity of shame or conscience when many times the souldiers are as hungry as wolues as cruell as Tygers as fierce as Lions as merciles as Bears robbed of their whelpes which spoyle in the euening and leaue not the bones vntill the morning Liberty is oppressed good men feare euill men expect knowing it is best fishing in troubled water if there be any place free from tumult at least there is none void of suspition and free from iealousie few then are to be trusted and none assured all things in confusion violence spoyling blood murthers outcrying and nothing else before our eyes but a lamentable face of all calamities extremities The Prophet Zachary describing the golden dayes of a peaceable life which should be giuen to the Israelites when they were returned from captiuity saith Zac. 8 4 5. There shall yet old men and old women dwell in the streets of Ierusalem and euery man with his staffe in his hand for verie age and the streets of the City shal be full of boyes girles playing in the streets therof Then is the mouth of the people filled with laughter and their tongue with ioy Psal 46 9. When the Lord maketh warres to cease vnto the end of the world he breaketh the bow and cutteth the speare burneth the Chariots with fire But in the time of war and in the day of battaile all things are turned topsie-turuý all things lye open to sacking and pillage to insolencie of souldiers to desire of reuenge and to most horrible accidents Then we are constrayned to see and lament the slaughter of men the rauishing of women the deflouring of virgins the spoyling of goods the robbing of houses the taking of prisoners the breaking of lawes the defacing of iustice the intermission of sowing the innouation of estates the subuersion of realmes the desolation of countries the violation of religion the destruction of Citties the effusion of blood the suffering of famine and sometimes the extreamity of eating children and alwayes the ouerthrowing of all order and honesty Who is able to recount rehearse the great horror and feare the sorow and mourning the weeping and lamentation the seditions tumults outrages villanies insurrections conspiracies calamities dangers difficulties and the miserable traine of infinit miseries and maladies that war bringeth with it No maruell therefore if Dauid preferred the pestilence before the sword 2 Sam. 24 14. desiring that hee might fall into the hands of the Lord because his mercies are great and not fall into the hands of man whose bowels of pitty are instruments of cruelty Let vs therefore pray earnestly and feruently vnto God that wee may not haue experience of these troubles nor endure the violence of this fire and intreat him to continue a gracious God to vs and to our posterities for euer This we see fruitfully and profitably practised by the people of Israel when the Lord for their idolatry threatned to deliuer them no more out of the handes of their enemies and bad them cry vnto the gods which they had chosen that they might saue them in the time of their tribulation they said vnto the Lord We haue sinned do thou vnto vs whatsoeuer please thee onely we pray thee to deliuer vs this day from our enemies Iudg. 10 10 11 12. Secondly let vs learne by the horror of the Vse 2
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
behinde them no way was left them to escape the dangers in mans iudgement But as the Church in this world is euer subiect to affliction and to lye vnder the crosse so God doth not incontinently deliuer it out of danger but many times continueth their troubles and augmenteth their calamities to exercise their faith to try their patience and to proue their obedience notwithstanding in the end God maketh an happy issue and sheweth that the gates of hell shall neuer preuaile against the Church Therefore when the Israelites began to murmure and not so much against Moses as against God and looked more to the danger of death before them then to the power of GOD aboue them and considered more what they did want then what they should beleeue Moses said vnto them Feare yee not stand still and behold the saluation of the Lord which he will shew to thee this day for the Egyptians whom yee haue seene this day yee shall neuer see them againe the Lord shall fight for you 〈◊〉 1. therefore hold you your peace When there was a great persecution raised against the Church at Ierusalem so that the sheepe of Christ were scattered abroad and nothing but threatnings and slaughter breathed out against the Disciples of the Lord 〈◊〉 2 3. Authority being giuen by the High-Priest to imprison all such as called on his Name rather then the Church should bee rooted out the Lord Iesus appeared in the Heauens to Paul as hee was in the way being now come neere to Damascus called him to the knowledge of the truth and appointed him to be a teacher of the Gospel that before hee destroyed 1. Sam. 10 11 so that wee may renew the ancient Prouerbe Is Saul also among the Prophets So when wee see the dangerous times and perillous seasons of the Church let vs not hang downe our heads but rather lift vp our hearts and cry vnto God saying Helpe Lord in the time of neede forsake not thine inheritance which thou hast purchased nor the Vine-yard which thy right hand hath planted And let vs assure our selues that when the cause thereof seemeth most desperate and helpe appeareth to vs to be farthest off 2. Cor. 12 9. then is his mercy greatest and his presence neerest then is his power made perfect through our weakenesse This is that which the Prophet Zachary witnesseth chap. 8. speaking of the returne of the people from captiuity vnto Ierusalem and of the louing kindnesse of GOD to bee extended toward them For albeit the residue that were left were reproached the Citty ruinated the gates burned and the wall broken downe yet hee prophesieth Zach. 8 4 5 â— That old Men and old Women shall dwell in the streetes of Ierusalem and the streetes of the City shall be full of Boyes and Girles playing in the streetes thereof For thus saith the Lord of hostes Though it seeme vnpossible in the eyes of the remnant of this people in these dayes should it therefore be vnpossible in my sight saith the Lord of hostes Vse 4 Lastly as this Doctrine teacheth vs to beleeue the promises of God so it teacheth vs not to doubt or despair of the saluatioÌ„ conuersion of our brethren for God is able to cal and conuert them to the sauing knowledge of the Gospel This the Apostle vrgeth intreating of the calling of the Iewes Rom. 11 23. to embrace the faith of the Gentiles And they also if they abide not still in vnbeleefe shall be grafted in for God is able to graft them in againe Likewise when the Disciples saw and heard the difficulty of entring into heauen for those that trust in their riches that they haue need of a singular gift of God to escape out of the snares subtilties of Satan Math. 19 26 Christ Iesus beheld them and said vnto them With men this is vnpossible but with God all things are possible Math. 20 1. He calleth at all houres of the day at the dawning of the day at the third houre at the sixt at the ninth and at the eleuenth houre For as he is bound to no person so he is bound to no time he calleth whom he will he teacheth and toucheth the heart when he will This we see in the example of the Apostle Paul which wee spake of before he was at the first a blasphemer 1 Tim. 1 13 a persecutor and an oppressor yet he was receiued of God to mercy to the encouragement of them which shall in time to come beleeue in him vnto eternall life Marke 16 9 So was Mary Magdalen a greeuous sinner an vncleane liuer Luke 7 47. out of whom he had cast seuen diuels yet many sinnes were forgiuen her inasmuch as she loued much was the first to whom the Lord appeared after his resurrection Wherefore albeit we sâ—e men run on in their wickednesse and shut theyr eares against the wholesome admonitions of the word of God albeit their whole life be a continuall practise of sinne and that they drinke in iniquity as the fish doth the water yet wee must iudge nothing before the time 1. Cor. 4 5. vntill the Lord come who will lighten things that are hid in darknesse and make the counsels of the hearts manifest and then shall euery man haue praise of God God is not tyed to ordinary causes but as hee fed the people with Quailes in the wildernes so he can inwardly instruct the conscience he can make the least meanes powerfull and effectuall to saluation Math. 19 30. so that as many which are first shall bee last so sometimes the last shal be first He called Iohn the Baptist as it were in the dawning of the day whom he sanctified from his mothers wombe Luke 1 15. He called Timothie and Titus some others as it were at the third houre of the day 2 Tim. 3 15 and 1 5. Who were brought vp in the knowledge of the Scriptures of children which are able to make thee wise vnto saluation through the faith which is in Christ Iesus and honoured the Lord with the first fruits of their life Hee called Paul to be an Apostle Mary Magdalene to be a beleeuer as it were at the sixt houre who after their conuersion redeemed the time and though they were inferiour to other in respect of time yet they were equall vnto them or before them in regard of zeale other graces of Gods Spirit He called the theefe vpon the crosse as it were at the eleuenth houre to bee partaker of his kingdome Luke 23.42 43. to whom Christ said This day shalt thou bee with me in Paradise Let vs not therefore enter into iudgment against our brethren let vs commit them to God Acts 1 7. Seeing it is not for vs to know the times and seasons which the Father hath put in his owne power Let vs pray for their conuersion to God that hee would giue them repentance to know him
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
Epistle chapt 2. verse 4 of the sinnes of the Angelles of the olde world of the Sodomites and setteth down the wages thereof what it was the Angels were cast downe the olde world was drowned the Cities of Sodome and Gomorrha were burned See the miserable ends of Pharaoh of Ahitophel of Saul of Iudas of Herod and such others all the which are written for our instruction to teach vs that all euil works shall haue an end answerable to their euill The Reasons are plaine to assure the truth Reason 1 hereof For first it standeth with Gods iustice to recompence euill with euill True it is he is able by his infinite power to bring good out of euill and to turne the euill actions of men to serue his owne glory to further the good of his children as we see in the history of Ioseph who by the false treachery of his brethren was solde into Egypt to whom he said When ye thought euill against me God disposed it to good that he might bring to passe as it is this day and saue much people aliue Gen. 50 20. So Iob being bereaued of his children 〈◊〉 1 21. and robbed of his Cattell confesseth that the Lord had giuen the Lord had taken away Likewise the Apostles speaking of the crucifying of Christ the Lord of glory declare that Herod and Pontius Pilate with the Gentiles and people of Israel 〈◊〉 4 27 28. had done no more then the counsell of God had determined before to be done Neuerthelesse it standeth with the rule of his iustice to crosse the attempts and endeuours of euill men and to set himselfe against them that set themselues against him So long therfore as God is so iust the vngodly must not looke for any good successe of euill enterprizes His blessing is vpon the lawfull labours of his children because he is mercifull his curse waiteth vpon the vnlawfull works of his enemies because he is iust It is his nature to bee iust hee cannot deny himselfe Reason 2 Secondly the Lord will make their wickednesse knowne and plucke off the vizard from their faces howsoeuer they thinke to proceed and promise to themselues an happy end This the Apostle teacheth 2 Tim. 3 8 9 where he sheweth that as Iannes and Iambres withstood Moses so do these also resist the truth men of corrupt mindes reprobate concerning the faith but they shall preuaile no longer for their madnesse shall be euident to all men as theirs also was Seeing therefore God is a iust God and will vncase the hypocrisie of euill men we are right well assured that euil inuentions shal come to nought and haue God to crosse them Vse 1 The vses remaine First we see from hence that sinne endeth not as it beginneth Euill men are sure to be destroyed and that God will call them to an account for those things which they haue done if not in this life yet assuredly in the life to come They dreame of God sitting ydle in heauen and seeing all things and regarding nothing but in the end they shall know that which now they will not know and feele that whereof now they haue no feeling And see heere how Satan bewitcheth the mindes of these men and blindeth their eyes that they cannot see sinne to bee sinne nor cast their eyes to behold the wages of sinne reserued for the committers of it Let all wicked men therefore looke for the heauy curse of God They blesse themselues but the curse of God is vpon them Deut. 32 41 and ready to ouertake them Woe therefore shall be vnto them though all the world should blesse them They can haue no assurance of any good successe nor looke for any blessing vpon the works of their hands Secondly be not offended when wicked Vse 2 men florish and prosper but consider their end and what the end of their hope is and we shal not be deceiued with their outward glory and present pompe of the world wherin they liue It is a great tentation to the faithfull to behold the prosperity of the wicked The Prophet Dauid declareth how his faith had long wrastled and struggled with this assault insomuch that his foote had well nigh slipped Ps 73 2. and his steps were almost gone when he saw how the vngodly florished and on the other side that he was daily punished and chastened euery morning This was it that troubled Iob Wherefore do the wicked liue and waxe olde and grow in wealth Iob 21.7 So the Prophet Ieremy maruaileth at the prosperity of the wicked O Lord if I dispute with thee thou art righteous yet let me talk with thee of thy iudgments Wherefore doth the way of the wicked prosper Why are all they in wealth that rebelliously transgresse Ier. 12 1. So the Prophet Habbakkuk complaineth vnto God Hab 1.3 considering the great felicity of the wicked and the miserable oppression of the godly which oftentimes endure all kinde of cruelty and affliction and can see no end thereof But we must enter into the Sanctuary of God then we shal see the end which God in his iust iudgement hath appointed to wicked men when wee thought he had no care of their doings and that they were in the greatest safety and security we shall see he is holy in all his wayes true in all his words This is a great terror vnto wicked men to know that he will lay vpon them a fearefull end and on the other side it is a great comfort vnto the godly to consider that howsoeuer God beare a long time yet in the end his hand shall take hold on iudgment then hee shall execute vengeance on his enemies and reward them that hate him Lastly seeing all euill shall haue an euill Vse 3 end let vs haue no fellowship with euill men or euill actions vnlesse we will partake with them in the punishment It is our duty to forsake their company and to leaue our league with them lest we be taken in the net and be snared in their wayes This is the exhortation giuen to vs from heauen Come out of her my people that ye be not partaker of her sinnes Reuel 18 4 5. and that ye receiue not of her plagues Many haue sustained much danger endured much affliction by accompanying and conuersing with euill men Lot was neuer more greeued nor lesse secured then when he was euen in the very midst of Sodome He made choise to dwell there therby to enrich himselfe but he quickly repented him of his choise Gen. 14 12. He was taken prisoner by forreigne enemies and was in greatest danger by violence at his owne home Gen. 19.9 Yea so long as he liued in that place he seemed to liue in a little hell as the Apostle testifieth 2 Pet 2 7 8 that God deliuered iust Lot being vexed with the vncleanly conuersation of the wicked for he being righteous and dwelling amongst them in seeing and hearing vexed his righteous soule from
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
afraide that Christ should come within their doores They are in effect like the Gadarens that bid him depart out of their quarters The particular faith is the only comfortable faith and by this the iust man liueth The Ciuilians haue a rule that mine is better then ours and in temporall things all men like of it So we may say in the matters of faith touching particular application it is better for a man to say Christ is mine then Christ is ours Neuerthelesse we must vnderstand and obserue thus much that men must not bee discouraged to thinke they do not beleeue when indeed they do beleeue For the best of Gods children do beleeue with much weaknesse and encounter with many oppositions with which they wrastle and buckle hand to hand Sometimes the effects of Gods grace are not so liuely in them as formerly they haue beene sometimes the heart of man being full of corruption will cast many doubts concerning his faith which is as much as if it should cast mire and dirt in the face of it The life of a Christian is like the daies of the yeare sometimes the dayes are verie faire sometimes againe they are cloudie and full of showres so a man that doeth beleeue shall finde much peace and haue a long time of rest and refreshing together sometimes againe he shall be full of many doubts and of much staggering as when the Sun withdraweth it selfe within the clouds Euery true faithfull soule knoweth this by continuall experience And he that findeth these things let him not be discouraged but rather be assured that these are signes of true faith that God dealeth thus with his own for these ends to make them more certaine of their faith to teach thē to lay better hold of the promises of God and to haue more ioy in them and howsoeuer they may lose the sight of these things for a time yet their faith in the end shal haue victory and they shall bee able to pierce and passe through these clouds and haue a certaine application by which they shall be sure to want no good thing CHAP. XXXV 1 ANd the Lord spake vnto Moses in the plaines of Moab by Iordan neere Iericho saying 2 Command the children of Israel that they giue vnto the Leuites of the inheritance of their possession Cities to dwell in and ye shall giue also vnto the Leuites suburbs for the c. 3 And the Cities shall they haue to dwel in and the suburbes of them shall be for their Cattle and for their goods c. 4 And the suburbes of the Cities which ye shall giue vnto the Leuites shall reach from the wall of the City and outward a thousand cubites round about 5 And yee shall measure from without the City on the East side two thousand cubites and on the Southside two thousand c. 6 And among the Cities which ye shall giue vnto the Leuites there shall be six Cities for refuge which ye shall giue to the manslayer c. 7 So all the Cities which ye shall giue to the Leuites shall be 48. Cities 8 And the Cities which ye shall c. IN the former chapter we spake of the inheritance in generall Now we come to the particular and first touching the Priest which is an exception from the former The contents of this chap. Of this chapter there are two principall parts first a commandement to assigne certaine Citties for the vse and dwelling of the Priests and Leuites who otherwise had no portion allotted chap. 29. Secondly Lawes prescribed touching manslaughter Touching the first we see that albeit in the former distribution of the inheritance there be no mention made of the Priests and Leuites yet God will not forget them himselfe neyther haue them forgotten by others but prouideth for them places of habitation and assigneth to them 48. Cities with their suburbs wherein they are appointed to dwell Touching their foode and sustenance they had the first fruites and the tythes of the fruite of their land and of the increase of their Cattle And because he would haue them wāt nothing that was needfull for them although mens deuotion and charity is such that they could be content to see them want all things he taketh order in this place for theyr houses and dwellings and that in a plentifull and bountifull manner considering the compasse of the land as wee described it in the former chapter For besides the many Cities appointed they had suburbes with a thousand Cubites in compasse about those cities for barns outhouses and stalles for cattle besides fields stures and medowes containing two thousand cubites more for feeding and breeding of their cattle These were not assigned vnto them out of one or two tribes but selected out of them all yet in such sort that the tribes which had the larger inheritance must set apart the more and they that had lesse were to giue the fewer and thus was a iust and equall proportion obserued that one should not bee eased and another ouerburthened Thus were the Leuites dispersed in Iacob and scattered in Israel that so God might bee serued and his worship preserued throughout the land Thus God would haue all his people in all corners and quarters to be taught and instructed the small as well as the great plaine villages as well as famous and populous Cities as wee haue shewed before chap. 3. Thus was the punishment laide vpon Leut Gen. 49 7 turned into a blessings and their reproach changed into matter of honor and dignity These were commonly called the Citties of the Leuites not that they onely dwelt in them but because they among others dwelled in them the youth were instructed in the liberall sciences the law of God was expounded in the Synagogues there also publicke schooles and colledges were builded to be as holy Seminaries and Nurseries of piety and religion as we do reade in many places of the bookes of Samuel and the kings Of the Cities of refuge Moreouer obserue that out of these Cities of the Leuites God maketh choise of sixe Cities of refuge whereof three are in the land of Canaan and the other on this side Iordan and these were not chosen to bee together but they were so fitted that euery part of the Land had one of them at hand least such as were without fault and innocent should be pursued and slaine by the auenger of blood before he could recouer any of them Now these Cities are assigned out of the Cities of the Leuites rather then out of any othet that the places might be more respected and bee more inuiolably obserued and it is presumed that the Priests would not protect wilfull wretched offenders and so defile the places which were granted onely to be Sanctuaries for the innocent Thus did God allow Sanctuaries priuiledged places among his people and many other nations in all times and of ancient times haue followed this example But whether it be expedient in the