are like to male-contents that had rather liue vpon the spoiles of others then take paines themselues wishing that all things were in a tumult confusion and combustion that they might catch the goods belonging vnto others holding this principle that it is good fishing in troubled waters Wherefore it is a notable exhortation of the wise man Prou. 6.16 17 18. 19. These sixe things doth the Lord hate yea seuen are an abomination vnto him a proude looke a lying tongue and hands that shed innocent blood an heart that deuiseth wicked imaginations feet that be swift in running to mischiefe a false witnesse that speaketh lyes and him that soweth discord among brethren Of this kinde there are many seuerall sorts first a relation of the bare words against the meaning as Matth. 26.69 At the last came false witnesses and said This fellow said I am able to destroy the Temple of God and to build it in three dayes Christ spake some such words Ioh. 2.19 but neither altogether the same neither to the same end and purpose because he spake of the Temple of his body This is a breach of the ninth commandement the which albeit it be more cunning in the rest yet it argueth greater malice when for want of other matter and better proofe we set their owne words vpon the racke and stretch euery ioynt of them out of their place Secondly to open the secret sinnes of our neighbour to any man especially if hee commit them of infirmitie contrary to the general rule of Christ Matthew 18. verse 15. If thy brother shall trespasse against thee goe and tell him his fault betweene thee and him alone if he shall heare thee thou hast gained thy brother This is the right and ready way to gaine our brother to make his sinne secret and as it were to couer it with a garment so long as there is any hope by priuate exhortation and admonition to winne him To blaze abroad and to publish to the knowledge of others their frailty is not the way to gaine them but to stirre them vp against vs and to harden their hearts and to stop their eares when wee speake vnto them For except it appeare vnto those whom we exhort or reprooue that wee loue them and that our admonitions proceed from that fountaine we shall neuer doe them any good neither will they euer regard our words but they will seeme harsh and vnpleasant vnto them Thirdly euill suspicions when nothing can be done of our brother be it neuer so honest or religious but we suspect the worst of it and speake the worst of it whereas loue is not suspicious but hopeth all things endureth all things beareth all things beleeueth all things 1 Cor. 13.7 Hence it is that the Apostle teacheth that the end of the commandement is charity out of a pure heart and of a good conscience and of faith vnfained 1 Tim. 1.5 and in the last Chapter of that Epistle he yoketh enuy strife railings and euil surmisings together the which whosoeuer follow after do know nothing concerning godlinesse Lastly to accuse our neighbour for that which is true and certaine through hatred and malice and with a purpose to hurt and destroy if we can him that we accuse and against whom we complaine as appeareth 1 Sam. 22.9 in the example of that dogged and diuellish enemy Doeg who was appointed ouer the seruants of Saul he said I saw the sonne of Ishai when he came to Nob to Ahimelech the sonne of Ahitub who asked counsel of the Lord for him and gaue him victuals and the sword of Goliah of whom Dauid sath in one of his Psalmes Thy tongue deuiseth mischiefes Psal 52.2 3 4. like a sharpe razor working deceitfully thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue All these particular points teach vs to beware of whispering and construing of all things in the euill part Vse 2 Secondly it condemneth all rash iudgement when we iudge amisse of others both of an euill minde and for some euill end Christ giueth vs warning to beware of this wickednesse Matth. 7.1 2. Iudge not that ye be not iudged for with what measure ye mete it shal be measured to you againe And the Apostle Iames maketh the like exhortation chap. 3.1.2 My brethren be not many masters knowing that wee shall receiue the greater condemnation for in many things we offend all Cicer. act 2. in Verr. These rash and rigorous iudges neuer regard nor consider their owne offences they can search and sift into other mens actions as men winnow wheate and yet are carelesse of themselues The heathen accounted it intolerable to reprooue other men when themselues are as faulty This is no better then Pharisaicall hypocrisie This is done diuerse wayes The first is when a man hath done good things holily purely The firâ—◠〈◊〉 of iudgeâ—â—â—â— and sincerely we iudge them done hypocritically dissemblingly and wickedly This iudgement is a wrong iudgement and forbidden in the word of God This was the practise of the diuell toward Iob chap. 1.9 and 2.4 He was a iust man one that feared God and eschewed euill Satan charged him to doe all hypocritically only because God had blessed him and made an hedge about him and about his house and about all that hee had on euery side so that his substance was increased in the land and therefore he suggesteth that if God would put forth his hand now and touch all that he had he would curse him to his face As the diuell himselfe dealeth so deale the children of the diuel with the faithfull He is the old serpent which deceiueth the world and accuseth our brethren before our God day and night Reuel 12.9.10 so also doe his children that beare his image and are transformed into his likenesse These are vniust and wrongfull censurers of the deedes and actions of other men whereof there are many in the world If the godly giue themselues to prayer a duty that God so often commandeth and his children haue so often practised with great fruit and successe and would not omit or giue ouer though it should cost them their liues Dan. 6.11 it is censured to be counterfeit holinesse If they be troubled more then other men and are chastened euery day their enemies hit it in their teeth that they are plagued for their sinnes If they be afflicted in conscience that they feele the burden of their sinnes pressing sore vpon theÌ„ they are iudged to be madde and out of their wits If they delight to heare the word publikely and to be conuersant in reading and searching of the Scriptures priuately they are accused to be precise and whatsoeuer they doe they shall be charged to do it not sincerely but corruptly not in trueth but in outward shew not from the heart but from the mouth and lips onely This was the offence of Eli toward Hannah he being a
into hell fire For seeing we offend him to whō should we repaire and come for pardon but vnto him that is offended It is he that can giue vs pardon both of sinne and punishment The practise heereof we see in the Prophet Dauid who because he had sinned against God against God onely he flieth vnto him for the forgiuenesse of his sinnes Psal 51 4. Haue mercy vpon me O God according to thy louing kindnesse Verse 1. according to the multitude of thy tender mercies blot out my transgressions Verse 2. Verse 4. wash me throughly from mine iniquity and cleanse me from my sinne c against thee thee onely haue I sinned and done euill in thy sight Let vs not continue in sinne but labour earnestly and speedily to come out of it as he that is fallen into a pit desireth nothing more then to get out and putteth to all his strength to be deliuered If we get not a generall pardon for all our sinnes woe vnto vs we are in a most wretched and miserable condition One sinne left vnpardoned is able to cast vs out of Gods kingdome and to giue vs our portion among the vnbeleeuers We see this in the fall of the Angels who left the state and habitation wherein they were set they sinned and were cast out from the presence of God and are reserued to destruction It is a good signe and a true note of repentance to thirst after mercy This is the penitents song he neuer pleadeth merit but euermore praieth for mercy and prizeth it aboue all other things First we must see our sinnes against God and the sentence of death pronounced against vs and then confesse the same to be iust and equall against our selues As then our sinnes cry to God for vengeance as we shewed before so let them cause vs to cry vnto God for deliuerance from them and the forgiuenes of them Though we haue sinned against him yet let vs not despaire of mercy for that were willingly and wittingly and willfully to cast our selues into the Lyons denne with whom is no pitty or compassion as if he that were like to bee drowned should refuse to bee helped out of the waters Let vs not say that God hath forsaken vs cast vs out of his sight let vs not thinke we are out of the hope of his fauour When we seeke not God he will seeke vs out and he seeketh out no man but he findeth him And heerein appeareth the infinitenesse of his loue the bottome wherof no man can sound whereof many can speake to their endlesse cōfort and to his endlesse glory and praise Such as sought not the meanes to bring them home to God God hath brought the meanes home to them and directed them to vse thē to their consolation and saluation Not that we should abuse or neglect the meanes but to kindle our loue and zeale vnto them so much the more For if he haue bin found of them that sought him not much more will he offer himselfe in kindnesse and mercy to those that with pure hearts and vpright consciences seeke vnto him and craue a blessing of him as somtimes he hath rewarded temporally those that haue humbled themselues hypocritically and vnsoundly to declare how greatly he regardeth true repentance indeed From hence is reproued the doctrine and practise of the Church of Rome that teach that the Pastours of the Church haue full and absolute power to forgiue sinnes as Christ had as though whosoeuer doubteth of their right and iurisdiction might as well doubt whether Christ haue authority to remit sinnes This is the pride and presumption of the man of sinne to challenge this preheminence who setteth himselfe downe in the seat of God and boasteth himselfe as God For this is one of the regalities and prerogatiues of God which he will giue or impart in whole or in part to none other It is an honour that belongeth peculiarly vnto him This the Scribes and Pharisies confessed in the Gospel Math. 9 3. Mar. 2 7. Who can forgiue sinnes but God onely Christ therefore is the onely author of reconciliation the Ministers are onely the Lords messengers and ambassadors to declare his will out of his word 2 Cor. 5 18. All things are of God who hath reconciled vs vnto himselfe by Iesus Christ and hath giuen to vs the ministery of reconciliation If the Bishop of Rome had this authority The Bishop of Rome cannot forgiue sins then wee ought to craue mercy at his hands and say vnto him Haue mercy vpon me O Lord God the Pope which is intollerable blasphemy impiety against God Obiection But it may be said If he do not sometimes forgiue sinnes then it shall seeme to be false which Christ saith Whatsoeuer ye binde on earth shall bee bound in heauen and whose sinnes ye remit they are remitted c. I answer Answer this power giuen to the Apostles and their successors is a commission in the Name of Christ to declare and pronounce remission of sins to them that are truely penitent They haue no power actually to remit sinnes they are onely as dispensers and stewards they are not made competent Iudges but onely as the Lords messengers to publish the will of God out of his word They are as Ministers not enabled to reconcile men vnto God but to pray and beseech them to be reconciled through Christ 2 Cor. 5 20. Christ then is the reconciler they are the Ministers of reconciliation Their commission stretcheth no farther but to declare the Princes pleasure If then God onely forgiue sinnes surely no man can doe it doubtlesse the man of sinne cannot forgiue sinne he cannot forgiue himselfe much lesse another He is a sicke man himselfe and needeth the Physition if haply any physicke will do him any any good which is much to be doubted He cannot be an absolute Physition to others that needeth the Physition himselfe he cannot saue others that cannot saue himselfe neither reconcile others to God who hath himselfe neede to be reconciled by another Christ Iesus himselfe could neuer haue reconciled vs to his Father if he had needed his Mother or any Saint or Angell to reconcile him to God We must all high and low rich and poore goe together to the Physition that he may heale all of vs. It is Christs shedding of his blood that remitteth sinnes it is he that hath made satisfaction to God so that it belongeth to God only to forgiue sinnes properly It is Christ that calleth all vnto him that are weary and heauy laden Mat. 11 ◠and promiseth to refresh them The Lord saith in the Prophet I am the Lord thy God Esay 43 ◠25. the holy one of Israel thy Sauiour and afterward I euen I am the Lord and besides me there is no Sauiour and yet againe more plainely I euen I am hee that blotteth out thy transgressions for mine owne sake and will not remember thy sinnes Neither doth Christ reprehend
in soule and body abusing our wit our memory our authority our health our liberty our riches our heart our tongue our feete our hands and all other members to infidelity blasphemy swearing lying whoredome cruelty iniury theft gluttony drunkennesse pride wantonnesse slanders and such like making them filthy dungeons and stinking sinkes for the diuell which should be the Temples of God Wherfore we must haue earnest greefe and sorrow and trembling that we haue hereby not onely broken in peeces and torne in sunder by our sinnes all the lawes of God but wee haue also by them crucified vpon the Crosse and put to a shamefull death the Lord of Life We commonly lay the whole and only fault vpon Herod and Pilate vpon the high Priests vpon Iudas and the Iewes who is not displeased with these for their cruelty herein howbeit we shold be more displeased with our selues who are as deepe by our sinnes in this sinne as euer they as we haue shewed before out of the Prophet And here I summon all prophane persons before God that haue no delight in good things and all such as with greedinesse and without shame wallow in all sin and wickednesse giuing by their leudnesse continuall and greeuous offence to the children of God If they dare presume to present themselues at the Lords Table hauing their hearts hands gored with the blood of the Sonne of God I would haue them answere what they promised to God and his Church in their Baptisme and what they now professe They promised to forsake the diuell and all his workes but sinne is one of the chiefe and principall works of the diuell What I pray you could the Lord Iesus haue done for vs that he hath not done and shall we so reward him and requite him for all his paines his agony and bloody sweat If a kings sonne finding vs in a filthy sink or miery puddle should helpe vs out with his hands and wash vs in water and put his precious robes vpon vs and after all this we thrice miserable wretches should presently cast our selues into the same againe what vnthankfulnes were this what indignity Christ Iesus hath redeemed vs from the bondage of sinne and washed vs in his blood Reuel 1.5 shall we defile our selues againe with worse then mire and dung and serue Satan and sin his and our enemies Againe we must seek to approue our hearts and consciences with loue and charity to our neighbours For we can neuer come with a good consciēce toward God except also we shew the fruites of loue to our brethren We must haue peace with all men without which no man shall see God to his comfort Heb. 12.14 We are but one bread but one body 1 Cor. 12.12 There should be a communion among all the Saints of God which also we professe to beleeue We meet al in one place as it were in one house we haue one head we heare one word we eat the same spirituall meat we drinke the same spirituall drinke we are vtterly vnworthy of all these if we be infected and poisoned with the bitter rootes of hatred strife rancour debate contention quarrelling and such like vnfauory vnsanctified fruites which shew that we are carnall and faithlesse men not fit to be called the seruants of Christ whose loue was great euen toward his enemies Verse 13. But the man that is cleane c. and forbeareth to keep the Passeouer euen the same soule shall be cut off c. The meaning is hee shall be shut out from the fellowship of the Saints Whosoeuer through meer negligence and carelesnes did put off this duty and wold not with the rest of the people of God keepe the Passeouer is iudged for it and beareth his sinne that is is guilty of a great wickednes before God Doctrine We learn hereby that they which negligently and carelesly omit the parts of Gods worship and the exercises of religion All that are carelesse in Gods seruice lie vnder his wrath whensoeuer they are celebrated in the meetings of Gods people committeth a great iniquity and lyeth vnder the wrath and iudgements God The vncircumcised male that purposely breaketh the Couenant of God shall be cut off from the people Gen. 17.14 Moses carelesly omitting the circumcision of his sonne was neere to be slaine of God Exod 4.24 He that did not conscionably and religiously keepe the Passeouer was also to be cu◠off as we see in this place and afterward he that gathered sticks vpon the Sabboth day was stoned with stones that he dyed chap. 15.32 36. Such then as bring not the offerings of God in their season and are carelesse in his worship lie vnder his wrath and deserue the sentence of excommunication For they neglect the homage and seruice Reason 1 due to God and obserue not the seasons appointed of God as we see in this 13. verse There is an appointed season for euery worke vnder the Sunne God also hath his times and seasons who hath all times in his owne hands which being neglected cannot be recalled Secondly all such as contemne the means are prophane contemners of those excellent things that are offered by the meanes and the contempt of the word is the contempt of God The contempt of this Baptisme is the contempt of the remission of sinnes the Pharisees that were not baptized of Iohn reiected the counsell of God against themselues he that contemneth the Supper refuseth the merits of Christs death and passion and is guilty of the body blood of Christ 1 Cor. 11. and maketh a mocke of the Sonne of God Thirdly such despise the wisedome of God accounting that simple weake and foolish which he in his infinite wisedome hath appointed to be the ordinary meanes of his strong arme and mighty power His waies are not as our waies his wayes are foolishnesse to foolish men 1. Cor. 1.23 and our wayes are foolishnes to the most wise God 1 Cor. 3.19 and that which is highly esteemed among men is abomination in the sight of God Luke 16.15 as that which is oftentimes least regarded of vs is in greatest price and account with him Vse 1 Conclude from hence that the state and condition of al retchlesse hearers of the word and of negligent receiuers of the Sacraments is most wretched accurst Shall we be so sottish and simple to imagine that God hath ordained these things for nothing or that he will see his writings and seales troden vnder foot and not punish these rebels and enemies Is not he that maliciously and contemptibly defaceth the Princes broad seale a traitour against his Prince Are these then any better that reiect both word and Sacrament we see this in Ahaz when he had a signe offered vnto him from the Lord in the depth beneath or in the height aboue to assure him of deliuerance he contemned and reiected the same Esay 7.12 howbeit he neuer prospered after but grew worse and worse 2 Chron 28. True
beastlinesse one with another whereby man with man wrought filthinesse receiued in themselues such recompence of their error as was meet their sinnes were fulnesse of bread abundance of idlenesse contempt of the poore and pride of life yet Capernaum treading vnder foote the glorious Gospell and despising the word of saluation was the greater sinner against which sort of sinners the Apostles were cōmanded to shake off the dust of their feete as a witnesse against them the which sheweth the horriblenesse of their sinne that make no reckoning of the preaching of Gods word offered vnto them to reconcile them to God Sodome had the light of nature that shined in their harts and preached within their consciences in that they were men that those sinnes were vnlawfull of which the Apostle sayeth That light shineth in the darknesse Iohn 1 5. and the darknesse comprehended it not but Capernaum had a greater and perfecter light euen the light of grace to teach them and the Sunne of righteousnesse to shine vpon them which far excelled the other and gaue them a more certaine direction to leade their liues Sodome indeede had Lot an holy and righteous man among them 2 Pet. 2 8. whose soule they vexed from day to day by their vncleane conuersations but Capernaum had a greater then Lot they had the gracious presence of Christ Iesus whose word was with authority and not as the Scribes whose glory was as the glory of the onely begotten Sonne full of grace and truth Iohn 1 14. Againe Sodome had not so much as the types and shaddowes of the Law they wanted the sacrifices and ceremonies which the Iewes had but Capernaum had the body it selfe they saw him they touched him they heard him they handled him yet they repented not but remained disobedient Sodome had onely the making of the Creatures and the workmanship of the Heauens as Gods great booke to beholde and looke vpon to be their schoolemaisters instructers Psalme 19 1 Rom. 1 20 21. which declare the glory of God shew foorth his Deity but Capernaum had more euen a plaine path beaten before them to walk in and a sitte light to guide them in all their wayes the eternall word of God that endureth for euer If then Sodome shall be whipped surely Capernaum must be scourged If Sodome rebuked Capernaum punished If Sodome imprisoned and damned Capernaum shall bee throwne downe into the neathermost hell and gulfe of perdition If the burden laide vpon Sodome be greeuous that laid vpon Capernaum shall be more greeuous and intollerable For God will reward euery man according to his works so that with what measure wee mete Roman 2 6. with the same it shall bee measured to vs againe Sodome was the lesse sinner therefore liable to the lesse punishment Capernaum was the greater sinner a greater contemner of greater blessings and therefore guilty of the greater damnation To what end may some say doth this comparison serue or what haue we to do with Sodome which was consumed to ashes with fire and brimstone long agoe or what doth Capernaum belong to vs Yes it concerneth vs and if we change the names the times and the places this whole comparison teacheth vs wisedome and toucheth vs neerely For hath any nation vnder the heauens bin lifted vp higher toward the heauens then we Hath not the word bin plentifully preached among vs Haue we not had the Sacraments duely administred vnto vs Haue wee not receiued his mercies abundantly poured vpon vs yet what people hath bin more vnthankfull more disobedient more rebellious What could the Lord haue done for vs that he hath not done and shall we so reward him with vnkindnesse for his mercies Let vs take heed lest if we be like Capernaū in sin the threatning do fall vpon vs that it shal be easier for Sodome Gomorrah in the day of iudgment then for vs. For if Sodome did not escape the hand of God who had onely the light of nature not the lanthorne of the Scripture to shine among them to giue light vnto them how shall we escape or bee without excuse if we tread vnder foot the Son of God if we cast out of our hearts the Gospell of peace if we count the blood of the Testament as an vnholy thing and do despite the Spirit of grace Thirdly The 3. reproof this doctrine reprooueth those that are ready to heare and content to obey but it is no farther then standeth with their owne lust and liking These are like Saul in obedience they thinke they haue great wrong to be charged with rebellion and disobedience they haue open mouthes to say 1 Sa. 15 13 20. Blessed art thou of the LORD I haue fulfilled the commandement of the Lord I haue obeyed the voyce of the Lord I haue gone the way which the Lord sent me c yet hee is there charged with treason and rebellion against God and threatned to haue the Kingdome rent frō him Thus is it with many in our daies they professe obedience but their life swarmeth with the fruits of disobedience like to the son who being commanded of his father to go work in his vineyard answerd I will Sir but he stood still went not Math. 21.30 These are they that draw neere to God with their mouth but are disobedient in deed their real disobedience shal procure a reall vengeance on them It is strange to see how many of this sort of men pretend a willingnesse to obey would be accounted in the number of obedient children as if they were wholly made of obedience and yet they will not submit themselues wholly to the will and pleasure of GOD but mince the matter and part stakes with God somewhat they will do to stop mens mouthes and to get the applause of the worlde and to be accounted religious but they are not minded to deale sincerely and entirely with God like those that hauing a iourney to goe are soone weary and stand still when they are gone halfe the way These are they that will not be Atheistes but haue the true God for their God yet do they loue their riches their pleasures their bellies and their delights aboue him Reuel 3 16. and set their affections wholly vpon them They cannot abide Idolatry nor to be esteemd idolaters yet they make no conscience of the worshippe of the true God of praying vnto him publiquely and priuately neglecting the ordinances of God hearing of his word reading meditation conference and such like helpes being in the number of those the Apostle reprooueth Rom. 2 22. Thou abhorrest Idols yet cōmittest sacriledge They will not forsweare themselues nor fall into periury but they wil sweare and lye too for an aduantage They will not seeme to abuse the titles of God and to take his name in vaine but yee shall heare them euen in their communication to sweare by their Faith and troth and they engage thē so long
wise to saluation through the Faith which is in Christ Iesus This doth the Prophet Dauid teach Psal 119 9. Wherewith shall a yong man redresse his way By taking heede thereto according to thy Worde Such as are yong in yeares must learn to serue God in the flower of their age and to serue him with the first fruites of their life Howbeit though their knowledge cannot be great and at the full yet it is such as is fit for theyr yeares and it sufficeth that they bee young in knowledge as they be yong in yeares that their vnderstanding bee little as their stature is There is also a second kind of knowledge and that is for men of riper age God requireth more of them and looketh to receiue increase at their handes in greater abundance Hath he granted vs our life for nothing And hath he doubled and trebled the yeares of the former sort that we should stand at a stay No he would haue vs that haue beene planted in his Church to be growers forward in knowledge as we are in yeares But doth the case thus stand with vs Are our old men growne also old and ripe in Faith and Religion Are we more expert in the wayes of godlines now then we were twenty or fortie yeares agone Can our aged men that liue among vs stande forth and auouch this or speake it in the truth of their harts to the comfort of their souls and to the honor of God that they are bettered in iudgement and increased in obedience that albeit the outward man decay and perish 2 Cor. 4 16. yet they are renewed daily in the inwarde man Nay the greatest part are so sapped in ignorance that they are as blinde as the Mole as deafe as the Adder as senselesse as the stones and as rude ignorant as the brute beasts nay more dull of vnderstanding then they as the Prophet chargeth the people of Israel Esay 1 3. The Oxe knoweth his owner and the Asse his Masters crib but Israel hath noâ— knowne my people hath not vnderstood They should bee examples to others in godlinesse but many of them are Ring-leaders to all kind of wickednesse Many children go before them in knowledge and may instruct them in the princiciples of religion My Brethren these things ought not so to be The second rule is this that our knowledge ought to be according to the meanes that God hath afforded vnto vs and according vnto the plenty or scarsity of those meanes doth he require a growing and proceeding in vs. There is no Master but exacteth at the hands of his Scholler an increase in learning proportionable to the greatnesse of his labour The Husbandman that hath fowed much looketh for a plentifull haruest The Gardiner that hath long digged and delued about his trees and dunged them with great diligence hopeth to haue much fruit in the end So is it with God the best Master the true Husbandman when he hath taught vs often and sowed good seed in the ground of our hearts and watered the dry furrowes of our consciences with the water of life he looketh to reape much fruit and to finde great increase This the Apostle teacheth when he reproueth the Hebrewes for their dulnesse in hearing and slownesse in profiting Heb. 5 12 13 14. Whereas concerning the tâ—me ye ought to bee teachers yet haue ye neede againe that wee teach you what are the first principles of the words of God and are become such as haue neede of milke and not of strong meate for euery one that vseth milke is inexpert in the word of righteousnes for he is a babe but strong meate belongeth to them that are of age which through long custome haue their wits exercised to discerne both good and euil Where he teacheth them that after so long teaching they might become teachers of others and he saith it to their shame that after the hauing of plentifull means to further them in their knowledge they were verie nouices and yong schollers not able to beare strong meate Hath God set vp the preaching of his word among vs as a candle set on the candlesticke to giue light to all that are in the house Hath he caused it to be truly preached applyed vnto vs Haue wee the meanes also in plentifull measure affoorded vs to bring vs to godlinesse Let vs take heed to our selues looke to our wayes God will not bee mocked Where he hath sowne plentifully hee will reape plentifully and vpon whom hee hath bestowed much he looketh to receyue much againe This he setteth downe to strengthen the rule that now we deliuer Luke 12.48 Vnto whom much is giuen â—at 25.14.15 of him shall be much required and to whom men commit much the more of him will they aske If a man shold haue much teaching and go long to school yet should be alwayes in his horne-booke and stand at A B C. like a little childe and neuer goe forward we would account him a very dullard so is it with vs if we haue spent much time in his schoole where we haue had a liberall diet prepared for vs and bene feasted at his table richly furnished and yet stand at one stay we do not vse the meanes aright but deceiue the hope and expectation of God who hath in such manner and measure blessed vs from heauen The third rule touching our knowledge is that it must be answerable to the gifts that God hath giuen vnto vs. He hath not furnished all men with gifts alike he hath not bestowed an equall measure of his graces vpon all to one he hath giuen more to another hee hath giuen lesse according to his owne pleasure This is declared vnto vs in the Parable of the talents Math. 25 14 15. A certain Nobleman going into a farre countrey called his seruants and deliuered vnto them his goods Vnto one he gaue fiue talents â—uke 19 12 13 and to another two and to another one to euery man after his owne hability If then he haue giuen vnto vs fiue talents he looketh that we gain fiue other with them If he haue bestowed two vpon vs hee will require of vs the gaine of two others not the increase of fiue as of the former If we bee not wholly barren and vnfruitefull in good things he will accept and approue of vs. This is a notable comfort to all those that haue a little portion and few gifts giuen vnto them albeit we be neuet so simple yet if wee haue single and simple hearts it shall be said to vs It is well done good seruant and faithful thou hast bene faithfull in little I will make thee ruler ouer much enter into thy Masters ioy He that by imploying and diligent vse of his gifts had gayned only two talents had gotten litle in comparison of the former seruant that had increased fiue talents yet hee is commended by Christ our Sauiour for a good and faithful seruant In like manner
And if we beleeue not yet abideth he faithful 2 Tim. 2 13. he cannot deny himselfe No greater comfort can be giuen no greater promise can be made then to assure vs of the pardon and forgiuenesse of our sinnes which make a separation between God and vs. To haue a feeling of this mercy is as sweet Incense vnto the soule and as precious balme vnto the heart Let vs therefore comfort our selues with this promise howsoeuer Satan sift vs and seek by all means to take from vs this peace of conscience which passeth all vnderstanding we must shroud our selues vnder the safety of his worde which abideth for euer and when we are tempted to doubt of his goodnesse in the remission of our sinnes let vs lay hold on the former promises and know that the heauens themselues shall fall and be moued out of their places before the truth of his word which is truth it selfe shall be diminished or disanulled Fourthly is God constant of his word and Vse 4 faithfull of his promise then it is required of vs to be like our heauenly Father in truth and faithfulnesse When God hath promised any blessing to his people he is true of his worde and bringeth it to passe The Lord sayde to them Iet 29 10 11. Dan 9 2. After seuenty yeares bee accomplished at Babel I wil visit you and performe my good promise toward you and cause you to returne to this place for I know the thoughts that I haue thoght toward you euen the thoughts of peace and not of trouble to giue you an end and your hope This did hee accomplish by the meanes of Cyrus whose spirit hee stirred vp to make a proclamation throughout his kingdome that whosoeuer would should goe vp to Ierusalem to builde it and inhabite there Now as God is faithfull in his word so let vs follow his example and make conscience of our words sayings that thereby we may assure our selues to bee the children of our heauenly Father Wee must therefore know that all iust couenants and contracts all promises bargaines must be perfourmed albeit they bee made to our hurt and hinderance and binde vs in conscience and duty by the Law of God man so farre forth as hee pleaseth to require them to whom they haue beene made The Prophet asking the question Who shall dwell in the Lords Tabernacle rest in his holy Hill maketh this answere Hee which sweareth to his hurt and changeth not Psalm 15 4. Iosh 9. This wee see in Ioshua toward the Gibeonites and in the booke of Iudges chapt 1. when the Spies saw a man come out of the City and said vnto him Shew vs we pray thee the way into the City and we will shew thee mercy Iudg. 1 24 25. when he had shewed them the way into the City they smote the City with the edge of the sword but they let the man all his houshold depart Hence wee should learne to be wary and watchfull in our promises considering as well whether wee be able to performe them as whether wee be willing and examining our hearts whether they be in our owne power nor not and whether if they be it be lawfull for vs to performe them For some things are lawfull in themselues to pay and perfourme which are in no sort in our power and other things may be in our power which are not lawfull to be done This fidelity in keeping promise is a weighty point of the Law Math. 23 Math. 23 23. Gal. 5 22. and a fruite of the Spirit and therefore it standeth vs vpon to make conscience thereof If any man were asked the question whether hee thinke it his duty to endeuour to be like God and to striue to resemble him as the childe resembleth his father he would be ready to answere It is his duty to do it and his comfort that it is so If then we acknowledge the necessity of it let vs follow him in constancy and true dealing studying to be perfect as our heauenly Father is perfect This is that vse which the Apostle vrgeth 2 Cor. 1. 2 Cor. 1 17 18 20. When I was thus minded did I vse lightnesse Or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay Yea God is faithfull that our word toward you was not yea and nay for all the promises of God in Christ are yea and are in him Amen vnto the glory of God through vs. The Apostle in these wordes declareth that he was wrongfully slandered and vniustly charged with loosenesse and lightnesse of promise and vnconscionable breaking of his word inasmuch as he had alwaies before him the example of God whom he acknowledgeth to be faithfull in his words and promises This serueth to reproue those that will rashly promise any thing as Saul did to Dauid as Laban did to Iacob and then changed their minde as the weather-cocke doeth at euery blaste of winde These are like the reede that bendeth too and fro but it must not bee so with vs we must purpose and not alter we must promise and then perfourme carefully what we haue promised Lastly whensoeuer God hath made good Vse 5 the words of his mouth and accomplished his promises vnto vs which wee haue long looked for expected it is our duty to praise his name and to giue him the glory of the worke to whom alone it is due Hath he fed vs in time of famine and made vs to see Deut. 8 3. Mathew 4 4. that Man liueth not by bread onely but by euery word that proceedeth out of his mouth Let vs not sacrifice vnto our net nor burne incense vnto our yarne but say with the Prophet Not vnto vs O Lord not vnto vs Psal 115 1. but vnto thy Name giue the glory for thy louing mercy and for thy truths sake This duty we see practised by King Salomon 1 Kings 8. 1 Kin. 8 15 20 Blessed be the Lord God of Israel who spake with his mouth vnto Dauid my father and hath with his hand fulfilled it the Lord hath made good his word that he spake and I am risen vp in the roome of Dauid my father and sit on the Throne of Israel as the Lord promised and haue built the house for the name of the Lord God of Israel A worthie patterne and president for vs to follow whensoeuer we taste of the grace and bountifulnes of God to offer vp vnto him a song and sacrifice of thanksgiuing And if wee must doe this for temporall blessings much more are we bound to do it for such as are spirituall If God haue for a season hidde his face from vs that we haue seene no light of his grace but all these things haue been couered with darknesse and discomfort as it were the Sunne in a Cloud if our sinnes as the waues of the sea haue gone ouer our head and beene a
our hearts to worke in vs the fruites of obedience Let vs enter into our owne selues and examine our consciences aright and reason with our selues after this manner How commeth it to passe that we haue sinned and yet are spared that we haue beene in danger and yet are deliuered and are not destroyed seeing so many of our neighbours die round about vs daily how is it that we are spared Haue not our sinnes deserued to be swept away or can we say we are not guilty If we search our hearts and wayes throughly and deale truely with God and our selues we must confesse that there is nothing in our selues but matter to kindle his wrath and to cut vs off and to punish vs with greater plagues then he hath hitherto inflicted vpon vs. It is his mercy that we liue and haue a longer time of repentance giuen vnto vs hee might haue cut vs off as rotten branches fit for no other vse then to be cast into the fire We must be thankfull vnto him for this goodnesse and not abuse his patience and long suffering lest we kindle his wrath againe and he reserue vs for a greater plague and so we bring a more heauy condemnation vpon our selues Blessed are we if wee can make this holy and sanctified vse of affliction the which albeit for the present time it seeme greeuous and not ioyous Heb. 12 11. yet afterward it bringeth the quiet fruite of righteousnesse vnto them which are thereby exercised Thus we see how this doctrine is the cause of much comfort and consolation if wee behaue our selues as we ought to do vnder the Crosse Wee haue not to doe with an hard and cruell father that will not regard vs nor with a weake and impotent father that cannot releeue vs for our God is in heauen he is able to do whatsoeuer he will Little children do oftentimes receiue great hurt beeing farre from their fathers sight and left vnto themselues it is not so with vs wee are alwayes in the presence of GOD our Father he is our eye to see for vs our eare to heare for vs our hand stretched out to helpe vs and deliuer vs. For how should not hee that made the eie see and that made the eare heare Psal 94 9. It is saide when Israel was in Egypt and there oppressed with cruell bondage that GOD looked vpon the children of Israel Exod. 2 25. and God had respect vnto them so that hee did not looke vpon their miseries as an idle beholder of them or as one that tooke pleasure to see their calamities but as one that was mooued with compassion toward them and pittied their poore estate and condition for as he saw their troubles and knew their sorrowes Exod. 3 7. so hee came downe to deliuer them out of the hand of the Egyptians Hec it is that giueth diligent care to all our grones and sighes he knoweth in what case wee stand and what paines we feele hee taketh so great care and keepe of vs that he suffereth not any of our teares to fall to the ground but putteth them into his bottle and layeth them vp in his register Thus doeth GOD remember vs in trouble heareth and helpeth vs at all times hath a continuall care of vs that wee shoulde not be discouraged nor drinke a full cuppe and draughte of affliction to bee left without comfort vnder the waues thereof that might drowne our soules This is the staffe of comfort which Christ giueth vnto his Disciples and all that beleeued in his Name euen to so many as should see the ruine and horrible destructiō that should come vppon the City and the Temple Math. 24 verse 22. Math. 24 22 Then shall be great tribulation such as was not from the beginning of the world to this time nor yet shall be hereafter and except those daies should be shortened there should no flesh be saued but for the elects sake those daies shall be shortned In these words the faithfull are comforted by consideration of the mercy of God in the mitigation of those iudgements which hee would bring vpon Ierusalem True it is some do vnderstand them of the second comming of Christ with power and great glory according to a rotten Prophesie of one of the Rabbines setting downe the standing and continuing of the world namely Two thousand yeares before the Law A worme-eaten and moth-eaten prophesie of one Elias two thousand vnder the Law and two thousand vnder Christ but for the Elects sake those daies should be shortned The examination of this counterfeit and worm-eaten Prophesie belongeth not to this place nor time the two first parts being vntrue the third both vntrue vncertaine and vnsetled hauing no sure ground or foundation to stand vpon For touching the true meaning of the place it is not to be vnderstood of the day of iudgement but of the destruction of Ierusalem For when Christ speaking by the Spirit of Prophesie foretolde of the taking and ruinating of the Temple so that one stone shold not be left vp on a stone that should not bee cast down the Disciples vpon occasion hereof asked the question when these things should be and what should be the signes of his comming to iudgement To these two questions he answereth distinctly not confusedly and first of all to the first wherein he giueth them sundry signes going before the sackking of the City of Ierusalem as for example Math. 24 15. Luc. 21.20 and 19 43. Math. 24.19 20 when yee shall see the abhomination of desolation that is the Romane army as Luke expounds it sit in the holy place know that the end is neere then being touched with a commiseration of their sorrowes he saith Wo to them that are with childe and giue sucke in these daies pray that your flight bee not in the winter c. Such were no fit persons to flye such is no fit time to flye from their cruell and bloody enemies nor to escape the rage of barbarous and mercilesse souldiers Then shal be such trouble and tribulation as no tongue can expresse no pen can write no language hath words to vtter The sword deuoured without and both sword and famine raged consumed within Ioseph de bello Iudai li. 7. c. 8. so that they were constrained to eate their owne children during the straightnesse of the siege These be the dayes of vengeance to fulfill all things that are written Immediately vpon the mention of these woes and tribulations follow these words Except those dayes should bee shortned Luc 21 22. c as if he should say If God had suffered those sharpe afflictions to continue and the enemies to rage against them as they desired and their sinnes deserued none of that Nation had escaped al the Iewes had bene rooted out as one man No flesh that is not a man among the Iewes had beene left aliue Rom. 9 1 2 3 But for the elects sake that is because
GOD had a remnant among them according to grace euen his elect and chosen people which he would not cast away for their sakes the dayes of their great distresse in the Land Luc. 21 23. and of wrath ouer this people should be ended and finished which declareth how precious and deare the faithful that feare God are in his sight that because of their company he would ceasse to scourge afflict the nation any longer euen as at the intercession of Abraham he would haue spared Sodome and Gomorrha if ten righteous persons had beene found there Gen. 18. So God shewed mercy to the hoste of Israel because Iehosaphat was present with them And therfore when Iehoram the son of Ahab complained for want of water the Prophet Elisha answered What haue I to do with thee Get thee to the Prophets of thy father 2 Kin. 3 13 14 and to the Prophets of thy mother as the Lord of hosts liueth in whose sight I stand if it were not that I regard the presence of Iehosaphat the King of Iudah I would not haue looked toward thee nor seene thee So then wee see to returne to the former point that hee speaketh of ending the troubles of the Iewes and siege of the City not of cutting shorter the day of iudgement Thus God knowes how to mitigate the sorrowes and shorten the calamities that threaten the ruine and subuersion of his seruants And who is it but desireth comfort in time of trouble If then wee would bee assured that these things belong vnto vs How we may comfort our selues in trouble take comfort in the meditation of them let vs obserue these points as speciall rules for our edification First it is our duty to acknowledge Gods mercie to be great who might lay a greater loade and an heauier burthen vpon vs. When the Angel stretched out his hand to destroy Ierusalem the Lord staied his hand caused the plague to ceasse so that when thousands fell downe on the right side and ten thousands on the left side they were spared and not touched Whence did this difference arise And how came it to passe that the City was passed ouer the rest of the Land punished Was it because these were worse liuers or greater sinners or was it because there were better people in Ierusalem then in other corners of the country Was it because of the goodly buildings in the City or because of the multitude of rich and wealthy Citizens or because of the sumptuous stones of the Temple or because of the sacrifices and seruice of God solemnized in the Temple or because the seate of the King and the Thrones set for iustice were there If we thinke it was for all these or for any of these or for any such like outward respect we are deceiued Indeed the Temple was an occasion of vaine confidence to carnall men who cryed out The Temple of the Lord the Temple of the Lord â—er 7.4 this is the Temple of the Lord whereas they remained impenitent and vnreformed but as yet it was not builded for Salomon built him an house As for the City and the Citizens Acts 7.47 we must looke for no great good there there was want of true piety store of pride cruelty and oppression which had enclosed nay infected the walles with the coÌ„tagion thereof In what state it stood Dauid declareth who calleth to God for helpe and saith There is not a godly man left the faithfull are failed from among the children of men Psal 12 1 2. so that euery one dealt deceitfully with his neighbour and spake flattringly with double harts To this purpose speaketh Ieremy chap. 5 1. Runne too and fro by the streetes of Ierusalem and behold now and know and enquire in the open places thereof if yee can finde a man or if there be any that executeth iudgement and seeketh the truth and I will spare it Thus doth the Prophet Ezekiel Ezek. 22 7 â— 9 12. complaine painteth out as in a Table the wickednesse of Ierusalem chap. 22. There did abound shedding of blood contempt of superiours oppression of strangers wronging of the fatherlesse iniurying of the widdowes prophaning of the Sabboths carrying about of tales coÌ„mitting of idolatry taking of bribes peruerting of iudgement biting by vsury defrauding of their neighbours by extortion and forgetting of the Lord. This was the estate of Ierusalem and therefore the cause why the pestilence did not walke through the middest of the City and the Angell is commanded to stay his hand froÌ„ destroying that place which was such a sinke of all filthy sinnes was the Lords mercy onely who was willing to spare it to giue them longer time of repentance This must we confesse when wee are spared or we are most vnthankfull vnto God For we haue experience of his goodnesse toward vs. Secondly we must in time of our affliction pray vnto him and call vpon his name and come with boldnesse to the throne of grace that we may put him in minde of his mercies Thus doth the Prophet behaue himselfe wheÌ„ he heareth of the hauocke and waste that should be made among the people of GOD he prayeth heartily for the faithfull saying O Lord I haue heard thy voice and was not afraide Hab. 3 2. O Lord reuiue thy worke in the middest of the people in the middest of the yeares make it knowne in wrath remember mercy What greater motiue can there bee to make vs repaire to God then to consider how mildly and gently hee dealeth with his people when he doth afflict them This was it that moued Dauid to make choise of the pestilence hauing the choise of two other iudgements propounded and laide before him because he was most gracious and full of compassion Let me now fall into the hand of the Lord 1 Chr. 21 13 for his mercies are exceeding great and let me not fall into the hand of man Hee had experience both of Gods mercy and of mans cruelty We neuer profit aright by our afflictions vnlesse they driue vs neerer to God and cause vs to call vpon his name It is the Commandement of God that we should call vpon him in the day of trouble Thirdly if we would haue comfort in the feeling of Gods hand we must thereby bee drawne vnto repentance acknowledge our sinnes to deserue farre greater iudgements then yet we suffer and consequently turne vnto him with all our hearts If we remaine stubborne and rebellious vnder the Crosse GOD will not leaue vs so but double his strength and strokes vpon vs vntill we be eyther reclaimed or conuinced in our owne consciences and made without excuse The Lord commanded his Prophet to go and cry these words Thou disobedient Israel returne Ierem. 3 12. saith the Lord and I will not let my wrath fall vpon you for I am mercifull and wil not alwaies keepe mine anger The end that God aimeth at in afflicting his people
of God For Iohn describing the state of glory after this life saith I saw no Temple therein for the Lord God Almighty Re. 21 22 23 24 25 26 2â— and the Lambe are the Temple of it and this City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it Happy are they that enter into this city where God is the Temple where God is the Sun where God is the Moone where God is all the light thereof and all the glory and defence therof It is a glorious thing in this life to be Kings and Princes and to sit vpon the throne of maiesty but when they shall inherite the kingdome of heauen they shall lay downe all earthly pompe and magnificence receiuing so great glory in that glorious city that the glory which they had as kings and Princes shall vanish away as the light of a candle at the shining of the Sunne The glory of the least of Gods Saints is so excellent that Salomon in all his glory was neuer arayed nor aduanced like one of these The end of all this is to teach vs that we ought to be euen rauished with an earnest and longing desire to dwel in this heauenly tabernacle and to labor to haue our hearts purged from an euill conscience knowing that no vncleane thing shall enter into it â—â—uel 21.27 neither whatsoeuer worketh abominations and lies Euery one will seeme desirous to dwell in the Lords Tabernacle and to come to heauen but they are loath to leaue their sinnes But let vs not deceiue our selues neither let vs sooth and flatter our selues in our euils if we follow our vngodly wayes with greedinesse and will not forsake our wickednesse we shall haue the doore of Gods kingdome shut against vs. 18 The standard of the Campe of Ephraim shall be toward the West according to their armies and the Captaine ouer the sonnes of Ephraim shall be Elishama the sonne of Ammihud 19 And the hoste and the number of them were forty thousand and fiue hundreth 20 And by him shall be the tribe of Manasseh and the Captaine ouer the sonnes of Manasseh shall be Gamliel the sonne of Pedahzur 21 And his hoste and the number of them were two and thirty thousand and two hundreth 22 And the tribe of Beniamin and the Captaine ouer the sonnes of Beniamin shall be Abidan the sonne of Gideoni 23 And his hoste and the number of them were fiue and thirty thousand and foure hundreth 24 All the number of the Campe of Ephraim were an hundred and eight thousand and one hundreth according to their Armies and they shall goe in the third place We haue heard before how the Tabernacle of the Congregation was placed in the midst of the hoste and compassed about both in front and flanke standing strong in battelled in their aray ready to receiue a shocke if any enemies should offer to enter vpon them In these words is laid before vs the third company of this mighty Army the principall whereof was Ephraim and his Partizans are Manasseh and Beniamin appointed to march vnder his Ensigne and to be after a sort ranged vnder his colours It is not vnknowne to any that are meanely conuersant in the holy Scriptures that Ioseph and Beniamin were the onely children of Rahel the true and beloued wife of Iacob and that both Manasseh and Ephraim were the children of Ioseph and that the elder was Manasseh the yonger Ephraim who notwithstanding hath the first place of honour and preheminence assigned vnto him and Manasseh the first borne is compelled to be his vnderling What could Ephraim claime aboue his brother or what had Manasseh done to be put behinde It pleaseth God oftentimes to make the first last and the last first to thrust downe the elder into the place of the yonger and to aduance the yonger into the seate of the elder This appeareth in many places of the Booke of Genesis and is so ordinary and common as it need not to be set downe To insist onely vpon the present example we reade that when Ioseph brought his two children before his sicke father Gene. 48.14.18.20 Iacob stretched out his right hand and laide it on Ephraims head and his left hand vpon Manassehs head directing his hands of purpose neither could be drawne to remooue them but blessed them that day and said In thee Israel shal blesse and say God make thee as Ephraim and as Manasseh and he set Ephraim before Manasseh Thus Gods iudgement is oftentimes contrary to mans and he preferreth that which man despiseth A notable example whereof we haue in Samuel when hee was sent to anoynt Dauid King and had the eldest sonne of Ishai before him he said 1 Sam. 16.6 Surely the Lords anoynted is before him but the Lord said vnto Samuel Looke not on his countenance nor on the height of his stature because I haue refused him for God seeth not as man seeth for man looketh on the outward appearance but the Lord beholdeth the heart Samuel was an holy Prophet of God yet he faileth in binding Gods grace to the ordinary course of nature Doctrine 5 We learne from hence God bestoweth his gifts and graces freely to whom hee pleaseth that God bestoweth his gifts freely both when he will and where he will and to whom he will He giueth as a bountifull and gracious father the graces of election adoption iustification sanctification and all other his benefites of his free loue and fauour He lifteth vp whom he will he passeth by he forsaketh he putteth and pulleth downe whom he pleaseth Some gifts are temporall and some eternall some earthly and other heauenly and of both sorts it may be truely said Who separateth thee 1 Cor. 4.7 and what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it This is set downe in the song of Hannah The Lord maketh poore 1 Sam. 2.7.8 and maketh rich he bringeth low and exalteth he raiseth vp the poore out of the dust lifteth vp the begger from the dunghil to set them among Princes and to make them inherit the seat of glory This appeareth most plainly and euidently in the gifts of God Our whole saluation is of Gods free grace belonging to a better life and accompanying saluation The free grace of god in Christ is the fountaine from whence saluatioÌ„ floweth yea it is the beginning continuance ending of our saluation The truth hereof may be made plain by the particular rehearsall of the seuerall parts thereof if we consider our election redemption calling faith iustification regeneration loue good workes remission of sinnes and perseuerance in good things vnto the end No man can be saued and obtaine eternall life except he be predestinated and elected thereunto before the foundation of the world for the kingdome of
men but the one hanged himselfe the others were smitten with sudden death at the voyce of Peter as with a thunderbolt so that they fell downe and neuer rose vp againe A iust reward of all such as haue a conscience gilt or rather guilty of the horrible sinne of hypocrisie If a man goe about to deceiue his neighbour how is he spoken against but if he goe about like a wretch to cosin his master or his father how doe all men point at him as a varlet and abhorre him as a beast God is our Master our Father our Husband our King all Titles of honour are due vnto him and too litle for him forasmuch as no dignity or excellency or superiority can be giuen vnto him but his Maiestie and honour surmounteth them all shall we then goe about to deceiue and circumuent him though wee could carry it away cunningly and not bee espied Know therefore that he detesteth all such wickednesse more then man doth the deceitfulnesse that is practised against himselfe The first example of hypocrisie that wee haue in the Scripture Gen 4 5. is Caine he came to the worship of God with his brother but because his heart was not vpright God had no respect vnto him nor to his offering no more then if hee had cut off a dogges necke Esay 66.3 or had offered swines flesh but reiected both his person and his oblation The like he speaketh to the Israelites that pleased themselues in outward ceremonies and turned the worship of God into a lie Ierem 7.8.9.10 11. Behold ye trust in lying words that cannot profit will yee steale murther and commit adulterie and sweare falsely and burne incense vnto Baal and walke after other Gods whom yee know not and come and stand before me in this house which is called by my Name and say Wee are deliuered to doe all those abominations Is this house which is called by my Name become a denne of robbers in your eyes Behold euen I haue seene it saith the Lord c. Where wee see we cannot deceiue the eye of the Lord with a lie he knoweth our wicked hearts and will finde vs out to bring vs to shame in this life and to destruction in the life to come We may not dally with him wee cannot deceiue him notwithstanding all our windings and turnings and altering our selues into all shapes he will finde vs out to the contempt of our persons to the shame of our faces and to the astonishment of all that behold vs. Secondly seeing it is a speciall duty belonging Vse 2 vnto vs to yeeld obedience to the whole will of God and to all his commandements we haue from hence a preseruatiue from the poyson that is cast out against vs as it were dung in our faces to make vs deny the faith renounce our Religion and start backe from our most holy profession For seeing we must performe perfect obedience and not limited as we thinke good we haue direction how to serue him that hee may accept of vs and bee well pleased with vs. If then Satan the master of all mischiefe and the author of all confusion raise vp cursed instruments brought vp as cunning schollers in his owne schoole to scoffe at vs and to scorne at our obedience we must comfort our selues in the Lord and commit our selues to the word of his grace knowing that it is God who requireth this intire obedience at our hands and delighteth in such sacrifice as is without blemish Let it not trouble vs that we heare such slanderous words such false reportes and diuellish lies cast out against vs let vs commit our causes to him that iudgeth vprightly who will iustifie vs in the ende and condemne our enemies Let vs be able to say with the Prophet All this is come vpon vs Psal 44.17 yet haue we not forgotten thee neither haue we dealt falsely in thy couenant These are the dayes of sinne wherein iniquity hath already gotten the vpperhand and such as are truely religious are made a prouerbe God requireth of vs that we be pure but who are in greater disgrace then such as study after purity and true holinesse If we labor to leade our liues according to the Lawes of God wee shall bee vpbraided with Puritanisme and as the enemies of Daniel could finde no accusation against him Dan. 6.5 except they finde it against him concerning the Law of God so doe our enemies deale with vs when they can catch no aduantage against vs they picke a quarrell with vs about the Scriptures and our profession as if it were a shame to reade the Scriptures or a disgrace to follow after holinesse of life The Apostle teacheth Phil. 2.15 and 4.8 that wee must bee blamelesse and pure as the sonnes of God in the middes of a naughty and crooked nation among whom wee are to shine as lights in the world Philippians chapter 2.15 And againe Whatsoeuer things are true whatsoeuer things are honest whatsoeuer things are iust whatsoeuer things are pure whatsoeuer things are of good report think on these things Our Sauiour the author of our saluation and the finisher of our faith Matth. 5.8 pronounceth that the pure in heart are blessed Paul willeth his scholler Timothy to keepe himselfe pure and to take heed lest hee make himselfe partaker of other mens sinnes 1 Tim. 5.22 1 Tim. 5.22 and 2.8 and 3.9 He commandeth all men to pray euery where lifting vp pure hands without wrath or doubting and to haue the mystery of faith in a pure conscience And in the second Epistle 2 Tim. 2.22 he chargeth him to fly the lusts of youth and to follow after righteousnesse faith loue and peace with them that call on the Lord with pure heart Heere we see what God requireth of vs and what he speaketh vnto vs this is his voyce that ought to sound euermore in our eares Be blamelesse be pure be the sonnes of God in the middes of a naughty nation blessed are the pure haue pure consciences pure hands pure hearts whatsoeuer things are pure and of good report thinke on them True it is there haue alwayes beene hypocrites in the Church Prou. 30.12 and there is a generation that are pure in their owne eyes and yet is not washed from their filthinesse Pro. 30.12 What then shall we whip their faults vpon the backes of those that are of no kinne vnto them For the faithfull though they haue in them many frailties and infirmities yet are washed by the blood of Christ and by the Spirit of God from their sins that they haue no dominion ouer them and exercise no kingdome in them Was it euer allowed in any court of Iustice and iudgment to take one for another to accuse one for another to condemne one for another It is the Law of God Ezek. 18.4 that euery soule should beare his owne sinne that neither the father should beare the iniquity of the sonne nor
the sonne of the father that the righteousnesse of the righteous should bee vpon him and the wickednesse of the wicked should bee vpon himselfe There was one hypocrite in the family of Christ should this tend to the reproch of Christ himselfe or of the rest of the disciples ought they to beare the blame of his iniquity or ought all to bee censured alike or ought we to make no difference Thus it was in the family of Adam from the beginning he had not only faithfull Abel but faithlesse Caine. Thus it was in the family of Noah before the Flood he had as well cursed Ham as blessed Shem. Thus it was in the family of Abraham and of Isaac after the Flood and where not almost So that we are not to condemne all for some one for another the godly for the hypocrites But if we cannot call them backe from this false iudgement and rash censuring of the innocent let vs comfort our selues in the vprightnesse of our owne owne hearts and when we cannot secure our selues from their vniust accusations let vs be carefull and watchfull ouer our wayes that we giue them no iust occasions This shall be Armour of proofe and as a brasen wall to giue no offence and to keepe a cleere conscience before GOD and men If then they reproch vs and speake all manner of euill against vs let vs possesse our soules with patience 1 Pet. 2.20 and 3.16 and 4.13.14 and let vs reioyce and be glad in as much as we are partakers of Christs sufferings The Spirit of glory and of God resteth vpon vs. Let vs not be ashamed but glorifie God in this behalfe Thus wee shall make them ashamed that falsly accuse our good conuersation It falleth out no otherwise with vs then it hath done with the Saints and dearest seruants of God The Apostle putteth vs in minde of this trueth by occasion of that fell out in Abrahams house which then was the visible Church of God Gal. 4. Gal. 4.29 As then he that was borne after the flesh persecuted him that was borne after the spirit euen so it is now It seemeth strange vnto them that you runne not with them vnto the same excesse of riot and therefore they speake euil of you who shall giue account to him that is ready to Iudge the quicke and the dead 1 Pet. 4.5 1 Pet. 4.5 But let not vs thinke it strange to suffer for Christs sake who suffered much more for vs the iust for the vniust and bare our sinnes in his owne body on the tree leauing vs an example that we should follow his steppes If any man therefore suffer as a Christian let him not be ashamed but let him glorifie God in this behalfe knowing that heereunto he is called Affliction for the Gospel is the badge of Christ and an exceeding honour before men and Angels so that when we are reuiled and reproched let vs not render like for like nor be dismaied or pulled backe from our profession but go lustily forward as good souldiers of Iesus Christ according to the exhortation of the Apostle Be not ashamed of the testimony of our Lord but be partaker of the affliction of the Gospel according to the power of God 2. Tim. 1.8 2 Tim. 1.8 that we may be able truely to say I know whom I haue beleeued Verse 12. and I am perswaded that he is able to keepe that which I haue committed vnto him against that day It is better to obey God then man and to incurre the displeasure of man then to procure and purchase the indignation of God We haue not yet resisted vnto blood neither haue we endured the fiery tryall as many of our deere brethren and sisters haue done before vs. Let vs not be daunted with a word or with bigge lookes and sterne countenances but rather prepare our selues for a fresh assault and new encounter and say with the Apostle With me it is a very small thing that I should be iudged of you or of mans iudgement yea I iudge not mine owne selfe 1 Cor. 4.3 1 Cor. 4.3 Lastly considering the manner of that obedience Vse 3 which wee owe and ought to performe to God it is our duty to endeuour to please him in all things and to labour to obey him carefully circumspectly in all his commandements The nearer we come to the mark set before vs the more we please him the more we please him the better we are accepted of him The Apostle Paul had run long in this race hee had made many straight steps toward the kingdome of heauen yet he saith I haue not already attained vnto perfection but I follow after Phil. 3 12 13. if that I may apprehend that for which also I am apprehended of Christ Iesus this one thing I do forgetting those things which are behinde reaching foorth vnto those things which are before Such as come neerest to obey all the lawes of their Prince are most of all commended and are accounted the best Subiects such as performe all the commandements of their maisters are accounted to be the best seruants and such as execute the will of their fathers and please them in all things are reputed to be the best children How then commeth it to passe that whereas zeale is commended in euery one in the subiect toward his Prince in the souldier toward his Captaine in the seruant toward his Maister c. such should be least commended nay altogether discommended and disgraced that performe most duty to GOD and labour to bring into captiuity euery thought to the obedience of Christ 2 Cor. 10 5. It is strange to see how precise the most men are in all other things and how loose and licentious in the matters of God wherein notwithstanding we ought to be most conscionable It is to be wondred at to behold the precisenesse that is in the world in all matters except in religion We are very curious to haue our apparell sit neatly and smoothly that it be without spot or wrinkle much more then ought wee to be curious and carefull in the discharge of our duties vnto God according to the rule of his word In all things that concerne the body whether meate or drinke or apparell or our owne delights no man is ignorant how streight and strict men are Their eyes are so quicke their eares so dainty their taste so delicate that if the least thing be amisse or out of square they are displeased and discontented and yet these men in things of an higher nature and concerning a better life runne so wide and take such liberty that they thinke to please God with any thing and to make him take halfe stakes with them If we haue any garments made for vs and brought vnto vs which haue any thing amisse in them that we finde them not exactly fit for vs but eyther too big or too little too long or to short to wide or too streight we
for discouraging the people that brought little children vnto him who ought rather to haue encouraged them Or why doth Christ tell them they knew not of what spirit they were Ioshua had no euill meaning when hee aduised Moses to forbid those that prophesied in the host Numb 11 28. Peters meaning had no hurt in it when he would not permit Christ to wash his feet Iohn 13. Iohn 13 8. Yet doth Moses reprooue Ioshua as one carried away with the spirit of enuy and Christ telleth Peter that if he washed him not hee had no part in him So then we are to vnderstand that as there is a God and that God will be worshipped so he will be worshipped according to his owne word and will If we decline from his will expressed in his word we may well please our selues but we cannot please him we may thinke our selues wise but he holdeth vs for no better then fooles wee may for a time go on in our ignorant courses but hee will in the end cal vs to a reckoning for them and set all in order before vs to the confusion of our faces Vse 3 Lastly it is our duty to study to acquaint our selues with the Scriptures and let vs reade them with all diligence The word is a Christian mans true and perfect guide and in all doubts it is his Counseller Let it not grieue vs to be ruled by it nor account it an heauy burden or an vneasie yoke to be held hard vnto it 2 Pet. 1 19. seeing it is so sure a way for vs to walke in Let vs take this to be our guide and wee shall neuer step one foot awry As the Teachers of the word are not to deliuer that which they neuer receiued of the Lord to his people so we must follow no more then is warranted vnto vs from thence it must be shewed vnto vs there before obedience be yeelded vnto it Hee hath prescribed in it a forme of seruing of him that onely he accepteth other he abhorreth and punisheth The examples of Nadab and Abihu mentioned in this place afterward againe in this booke do preach this doctrine vnto vs and cry out aloud as with a liuely voice that wee should take heed by their harmes In other things God is full of patience but in this he is full of wrath and his iealousie burneth as fire He hath authority ouer his house to appoint his owne worship and he cannot endure to haue it taken away from him by any man Wherefore it behoueth vs to search the Scriptures that wee may learne his will and we must suffer them to dwell plentifully in vs that we may obey his will First we must know it before wee can obey it if we decline and depart neuer so little from it our worke is out of square The Prophet reproueth Saul because he performed his will to halfes and saith vnto him Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better then sacrifice and to hearken then the fat of Rams 1 Sam. 15. 1 Sam. 15 22. Hee commanded Ioshua Iosh 1 8. to haue the booke of the law continually before him and he pronounceth those blessed that delight in it and do meditate vpon it day and night Psal 1 2. Woe then vnto those that hide the booke of God from the people and take away the key of knowledge that they should haue no entrance into the kingdome of heauen These are they that are the murtherers of many thousand soules that might come to the knowledge of the truth if these false Prophets did not locke vp and keepe close the Scriptures from them and therefore they are guilty of shedding blood and bring a famine not of bread a thirst but not of water the people cannot heare the words of the Lord. They feed them with lying legends with deceitfull fables and with humane traditions which do no better then starue them and are not able to keepe life in them whiles in the meane season they hide the Scriptures in an vnknown tongue so that albeit they heare them yet they cannot profit by them Thus the blind leade the blind vntil both the leader and he that is ledde fall into the ditch And woe vnto those also that liue in the Sun-shine of the Gospel yet shut their eyes that they should not see They haue the light brought vnto them they need not say Who shall ascend into heauen Deut. 30 12 13 14. or who shall descend into the deepe to bring it vnto vs that we may heare it and do it Neither neede any say Who shall go ouer the sea for vs and bring it vnto vs that we may heare it and doe it But the word is very nigh vnto thee in thy mouth and in thy heart that thou maiest do it It is brought vnto our doores preached vpon the house tops that is it is set foorth openly it is published by authority it may bee professed with liberty of conscience and no man is endangered to lose life or limbe or to haue one haire of his head touched for it Such are the dayes wherein we liue that we may truely say with the Apostle If our Gospel be hidde it is hidde in them that are lost 2 Cor. 4 3 ◠in whom the god of this world hath blinded the mindes of them which beleeue not lest the light of the glorious Gospel of Christ who is the Image of God should shine vnto them As these men are ignorant so they are willingly ignorant they know nothing because they will not vnderstand They professe themselues to be Christians and yet they haue many of thē no more knowledge of Christ then Turks and Infidels What a lamentable thing is it that such as beare the Name of Christ should know nothing touching Christ It will bee thought strange that any such should bee found in such a flourishing Church as ours is where the Gospel is sincerely taught hath had a free passage so many yeares It is true indeed it may seeme very strange and yet alas it is too common Let the Ministers of the word take an account of those that come to receiue the Supper of the Lord what they haue learned let them make a through search and suruay how they haue profited and they shall finde that to bee true which I affirme Many know nothing at all what Christ did for them neither euer heard what hee should do for them his Name they confesse hath often come to their eares and they haue heard very many speake of him but they know not how or which way they should bee beholden to him or indebted vnto him for any thing or what he hath done for them Is it not possible that many of the Saracens or sauages should heare know more of Christ Iesus then these falsely called Christians As this is enough to breake the hearts of the
deformed both wayes they haue too little one way and too much another way and yet alasse they see it not they know it not they feele it not Or if they do know it they will not acknowledge it or if they feele it they will not reforme it and if they see it they glory at it and reioyce in it It were a strange thing to see any body to bee merry and make a triumph of it because it wanteth an eye or an hand or a foot But thus the case standeth with many Churches they consist of confused bodies one member encroching vpon the office of another they want their eyes to see withall and yet they dreame of perfection and despise other that are more faire and forward in good things then themselues Nothing continueth long at one stay in this life nothing is so well ordered but Satan and his instruments seeke to put it out of ioynt Wee must pray to God to open our eyes to see our wants and wrinkles and to labour earnestly as well to restore that which is wanting as to cut off that which is abounding Christ is the King of this Church shall any presume in his kingdome to set vp or pull downe to place or to displace to plant or to destroy This is Gods office it belongeth vnto him onely to do them such therefore are no better then vsurpers Vse 2 Secondly this serueth to reprooue the state of the Iewes as it stood in the dayes of Christ It was time for him to come to reforme and restore all things they had many strange plants growing in the garden of God which his right hand had neuer planted that were as naughty and noysome rootes to bee pulled vp and as byles and blisters in the body We heard before that in the Church vnder the Law there was found no other Ecclesiasticall ministeries which were ordinary then those orders of the high Priest the inferiour Priests and the rest of the Leuites all which were appointed by the law of God And if any were raised vp extraordinarily the same had their calling confirmed from heauen eyther by inward motion of the Spirit or by working of miracles or by euident testimonies of the mouth of God But this gouernment of the Church stood not long without change and alteration for though the field were sowne with good seed yet the enuious man sowed tares in it so that in latter times there arose many sectes and sorts of teachers among thē who by schismes were ready to rent that body in sunder departing from the simplicity sincerity that was established by Gods instistution Epiph. cont haer lib. 1. Some of the ancient that haue taken paines to discouer to the world the heresies that sprung vp and grew apace where once they tooke rooting and footing and so to giue notice of them that they might be auoyded doe testifie that seuen seuerall and principall sects arose among the Iewes Seuen sects among the Iewes whereof some are mentioned in the Scriptures and other are not The first was that of the Scribes Scribes who were Interpreters of the Law but withall as if the law were too base a thing to sticke onely vnto it they deliuered many traditions as from their Elders not contained in the Law and sought taking counsell of humane wisedom to bring in a more exact kind of the worship of GOD then Moses and the Prophets euer taught consisting in many voluntary obseruations and customes deuised by men which they are wont to magnifie preferre before the Commandements of God Mat. 15. Colossians 2. Thus would man become wiser thē GOD Deut. 4 2. who forbad all adding or taking from his word The second sect were the Sadduces Sadduces which were of the race of the Samaritans and had their name of one Sadoc a Priest these denied the resurrection of the body and beleeued not that there is any Angell or spirit Acts 23 and consequently ouerthrew all religion as 1. Corinth 15. For if there be no resurrection of the body or immortality of the soule then are wee of all men the most miserable that professe Christ In vaine wee beleeue in his Name and in vaine wee fight with beasts at Ephesus in vaine we suffer crosses and afflictions for the Gospels sake it were better for vs to do as the most doe and to bee wicked and vngodly if there were no other life or reward in another world If the dead rise not 1 Cor. 15 16 17. then is not Christ raised and if CHRIST bee not raised our faith is vaine we are yet in our sinnes The third sect were Pharisies Pharisies these were the strictest of all others and most reuerenced and best esteemed these beleeued the rising againe of the dead at the last day and that there were both Angels and spirits as the Scribes also did and that all shall come vnto iudgement to receiue according to the things they do in this flesh whether they bee good or euill Acts 23. Acts 23 6 7. When Paul beeing accused by his enemies perceiuing that they were partly Pharisies and partly Sadduces he cryed out in the Councell Men and brethren I am a Pharisie the sonne of a Pharisie of the hope and resurrection of the dead I am called in question They much honoured virginity and single life they paied tithes of the smallest things they possessed Luke 18 verse 12. They washed cups platters beds and all kinde of vessels that they vsed they fasted twice euery week and differed in their habite from other men Against these are many woes denounced by our Sauiour Christ in the Gospel Math. 23 verse 23 for their hypocrisie that delighted more in outward shewes then in the truth of the heart The fourth sect were the Hemerobaptists Hemerobaptists or Quotidian washers who thought that no man could be saued if hee were not washed euery day that so he might be clensed from the impurity and filthinesse of sinne It is not the water in the whole sea nor any fountaine can wash away the sinnes and corruptions of our life or of our heart It hath no force in it eyther by any naturall power or by any voluntary vse Christ is our Purgatory and purification it is he that must wash vs or else wee remaine vnpure and vncleane He is the water of life whereby our consciences must be sprinkled Heb. 10 22. he is the lauer of regeneration by whom wee are borne againe and washed as with pure water If he make vs cleane then we are clean indeed His passion and the shedding of his blood must be communicated to vs and the sanctifying grace of the Spirit of God And this is necessary vnto saluation not any outward washing of the body which may clense the flesh but cannot touch the soule This is made auaileable three waies First by faith which serueth to apply Christ vnto vs and all his benefits Secondly by repentance from dead workes whereby
themselues deuout but is indeed the language of the diuels God respecteth not such foolish deuotions he requireth of all persons the knowledge of his word as we shall shew afterward and he will bee worshipped according to the knowledge thereof The Apostle reproueth the Iewes for their zeale a vertue that ought to be in al the faithfull forasmuch as God will spew all that are lukewarme out of his mouth neuerthelesse he accepteth it not in them because it was not according to knowledge Rom. 10 2 We must know what God alloweth if we would haue him allow approue of vs. If we regard not to know him we may well assure our selues that in the day of account he will not know vs but turne away his face from vs. The second reproofe The second reproofe meeteth with all such as do things doubtfully and waueringly not knowing whether they do well or ill these do attempt things either against their conscience or without the comfort of a good conscience and therefore albeit it be good in it owne nature which they do and good in regard of the will of God yet to them it is not so because they are not assured by the word whether it be lawfull or vnlawfull and therefore it is turned into sinne This is that which we heard before out of the Apostle Whatsoeuer is not of faith is sinne Rom. 14 23. All such neede not another to condemne them they condemne themselues in that which they doe The vnfaithfull and vnregenerate man sinneth in euery thing he doth euen in his best actions We must please god before any of our works can please him The Apostle saith Vnto the pure all things are pure but vnto theÌ„ that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1 15. And S. Iames in his Epistle chap. 1 7 8. Hee that wauereth is like a waue of the sea driuen with winde and tossed for let not that man thinke that he shall receiue any thing of the Lord a double-minded man is vnstable in all his waies Wherefore it standeth vs vpon â—eral rules â—irect our â—ons to consider the three generall rules set downe by S. Paul in the Epistle to the Romanes chap. 14 to direct vs in all our actions First he is happy that condemneth not himselfe in the vse of those things which hee knoweth to be lawful This concerneth those that are strong â—n 14 22. This is a golden rule and a great honour happinesse of Christian men that their owne consciences doe not accuse them to allow and admit of that which they iudge not to be good and lawfull They know by due triall and examination that the same which they do agreeth with the word of God so that they are assured to build vpoÌ„ the rock Though all men should accuse them and condemne them yet their conscience grounded vpon the word of God would acquit discharge theÌ„ which cannot but giue an inward peace and sweet contentment to their soules This the Apostle saith 2 Cor. 1 12. Our reioycing is this the testimony of our conscience c. To the same purpose Iob speaketh chap. 27 6. My righteousnesse I hold fast and will not let it go my heart shall not reproch me so long as I liue Likewise Iohn in his first Epistle saith I four heart condemne vs â—oh 3 20 21. God is greater then our heart and knoweth all things beloued if our heart condemne vs not then haue we confidence toward God This comfort of a good conscience they cannot but want which doubt whether that which they do please God or not they are farre from this happinesse which the Apostle pronounceth vpon such as know well and are throughly assured what they do the rest are like drunken men that stagger reele too and fro cannot keepe themselues vpright vpon their feet Secondly no man must do any thing with a doubtfull conscience for such a one woundeth his owne conscience offendeth God The Apostle saith He that doubteth is condemned if he eate â—m 14 23. because he eateth not of faith He that is not perswaded that it pleaseth GOD which he doth cannot direct it to his glory Euery worke that commeth short of his end is sinne and therefore Abraham is commended that he staggered not at the promise of God through vnbeleefe but was strong in faith giuing glory to God Rom. 4 20. This rule belongeth to those that are weake who wauer vp and downe in their opinions like a ship that tottereth hither and thither in a tempest Woe vnto such they need no other witnes or iudge against themselues but themselues They do many good things that doe displease GOD which would please him if they were wel and rightly done If then thou wouldst haue any fruite and comfort in those things which thou doest informe thy conscience aright be perswaded throughly of that which thou doest and build thy faith vpon the sure and infallible rocke of God Thirdly whatsoeuer proceedeth not from faith is a sinne committed against God and condemneth him that doth it forasmuch as without faith it is vnpossible to please God Hebr. 11 6. Outward shewes and appearances though they be neuer so pompous and glorious are not respected of him he enquireth whether those things we do proceed from true obedience whether we beleeue by the word that they are required of God and so please him This last rule engendereth two other first whatsoeuer proceedeth from pure naturals is vnpure and whatsoeuer commeth from the force of our free will is sin in the sight of God Such as the fountaine is such are the streames as the root is so are the branches like mother like daughters like cause like effects Doth a spring send foorth out of the same place sweet water and bitter Can the figgetree beare Oliue berries Iam. 3 12. Math 7 18. eyther a vine figges A good tree cannot bring forth euill fruite neither can a corrupt tree bring foorth good fruite Secondly all the vertues and actions of the infidels and vnbeleeuers albeit in regard of themselues and the substance of the workes and as they are the gifts of God they be not euill but good yet in the iudgment of God they are sins The whole life of vnbeleeuers and vnregenerate men is nothing else but a whole practise of sin in a continued course without stay or interruption from the beginning to the ending August in Psal 31. et epist 105 but they are like those that run a great pace out of the way They may do many things beautifull in shew but they are more in shew then in substance in appearance then in deed and truth All their vertues are shaddowes and therefore called by one of the fathers splendida peccata beautifull sinnes August de ciuit dei They lay an euill foundation haue a wrong beginning they do them without faith and they also
make thee ruler ouer many things enter thou into the ioy of thy Lord. Euery calling fitted vnto vs is as a field giuen vs to till We may praise and commend the greater farmes Virg. Georg. lib. 2. Laudalo ingentia rura Exiguum coâ—to but it is better to husband the lesser forasmuch as our eye may more easily ouersee it and our losse shall be the lesse if we neglect it We shall finde enough to doe in the manuring of a little ground if we will keepe all things in a right order So it is much more in those places wherein God hath set vs the highest calling deserueth greatest commendation howbeit it draweth with it the greatest duties it requireth the greatest gifts and bringeth the greatest account Wherefore the lesser our calling is the better it may be employed and the more easily it may be dispatched If wee looke into the duties of the lowest callings we shall see they require great labour diligence care and faithfulnesse The greater our emploiment of those gifts hath bin which we haue receiued the more shall our comfort be when we must goe the way of all flesh We see this in the Apostle Paul 2 Tim. 4.7.8 who being in a maner at the point of death found great ioy of heart in the remembrance of this that he had endeauoured with a good conscience toward God and man to walk in his calling I am now ready to be offered and the time of my departure is at hand I haue fought a good fight I haue finished my course I haue kept the faith henceforth there is laid vp for me a crowne of righteousnesse which the Lord the righteous Iudge shall giue me at that that day c. Thus it shall be with vs if we walke in his steppes if we bee faithfull in our places we shall find the same comfort in our death and departure out of this world and say with ioy of heart Lord now lettest thou thy seruant depart in peace Luke 2. The contrary practise will be most fearefull and terrible vnto vs. He that is a wicked man and an vnprofitable seruant and slouthfull that hideth his talent in the earth or smiteth his fellow seruants and beginneth to eate and drinke and to be drunken perswading himselfe that his master delayeth his comming shall haue his talent taken from him and be cast into vtter darkenesse where shall bee weeping and gnashing of teeth If then we would haue this comfort to belong vnto vs and this threatning to be put farre from vs we must be carefull to performe the duties both of our generall and speciall callings If we performe the generall common duties of Christianity and yet faile in the particular parts of our callings we shall want this ioy of heart which we desire to feele in our selues Euery one hath a double calling Euery one of vs hath a double calling and we must shew our selues to be the seruants of God not onely in doing generall duties as in coming to Church in hearing the word in receiuing the Sacraments in following peace and walking in righteousnesse but also by employing our selues in our particular vocations as in being a Magistrate or Minister or housholder or subiect or seruant or child or Artificer or husband or husbandman and such like that so we may please God by bearing our selues in them with good conscience and therby receiue occasion to reioyce before him There can be no comfort vnto them that they belong to God in Iesus Christ that do follow the generall and faile in their particular calling The Minister that liueth in all common duties vnblameable in life deuout in prayer feruent in loue carefull in the fruits of righteousnesse cannot comfort himselfe if hee bee a dumbe dogge and an idle shepheard not able to guide the people of God and to feed them with the wholesome word of life Forasmuch as he is an euill Minister and a fearefull woe pertaineth vnto him 1 Cor. 9.17 The gouernour of a family that regardeth not the education of his children in the feare and information of the Lord and to prouide necessary things for them so farre as God shall inable him with a good conscience is a wicked parent howsoeuer hee seeme otherwise neuer so deuout and religious What we are in truth is better discerned by our carriage at home then abroad in our priuate families then in the company of others Many are religious because the company is so and because they are present with those that doe affect it But we must not be esteemed iudged off by one brunt or pang which may deceiue our heart shall better be made knowne by our ordinary demeaning of our selues among those with whom we haue our callings It was a notable testimony of true piety a religious heart in Dauid when he professed that he would walke within his house with a perfect heart Psal 101.2 Euery hypocrite will talke of religion when others doe so but we must make it our talke and communication within our houses reforming them according to the ordinance of God and instructing them that liue vnder our roofe in the word of God Lastly it is our dutie as we haue receiued Vse 4 a proper and peculiar calling so to walke in the particular duties of our seuerall callings whereunto we are called that so we may serue him that hath set vs in them and receiue occasion to reioyce before him As he hath called vs so let vs walke whether we be Ministers or people husbands or wiues in Church or Common-wealth This is the generall rule often remembred by the Apostle 1 Cor. 7.20 24. Let euery man abide in the same vocation wherein he was called and a little after Let euery man wherein he was called therein abide with God Let vs not stretch our selues beyond the bounds of our calling If the hand through enuy of the greater gifts of the eyes would needes take vpon it to see and by seeing to direct the body or if the eye not contenting it selfe to see for the whole would seeke to speake and vtter a voyce as the tongue if the head would attempt to walke and take vp the office of the feete or if the left hand hauing the same gift with the right would maligne it because it is more apt strong ready quick and able to execute the function belonging vnto it who would not complaine of this confusion as most vnnaturall and monstrous threatning the ruine of the whole body This duty hath many branches First it teacheth that euery one ought to haue a proper and personall calling wherein he is to walke diligently carefully and painefully whether he be high or low rich or poore bond or free all without exception must haue a particular vocation of his owne Christ is called in the Gospel the Carpenter Mar. 6.3 Moses kept his fathers sheepe Exo. 3.1 Psal 78.72 Ephe. 4. â—â— Dauid followed the Ewes great with young Euery one must labour working
preuent the danger now I haue alwaies taken you for my friend and therefore let me bee so bold as to aske a question of you wherein I vnderstand and know very well that you are able to resolue me in this and a farre greater matter C. The Minister answered I am no lawyer yet my friend I will do what I can for you and giue you the best counsell that lieth in me G. Sir the case is this There was a Gentleman not farre from vs committed to my custody certaine sheepe to keepe and indeed I cannot deny he gaue me a great charge of them and promised me a good reward for my labour so that I vndertooke the looking to them and the feeding of them But because I had other sheepe of mine owne also so that I could by no possible meanes looke to both flocks I put them out to another who agreed for a certaine stipend couenanted between vs to looke vnto them yet he was carelesse altogether in the businesse so that some of them stragled from the flocke and were lost others starued for want of feeding others were too high of the gall others the worms did gnaw and eate vnto the bones and others dyed of the rot wofull is the state of that flocke To be short and not to trouble your patience any farther the owner of them refuseth to deale with him that suffered the flocke to go to hauocke but commeth vpon me and requireth them at my hands and threatneth to trouble me for them C. No maruaile said the Minister you are bound to answer for them you vndertooke the keeping of them and therefore you are to be charged with them If I commit a treasure vnto you to keepe I must aske it againe of you and not of another If you put out your childe to nurse you wil require it againe of the Nurse that vndertooke the keeping of it G. I confesse answered the other this to be true but by your leaue Sir the case is altered in my matter For there seemeth vnto me small reason in it and little conscience to require that parcell of sheepe at my hands forasmuch as I designed them ouer to another and hee promised before many witnesses to discharge me C. The Minister replied That is no matter it is a plaine case you tooke vpon you to see vnto them and therefore it is great equity and conscience that you make them good This standeth with good reason is grounded vpon the law of God and man I dare assure you the law will passe against you by any verdict of twelue men in England and you will be constrained to pay for them The Gentleman trusted you with them and not your deputy and therefore I know no remedy for you nor any way to helpe you G. I am now satisfied I thinke you haue giuen a right iudgement But good Sir if the case be thus how commeth it to passe that you do the like and yet do not see it or if you doe yet thinke your selfe blamelesse The great Shepheard of the sheepe Christ Iesus hath committed his sheepe to you and you hauing also other sheepe haue committed one parcel to your Curate and Substitute who is careles and vnconscionable and suffereth them to perish how is it then that you who went about to perswade me do not perswade your owne heart that his negligence shall not excuse you but that the master of the sheepe will require them at your hands Is it law against me and not against your selfe Is it equity reason and conscience that I should answer for them that are lost and doth it not stand with as great equity reason and conscience that you shold answer for such as you suffer to perish I may say therefore to you as Nathan did to Dauid You are the man The case is yours and the danger is turned vpon your own head Repent and amend lest Christ say vnto you Thou euill and slothfull seruant Luc. 19 22. out of thine owne mouth will I iudge thee To leaue this parable let vs learne to looke to our seuerall functions with all diligence remembring the great charge we haue taken vpon vs the mainteinance that we do reape from it and lastly the accounts we shall giue of it Vse 2 Secondly it teacheth the Ministers as they desire the saluation of their people whom Christ hath redeemed with his most precious blood so they ought to be diligent in preaching the word in season and out of season that their consciences may beare them witnes that aboue all things they seeke to glorifie God in the instruction conuersion and saluation of the people Great was the care of the Prophets to warne the people of God of their sinnes They stood vpon their watch towers to descry the enemies They attended the flocke committed vnto them We haue a multitude of examples as it were a cloud of witnesses that haue gone before vs in this office but especially let vs looke vnto Iesus Christ the author and finisher of our faith O what diligence vnspeakable appeared in him The Euangelist noteth this out by many circumstances Math. 9 35 4 23. Iesus went about all the Cities and Villages teaching in their Synagogues and preaching the Gospel of the kingdome and healing euery sicknesse euery disease among the people The very word of going about from place to place doth carry with it a manifest signification of painefulnesse He refused to tarry long in one place as appeareth in his answer to the Samaritans Iohn 4. It was his meate and drinke to do the wil of his heauenly Father for therefore he was sent He preached and wrought miracles not only to those that came vnto him or were brought before him but of his owne accord he went about vnrequested Secondly it is a signe of no small diligence in that he offered his trauell not onely to one place but to many not onely to great Cities but also to small townes and to little villages as appeareth in the perambulation or visitation that he made for the instructiō of the soules of the poore people that wandred as sheepe without a Shepheard preaching diligently in euery place as he went Thirdly he leaueth not vnvisited and vnfrequented euery Synagogue or place of publike assembly for the preaching of the word he tooke all occasions and watched all opportunities to do good he taught in the City in the wildernesse in the high waies on the sea-shore in the Ship on the plaine on the Mountaine in the publike Temple in priuate houses in the corne fields and where not Fourthly the matter which in his doctrine he handled namely the Gospel of the kingdome serueth to commend his painfulnesse vnto vs forasmuch as truely and sincerely to preach the Gospel is a worke of much labor wonderfull care and great diligence Fiftly his desire was to doe all good that might be not onely to their bodies but to their soules seeing he did not onely teach them
but healed not some sorts but all kindes of sicknesses and diseases None of them though neuer so dangerous and desperate were to him incurable Lastly he could not bee staied from preaching sound doctrine and healing vnsound bodies by the vncharitable slanders and wicked reports of the Scribes and Pharisies who ascribing the working of his miracles to the power of Beelzebub the Prince of diuelles spake all manner of euill against him This worthy example and perfect patterne of all righteousnes the cheefe Pastour of the sheep ought we all to imitate that are entred into this calling let it be as a glasse to behold our faces and as a rule or squire to examine al our actions by it that thereby we may stir vp our selues to be diligent in our Ministery Seueral branches of this vse This hath sundry branches pertaining to it issuing out of the same roote First of all all Pastours must be diligent to know the state of their flockes and to take heed to their heards as Prou. 27 23 24. Forasmuch as riches are not for euer and the crowne endureth not to euery generatioÌ„ Such as are absent from them ordinarily cannot possibly know in what state they stand they must of necessity be ignorant of their condition When the master of the family is away the fellow seruants begin to smite one another to eate and drinke with the drunken Mat. 24 49. When Moses was in the Mount absent from the people they fell into idolatry and worshipped a golden calfe Exod. 32. The presence of the Minister ought to be an example of vertue and a stay to them in all well-doing Secondly we must not be discouraged by the vngodly speeches venemous tongues of wicked men thereby growing negligent in our functions Christ himselfe was euilly intreated counted a diuell called a Samaritan esteemed a wine-bibber and branded to be a glutton a friend of Publicans and sinners yet he ceassed not to teach and preach in euery city and village Eliah is charged to be a troubler of the state yet he shrinketh not backe nor spareth to rebuke the idolatries of the Priests of Baal 1 Kings 18 17. Acts 16 20 Paul and Silas are reported to trouble the City as Eliah before was to trouble Israel yet they continue and are not afraid to preach the Gospel of saluation Amos was accused to the King by Amaziah to haue conspired aginst him Amos 7 10. yet he would not giue ouer nor hold his peace This is a common practise of leud and prophane persons to perswade meÌ„ of great countenance and high places that we preach against them and that it is not the word of GOD that reprooueth them but that we single them out and so entitle them to our reprehensions verifying the saying of the Prophet They hate him that rebuketh in the gate and they abhorre him that speaketh vprightly Amos 5 10. But sinne must not be left vnreproued and we must with deafe eares and dumbe tongues and blinde eies passe ouer such slanders as vnworthy to be answered or regarded and let vs endeuouring to carry a cleere conscience goe forward diligently and earnestly in the course of our Ministery remembring the example of Christ our Sauiour whom no cauils nor quarrels of his enemies could restraine from preaching the word to instruct the soule neither from working miracles to do good to the body and considering that he pronounceth all those blessed that are reuiled persecuted and slandered for the truths sake Because after the same manner they dealt with the Prophets that were before vs Mat. 5 11 12. Thirdly we must not be afraid of the faces and frownes of men It is the weaknesse and frailety of many men that they are ready to stand still and start backe at euery high and bigge looke of the wicked and thereby waxe feeble and faint-hearted at the great threatnings of the mighty Hence it is that the Lord saith Ezek. 3 8 9. I haue made thy face strong against their faces and thy forehead strong against their foreheads as an adamant harder then flint haue I made thy forehead feare them not neither be dismaied at their lookes though they be a rebellious house So he willeth Ieremy to speake vnto the people all that he commanded him and that he be not dismaied at their faces 〈◊〉 1 17. lest he be confounded before them Lastly we must wisely apply the word to the capacity and vnderstanding of all To speake generally to all is as it were to houer in the aire and in effect to speake to none The hearts of men are stony and are not easily broken They are as tough wood that must haue many strong blowes to cleaue it This is to diuide the word of truth aright â—im 2 15. to giue euery one his portion of meat in due season Then doth the word become effectuall and is made profitable vnto vs and preached with power and authority when it is brought home to the doores of our hearts and applied vnto our consciences True it is we cannot abide to haue our sores touched and our wounds searched but this is the onely true and right meanes to be cured We must therefore make much of such teaching and of such Teachers and as we tender the saluation of our soules so wee must desire to haue the word thus opened when it is so deliuered and handled let vs submit our selues vnto it with all reuerence and carefulnes It is a spirituall knife to launce vs and to let out our corruptions which are ready to fester within vs and to hinder the worke of it Lastly this serueth for instruction in a necessary Vse 3 duty required of the people toward their Pastours that seeing they haue a great charge ouer them to teach them they ought willingly to giue vnto them recompence of their labour and a liberall maintenance for the worke of the Ministery It is the ordinance not of man but of GOD that they which spend their time their study their gifts their strength their substance and euen themselues in the most profitable and necessary seruice of the Church 1 Cor. 9 14. should be bountifully prouided for and haue no iust cause to complaine of want This will appeare very plainely vnto vs How the Leuites were maintained vnder the law if we consider what alowance was giuen to the Leuites vnder the Law and how the maintenance of the Ministery standeth vnder the Gospel First of all the Scripture teacheth that they had 48 Cities and two thousand cubites of ground from their walles which I may call as it were their glebe lands Numb 35. This was to them a liberall portion and in so small a country a great proportion Secondly they had the tithes of corne Num. 18 21. Leu. 27 30 32 of wine of oyle and of all fruites herbes together with the tithes of the heards and flockes Thirdly Exod. 34 19 20. they had the first
should be as frontlets betweene their eyes and write them vpon the postes of their houses and gates of their Cities all these were as helpes for memory against forgetfulnesse as if he had said vnto them Haue them alwayes in remembrance Of all persons old men seeme to haue the weakest memories which decay with their age and these doe most of all complaine of them howbeit the heathen man telleth vs that there is no man so old Cicero lib. de Senect that hath forgotten where he laid vp his treasure All men remember the things they most regard such as they loue they will not forget forasmuch as Where the treasure is there will the heart be also Mat. 6.21 If then we remember not the things of God the chiefe cause is because we doe not much esteeme of them Set an high price vpon them value them aboue thy siluer and thy gold esteeme them beyond all pearles and precious stones and thou shalt finde thy memory much bettered and encreased The fourth is to plant in vs true godlinesse and reforme our liues as it were to rid our ground of all bryars bushes before we sow any thing in it The gate of Gods house is the gate of righteousnesse because none but the iust and righteous ought to enter into it Psa 118.19 20. This is the cause that Iacob when hee went to Bethel to worship God first cleansed his house of the filthines of idolatry and commanded his houshold to be cleane Gen. 35. â— and change their garments thereby vnderstanding the purity of the heart and the changing of their mindes by the renuing of them according to true godlinesse Thus doth the Lord command the Israelites to wash their cloathes and sanctifie themselues before they came to heare the law at his mouth Exo. 19.14 To this purpose Dauid saith Psal 26.6 I will wash mine hands in innocency so will I compasse thine Altar O Lord. If we come into Gods presence without sanctification we offer a sacrifice full of blemishes which his soule abhorreth He reiecteth our prayers as abominable and our hearing of his word is turned into sinne Lastly we are bound to lay vp in the heart that which we heare for God especially requireth the heart If that be wanting he misseth it by and by he espyeth it so soon as we come as he did him that came to the marriage feast without his wedding garment Mat. 22.11 There is no man hath any treasure that leaueth or layeth it commonly and carelesly but he locketh it vp that no man should take it from him the word is a pearle and a pearle of such price that when he hath found it that knoweth the worth of it Matth. 13. he selleth all that he hath to buy it the heart is as it were the coffer where we ought to keepe it If we hold it in our hands or haue it in our heads or suffer it to dwell in our mouthes onely and cannot afford to giue it roome and lodging in our hearts it is in danger euery foote to be taken from vs and we surprised of it Esay 29.13 Such persons honour him with their lips but their harts are far from him Matt. 15. The blessed Virgin is commended that she kept those sayings in her heart So did Isaac go out into the fields to meditate Luk. 2.10 Gen. 24.63 at euentide he chose a solitary place and fit season to call to minde such things as he had heard Wherefore let vs also lay vp in our soules and ponder in our hearts such good things as wee haue learned and let vs hide them as in the casket of a good conscience that in all times of need we may bring foorth these precious treasures to helpe vs. We know not into what troubles and perplexities we may come how we may be tempted assaulted into what dangers of spiritual enemies we may fall how bitter will those dayes be vnto vs if wee haue no word of God dweling in vs to comfort vs raise vs vp againe It wil then be too late to go and buy oile in our lamps when we should vse it Let vs store our selues with plenty of heauenly meditations that we may neuer be too seeke and arme our selues with such sufficient furniture that wheresoeuer the enemy seeke to foile vs and to make a breach into our soules we may be able to resist him and to stand fast in the power of God against all the wyles of the diuell 21. And the Lord spake vnto Moses saying 22. Take also the summe of the sonnes of Gershon throughout the houses of their fathers by their families 23. From thirty yeares old and vpward vntill fifty yeare old shalt thou number them all that enter in to performe the seruice to doe the worke in the Tabernacle of the Congregation 24. This is the seruice of the families of the Gershonites to serue and for burdens 25. And they shall beare the Curtaines of the Tabernacle and the Tabernacle of the Congregation his couering and the couering of the badgers skinnes that is aboue vpon it and the hanging for the doore of the Tabernacle of the Congregation 26. And the hangings of the Court and the hanging for the doore of the gate of the Court which is by the Tabernacle by the Altar round about and their cords and all the instruments of their seruice all that is made for them so shall they serue 27. At the appointment of Aaron and his sonnes shall be all the seruice of the sonnes of the Gersbonites in all their burdens and in all their seruice and ye shall appoint vnto them in charge all their burdens 28. This is the seruice of the families of the sonnes of Gershon in the Tabernacle of the Congregation and their charge shall be vnder the hand of Ithamar the sonne of Aaron the Priest Hitherto Moses hath spoken of the Kohathites and he hath done it more largely then he doth handle the other families for the causes noted before In the next place he proceedeth to the Gershonites Touching these first God commandeth them also to be numbred and tâ—â—ir age is appointed and limited as in the foâ—mer from thirty yeares old and vpward vntill fifty Secondly their proper and peculiar charge is expressed what burdens they are to beare to wit the Curtaines and the couerings the cordes the veiles and all the instruments appertaining to their seruice Thirdly all these things before mentioned must be done at the commandement of Aaron and his sonnes Ver. 22 23. Take also the summe of the sons of Gershon c. Obserue with me in this diuision that Moses repeateth sundry points that are set downe in the former chapter as will euidently appeare vnto vs if wee make tryall and comparison in euery one of the three families as for example touching the Kohathites that which hee speaketh of them in this chapter verse 5 7 9. compare it with the 31. verse of the third chapter
no confirmation or demonstration out of the Scriptures but lay hold of it and know that the Arrians and other enemies of God are many and strong that may seeke to vndermine my faith and take my shield from me When I heare the truenesse of Christian religion so much stood vpon remember that many false Prophets are gone into the world who deuise subtill arguments as it were weauing the spiders web that they may not bee espied there are sundry Atheists and Libertines that feare not to shake the foundation of all the building and we shall lye open vnto them as a prey except we be daily fenced against them When we heare any gifts and heauenly graces of God commended vnto vs â—s patience and such like thinke not there is 〈◊〉 â—re adoe a great deale made about them 〈◊〉 is need we know not what stormes and 〈◊〉 â—ts hang ouer our heads and what af◠〈…〉 may befall vs and therefore we haue 〈…〉 â—uch patience that after we haue done 〈…〉 God we may receiue the promise When 〈…〉 â—re any doctrine in controuersie betweene the Church of Rome and vs marke the points wherein we agree marke wherein we do dissent learne how to answer their obiections and though wee heare these things often yet we must not heare them negligently we know not what vse we may haue of these weapons and how soone we may be called to giue a reckoning of the hope that is in vs 1 Pet. 3 15. Our aduersaries grow euery day more subtill then other and therefore we must not be simple lest we fall into their snares Vse of repetitions to the vngodly This is the vse of repetitions toward the godly Moreouer when such as haue refused to heare the word of the Lord and pulled away their shoulders as disobedient children do againe heare the same doctrine sounding in their eares the same vices reproued the same threatnings doubled and trebled vpon vs as it were a stroke driueÌ„ to our heads with the two edged sword of the Spirit should they contemne it againe and suffer it to passe from them without taking heed Nay they also ought to make good vse and instruction of these repetitions and say with themselues in a feeling of their former negligence Why doth God offer me this againe Doth not he know my sinfulll heart that I haue heeretofore despised it as a vaine word concerning me and that I would not suffer it to enter but put it from me farre oâ— It is he that searcheth the hearts and reines he vnderstandeth the imaginations of my thoughts it is his kindnesse and fauour toward me to offer it vnto me yet once againe Now is the acceptable time now it is called to day now God knocketh at the doore of my conscience Reuel 3 â— if I do not at this present entertaine him I know not whether euer he will offer it vnto me againe Lord I am vnworthy of the least of all thy mercies I haue greeuously offended against thee and I haue rewarded thee with vnkindnesse contemning so often thy word and casting it behind my backe Lay not this sinne to my charge but for thy goodnes truths sake be fauourable vnto me Now giue me grace to lay hold on thy word and not suffer it to passe from me as I haue done heretofore Blessed is that man that can make this vse of the word of God stretch forth his hand or rather openeth his heart to receiue imbrace it before it goe from his doores neuer to returne any more As for all those that are often inuited and yet will not come to this feast that are called and will not answer fearefull shall their condemnation be 29. As for the sonnes of Merari thou shalt number them after their families by the house of their fathers 30. From thirty yeares old and vpward euen vnto fifty yeares old shalt thou number them euery one that entreth into the seruice to do the worke of the Tabernacle of the Congregation 31. And this is the charge of their burden according to their seruice in the Tabernacle of the Congregation the boards of the Tabernacle and the barres thereof and the pillars thereof and the sockets thereof 32. And the pillars of the Court round about and their sockets and their pinnes and their cords with all their instruments and with all their seruice and by name ye shall reckon the instruments of the charge of their burden 33. This is the seruice of the families of the sonnes of Merari according to all their seruice in the Tabernacle of the Congregation vnder the hand of Ithamar the sonne of Aaron the Priest The last of the families remaineth to wit the Merarites touching whom first the numbring of them is commanded from thirty yeares old and vpward euen vntill fifty Secondly their office and charge is rehearsed they are to carry the boards and barres of the Tabernacle the pillars the pinnes the sockets the cordes and all the instruments Thirdly the Superintendent or Ouerseer of them is appointed to be Ithamar the sonne of Aaron the Priest Thus we haue seene how the seuerall offices are distributed among these families to stop contention to represse ambition and to auoide confusion The wise man saith Onely by pride commeth contention but with the well aduised is wisedome Prou. 13 10. We see by experience how ready wee are to wander out of the way except wee haue our bounds set vnto vs. Wherefore to make an end of all controuersies the Lord himselfe interposeth his authority brideling the out-courses of the vnruly and keeping euery one within his compasse True it is the sonnes of Kohath haue a more honourable function committed vnto them then the rest which proceedeth from the meere mercy of God not from any merit in themselues who had not so much as the priuiledge of the birth-right by nature so that they had no cause to lift vp their heads aboue the rest for neither might they contemne their brethren neyther their brethren enuy them forasmuch as they vsurped not this prerogatiue of themselues They had the keeping of the Sanctuary not that it was lawfull for them to handle any part thereof with their hands or to see when they were couered lest they dyed but their office was to carry on their shoulders the instruments and the vessels wrapped together folded vp and couered by the Priests For when they were to take their iourney God commandeth the sonnes of Aaron to gather together the parts of the Sanctuary and with all care and diligence to couer the veile the Altar and other instruments before the sonnes of Kohath come to carry them to the end the people of GOD might haue the worship seruice and Sanctuary of God in greater reuerence Verse 31 32. And this is the charge of their burden c. The sonnes of Kohath had the most honourable charge The charge committed to the sonnes of Gershon and Merari were in comparison of the other
reiect Hereby then we see that a man is not to be excommunicated and put out of the Church for euery trifle or for euery sinne but for scandals and offences that are notorious A master will not discharge out of his house a seruant that hath serued him for euery trespas neither doth the Magistrate draw the sword for euery breach of the law So ought it to be with the officers of the Church Again excommunication must not be vsed at the first but as the last remedy A Chirurgeon accounteth lancing searing cutting a desperate cure When he commeth to his patient and findeth swelling and soares in the body he doth not by and by proceede to cutting off an arme or legge he vseth first purging and other gentle meanes to try whether he can do any good that way or not So should it be with vs according to the counsel and commandement of Christ he requireth priuate admonitions exhortations priuate reproofes and rebukes and then two or three with vs Mat. 18 1â— that in the mouth of two or three witnesses euery word may be established There is required of vs patience and much lenity waiting whether he will by this meanes be amended Lastly we may gather from hence that whiles sinne is secret and vnknowne no man can bee excommunicated but then onely when it is made publike and manifest vnto all Now then it is made publike when the Church is acquainted with it The fourth point in excommunication The fourth part of the description is this that it stretcheth to him only that cannot otherwise be brought to repeÌ„tance The cause then why the church is compelled to proceed so farre against some of her children is obstinacy impeniteÌ„cy For when there is in such offenders both open wickednes whereby the Church is offended notable stubbornenes wherby the church is contemned so that they can by no meanes of the word publikely of the admonitioÌ„ priuatly be reformed excommunication must follow of necessity that hereby if it be possible some good may be wrought in them Hereupon Christ himselfe saith If he neglect to heare the Church let him be vnto thee as an heathen or a Publican Mat. 18 17. Such therfore as haue offended and truly repent of their sins giuing euident testimonies of their vnfained conuersion ought to be spared not censured to be comforted not terrified to bee retained in the church not reiected cast out of the Church Secondly this sheweth that impenitency is a most greeuous sin and next to infidelity the greatest For as faith is the mother of repentance so is an vnbeleeuing heart the cause of impenitency Of all iudgements that God bringeth vpon the sonnes of men none is greater then the want of repentance to haue an heart that cannot repent To fall into whoredome drunkennes are greeuous sins and wound the conscience weaken our comfort and assurance howbeit to continue in them without feeling of them and turning from them is worse then the committing of the sins themselues This made the Apostle say Rom. 2 4â— Despisest thou the riches of his goodnes and forbearing and long suffering not knowing that the goodnesse of God leadeth thee to repentance But after thine hardnesse and impenitent heart thou treasurest vp vnto thy selfe wrath against the day of wrath and reuelation of the righteous iudgment of God Among all the blessings of God giuen vnto vs wee must make great account of a soft and tender heart which the Prophet calleth an heart of flesh opposed and set against the stony heart Such are soone checked and controlled Lastly wee learne from hence to make a difference betweene sin and sin and betweene sinner and sinner All men fall into sin and if we say we haue no sin we deceiue our selues and make God a lyar Neuerthelesse some are penitent sinners they hate their sins and doe with might and maine striue against them They fight against them as against their enemies Others cherish sinne in themselues and are resolued to continue in them They make no conscience of them and cannot be brought to repent for them Such are not fit to be held members of Christ and Citizens of the kingdome of heauen therefore iustly deserue to be cast out of the church â—fth â—f the deâ—on The fift point containeth and includeth in it the substance of excommunication namely that it driueth impenitent offenders from the visible and outward communion of the Saints from whence also it hath his name Open sinners and scandalous liuers are not worthy to liue among the faithfull nor to come to publike prayers nor to be partakers of the Sacraments nor to be admitted to the assemblies of the Church forasmuch as they would prophane all they touch as Adam the tree of life and therefore was driuen out of the garden Hence it is that Christ would haue vs account them as heathen and Publicanes The Gentiles for religions sake were enemies to the church and therfore in religion the Iewes were to abstaine from their society fellowship whereas in common affaires of this life they were not so restrained â—t the â—icanes 〈◊〉 The Publicanes were such as had receiued an office from the Romanes to whom the Iewes were subiect to gathet tribute being as it were Collecters of subsidies taskes and tallages impoled vpon the Iewes who thought it vnfit and vniust that they beeing the Lords people should pay tribute and custome to the Gentiles as appeareth in the history of Hezekiah and of Ioachim in the bookes of the Kings and by the question propounded vnto Christ in the Gospel â—h 22 17. Is it lawfull to giue tribute vnto Cesar or not Wherfore they were accounted the enemies of the people and the betraiers of their owne Nation they coupled them with sinners and hated theÌ„ vnto the death albeit they professed the same religion and oftentimes met together in the place of Gods worship They abhorred these and could by no meanes brook abide these men who for the most part were extreme couetous and catch-polles â—e 19 8. exacting more then was due for them to receiue or the people to pay howbeit they hated them not as the enemies of their religion but as men of a wicked offensiue life The Apostle likewise decreeing and determining what should bee done with the incestuous person willeth the church to deliuer him to Satan 〈◊〉 5 5 7 13 to purge out the old leaueÌ„ and to put away from among themselues that wicked person Heereby then we see that these obstinate offenders are to be separated froÌ„ those good things which the Lord commandeth communicateth in his church as the word sacraments praiers These are holy things for holy and sanctified persons but they are as filthy swine to whom holy things may not bee cast and as dogs to whom the childrens bread doth not belong Now one of the cheefest ends of the censures of the Church is
al good men and seeing himselfe in a manner forsaken that none would keepe him company or vouchsafe once to drinke with him beganne to bethinke with himselfe what he had done for which he was shunned and shamed and abhorred Then he was throughly touched with sorrow for his offence then he asked forgiuenes of the Church then he desired to be restored and the Apostle writeth to the Church in his behalfe â—or 2.6 7 11. sufficient to such a man is this punishment which was inflicted of many so that contrariwise they ought to comfort him and forgiue him Lastly we must be careful ouer our wayes that we doe not commit close and secret sinnes which we may keep from the sight and knowledge of the world For albeit the Church iudgeth them that are within yet it cannot iudge such sinnes as are hidden in darkenesse for that were to iudge before the time Neuerthelesse we must know that albeit we be not bound on earth yet we may be bound in heauen as on the other side it may fal out that we may be bound on earth and yet not be bound in heauen For such as are appointed to handle the keyes may take a wrong key which will neither open nor shut But albeit all men should acquit vs and discharge vs yet if sinne remaine vpon vs vnrepented of God will not remit vs or loose vs we stand bound in heauen God cannot erre or be deceiued man may for he often bindeth those that should be loosed and looseth them that should be bound Ioh. 9.34 as the Pharisees cast him that was borne blinde out of the Synagogue who deserued better to be in the Church then themselues Thus they are stricken with the edge of the sword that haue done nothing worthy to be touched with the backe of it Notwithstanding whatsoeuer befalleth vs among men wee must remember that so often as we harbour any notorious sinne or sinnes in our hearts and can carry them away cunningly that none can condemne vs or accuse vs yet as they are registred in the booke of our conscience so they are sealed vp in heauen and bind vs to vndergoe euerlasting punishment except we repent Many escape in this world but none shall escape in the world to come many sinners are not known of men but none can be vnknowne to God before whom all things are naked and open heere they may walke and iet vp and downe as free men but when the Lord shall come to iudgement and make the counsels of the heart manifest 1 Cor. 4.5 he will bind them hand and foot as poore prisoners and cast them into destruction where shall be weeping and gnashing of teeth Thirdly this serueth to reprooue sundry abuses Vse 3 that are crept into this holy and wholesome ordinance of God There is no ordinance so iust but it may be abused as we see in the word and Sacraments First it reproueth the Church of Rome The first reproofe and all other Churches that doth draw out this sword of God vpon euery light and slight occasion He were not worthy to haue a sword committed vnto him that would alwaies haue his hand vpon it ready to pull it out For as Christ our Sauiour speaketh concerning diuorse betweene man and his wife It is not lawfull for a man to put away his wife for euery cause Mat. 19.3 9. so may it be said touching excommunication which is a diuorse betweene a Christian and the Church that it is not lawfull to cast out a member of it for euery cause It is a spirituall banishment from the citie of God and the priuiledges thereof No incorporation taketh away the freedome of the citie and the liberties of it for small matters it is for some heinous crime so should it be in the Church of God none should bee denyed the benefit and as it were the enfranchisment of the Church except by his offence and obstinacy therein he haue made himselfe vnworthy and vncapable thereof All lawes should not be written with blood nor all offences take away the liberties of the Church No Iudge wil draw blood and take away life for euery cause It is the next way to bring this high ordinance of God into contempt where this diuine iustice is executed for toies and becommeth as the fooles dagger that is alwayes ready to be pulled out to strike the standers by for triflles Matters of smaller weight and importance are to be censured by admonition and reprehension and are not to be punished with this fearefull sentence then which there cannot be a more feareful All the abuses of this ordinance proceede from the Church of Rome and are as it were the taile of that beast A Chirurgion that for euery swelling all superfluous proud flesh would cut off a member were not worthy nor fit to be so much as an horseleech nor to haue our swine committed to him The abuse of this that now we deale withal was practised in the Iewish Church Ioh. 9.22.23 and 12.42 and 16.2 and it creepeth also into other Churches among whom many times not onely the good are punished but also the bad are tolerated When this is vsed against any without iust cause and good aduise P. Martyr comment in 1 Cor. 5. as for default of appearance or want of paiment it is no longer a sharpe two edged sword but as a leaden dagger or paper shot or painted fire if it be so good It is but a shew or shadow of excommunication which maketh it indeed ridiculous and contemptible and not feared of any as it ought to be if it were rightly administred and executed Many times also it falleth out that such are not able to pay the fees and demaunds that are required of them who deserue rather to be pittyed then to be punished so deepely Hence it is that in the Church and courts of Rome they censure those that make default in appearing or in paying when as in the meane season they leaue adulterers drunkards railers oppressors incestuous persons and such like altogether vnpunisht Again as all things are set to sale among them and bought and solde for money so these couetous merchants these spirituall or rather carnall iudges binde for money and loose for money playing indeed fast and loose with the soules of men They excommunicate out of the Church for money and they receiue into the Church againe for money They keepe a market or rather a solemne Faire to set forth and sell and send abroad their pardons and indulgences absoluing men from their sinnes at their owne pleasure They neuer regard whether they repent or not but whether they haue money or not they say not vnto offenders Repent of your offences but Pay your fees and be gone discharge the court and get you hence It is noted touching Ireneus that hee earnestly reprooued Victor Bishop of Rome because hee went about to excommunicate many Churches in Asia not for matter of heresie or
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
the tongue is a signe and testimony that the heart hath forsaken them so on the other side the shutting vp of our mouthes and hiding of our sinnes is an euident token that as yet wee lye in them and haue no purpose and resolution to depart froÌ„ them We haue neuer truely repented vntill our iniquities be confessed When Dauid had numbred the people and his heart did smite him for it he cryed out O Lord I haue sinned exceedingly â—4 10. in that I haue done now O Lord I beseech thee take away the trespasse of thy seruant for I haue done very foolishly If then we would assure our owne hearts that we haue truely repented of our sinnes and do not yet lie wallowing in them as a sow in the mire let vs by this fruite of our lips confession to God assure it If we do not assure it this way we shall neuer be sure Fiftly this confession tendeth to the glorification Reason 5 of the Name of God The hiding of our sinnes and the smothering of them as fire vnder the ashes dishonoureth him wheras by reuealing of them his Name is honoured forasmuch as we make manifest thereby the glory of his mercy of his patience and of his iustice Of his mercy in sparing of vs and shewing compassion toward vs. Of his patience in long forbearing of vs and waiting for our repentance whereas he might haue suddenly destroyed vs. And of his iustice by acknowledging that if he should punish vs and proceed against vs we had our desert he should do vs no wrong that so hee might be iust in all his doings Psal 51 verse 4. This is that reason which Ioshua vrgeth vnto Achan Iosh 7 verse 19. My sonne giue I pray thee glory to the Lord God of Israel and make confession vnto him and tell mee now what thou hast done hide it not from me Where we see he ioyneth giuing glory to God and making confession of sinne together so that the one cannot be separated from the other For sinne doth no more serue to the dishonouring of God then the sincere confession of sinnes serueth to the glorifying of his Name and as the committing of it causeth his Name to be blasphemed so the confessing of it causeth his Name to be honoured and magnified Such as cannot repent of their euill waies do by their hardnesse of heart and obstinacy of mind more dishonour and reproch the Name of GOD then by committing most greeuous sinnes For to settle the heart vppon wickednesse with a purpose to continue therein and so to oppose himselfe against grace against the calling and threatnings of God is no better then to accuse God of lying and iniustice Of lying whiles he calleth vs vnto him and denounceth his iudgements against vs. Of wrong and iniustice whiles he chastiseth vs for our sinnes and doth not spare vs. Vse 1 The doctrine being thus fully confirmed the vses arising from hence are to be learned And first it serueth to reproue sundry abuses of those that faile in the performance of this duty â—stre â— Among which enormities the corrupt practise of the Church of Rome is not the least who abuse this doctrine of confession and make it as an hooke to catch mens goods to know all mens secrets and consequently a meanes to enrich themselues and to empouerish others Hence it is that they teach auricular confession to bee necessary vnder the paine of damnation for euery one that receiueth the Sacrament of the body and blood of Christ immediately before it First they will haue all men confesse Against auricular confession and then they must heare Masse a fitte doore to such an house And what are their Priests for the most part to whom they send vs to make confession but ignorant persons not able to minister a word of comfort in due season Are wee to acknowledge all our sinnes vnto him that hath an eare to heare vs and not a tongue to instruct vs But many of their Cleargy are vnlearned and yet of greater learning then conscience so that men ought no more to reckon vp their sinnes to such confessors then in sicknesse to take counsell of one that is ignorant in physicke Wee haue shewed before that the Priest cannot properly pardon sinne forasmuch as he cannot pronounce pardon and forgiuenesse to any man except he be truely contrite and penitent before God But God onely and the party penitent know and vnderstand the contrition of the heart without which the dearest sellers and setters out of pardons dare not say that a sinner is pardoned For hypocrites may dissemble in their confessions and by their dissembling deceiue such as haue the quickest sight and the greatest knowledge and the deepest iudgement who by all their skill are not able to diue downe into the secrets of the soule If then God onely know the heart 1 King 8 39. and vnderstand the imagination of all thoughts of the children of men how can their Priests simply and absolutely take vpon them to forgiue sinnes seeing they are not able to iudge of the soundnesse and sincerity of the heart Neuerthelesse the consciences of these men are so seared and so senselesse that without any colour of truth or shew of godlinesse they are not ashamed to teach Allen of the power of Priesthood chap. 9. that the want of their popish penance will driue all men either to desperation or to security and presumption whereas the cleane contrary is an euident truth For the doctrine concerning that supposed and pretended Sacrament offereth manifest occasion both of presumption and of desperation as might be made plaine by many examples Of presumption in them that are carnally minded Of desperation in them that haue broken hearts and tender consciences Such as are secure it maketh them more secure and such as are too much cast downe already it driueth them directly toward the pit of hell For the one thinketh with himselfe that hee hath a very easie remedy for his sinnes and that hee need not to trouble himselfe much with them nor breake one houre of sleepe for them nor forbeare one iot of pleasure to be eased of them hee can quickly discharge them and easily disburden them into a Priests eare and thereby hath a pasport giuen him to commit sinne afresh the other The part of popish penance considering the impossibility of confession to be perfourmed and the vnsufficiency of the satisfaction enioyned which notwithstanding are made the parts of this counterfeit Sacrament can finde no comfort in the Priests absolution Obiect 1 But they obiect that after Christ was risen againe he sent out his Disciples and breathed vpon them saying Receiue yee the holy Ghost whose soeuer sinnes ye remit they are remitted vnto them and whosoeuers sinnes ye reteine they are reteined Iohn 20 22 23. I answer Answer they can neuer establish their shrift out of these words but doe plainely shew that either they want their eiesight or else they
to confesse no more then you can prooue against them Looke what you can conuince them off they will confesse because they cannot deny it where you sticke at the proofe they will sticke to lay open themselues and they will goe no farther then you can goe but impudently deny the rest They will neuer be brought to confesse they haue sinned vntill they be taken in their sinne so that the first time of their taking shall be the first time of their sinning This is a corruption the which we haue drawne from our first parents to hide our sins as Adam When hee was examined by the most vpright Iudge he posted the matter ouer from himselfe to his wife Gen. 3 12 13. The woman that thou gauest to bee with me shee gaue me of the tree and I did eate And the woman after his example went about to cleere her selfe and laide all the blame vpon the Serpent The Serpent beguiled mee and I did eate But all this serued not their turne God found them out and punished them for their sinne In this number we may range all such as keep silence and hold their peace when they haue committed sinne albeit they heare it enquired into as Achan did when he had stollen away the wedge of gold and the Babylonish garment Iosh 7 16 who hid his sinne vntill he saw it detected by others Thus do very many account it a notable point of wisedome to keepe their owne counsell and if they can cunningly carry it away they glory in it and reioyce in their owne wicked deuices Others that are driuen to speake somewhat touching their offences will notwithstanding answer nothing to the purpose as Gehazi did whose confession was no confession 2 King 5 25. Thy seruant went no whither When God called Caine to an account for the horrible parricide hee had committed against his owne naturall brother and began to question with him about it Where is Abel thy btother he answered I cannot tell Gen. 4 9. am I my brothers keeper He would not confesse it but stood in defence of it or at least would shake it off froÌ„ him as a matter impertinent vnto him and no way concerning him This was a signe of his impenitency hardnesse of heart it is a sure testimony that as yet he had no touch of conscience nor feeling of sinne nor regard of punishment Thus the case standeth with many among vs they care not how they run on in their sinnes yet cannot be brought to confesse them to GOD that they may finde mercy Such haue no coÌ„fort of heart nor peace of conscience but lye vnder the wrath of God and come farre behinde Iudas the sonne of perdition Thirdly there is another sort The third reproofe that will not hide their sinne altogether but yet mince it diminish it as if it stuck betweene their teeth and they were loth to vtter it so that they are vnwilling to declare what they haue done They can amplifie the sinnes of others but they will extenuate their owne and confesse them so slightly and coldly that thereby they farther discouer their owne wickednesse and that they are not touched at the heart with a feeling of them A cold confession bewraieth and argueth a cold repentance and shall bring as cold an effect and fruite of consolation For like confession like consolation If a Subiect that hath offended his Prince should craue pardon of the Prince in such sort as many aske forgiuenesse of God he should be assured to finde little fauour If he should say vnto the Prince I confesse I haue rebelled and offended but many others haue offended the Law as much or more I was not the principall agent or dooer in it I was drawne into it by others would this submission bee accepted at his hands How then shall we thinke that God will approue of vs when we cut short our sinnes in confessing which we haue enlarged in committing Wee are not ashamed to say I am not the â—reatest sinner I pray God I may neuer doe any thing worse and then I hope I shall do well enough I am not the first that haue sinned and I am sure I shall not be the last I am not alone but others are as bad as I let euery one looke to himselfe I am I thanke God neither whoremaster nor theefe nor murtherer nor drunkard These are they that iustifie themselues like the Pharisee in the Gospel Luke 18 verse 11 12. who praied thus with himselfe God I thanke thee that I am not as other men extortioners vniust adulterers or euen as this Publican These are they that peraduenture will not sticke with you to acknowledge some of their sins especially such as are in the eies and eares of the world seene and heard of all men but they will not confesse all nor the greatest nor the cheefest nor the most secret like vnto those foolish Marriners that goe about to stop the least and smallest holes in the Shippe and let the greatest and widest alone or like vnwise patients that would shew to the Surgeon their lightest wounds hide from him the most deep and dangerous or like a watchman that should discouer a little band and troope of enemies coming to assault the City and conceale a great army that is ready to enter and to cast downe the walles Wee must keepe none of our sweet sinnes nor of our profitable sinnes but confesse them all to him that hath promised to couer them and not to impute them vnto vs. Such are in the right way to true blessednesse as for others they are out of the right way For it condemneth such as are content to confesse in generall termes that they are sinners but you shall as soone wring water out of a flint as any particular confession out of their mouthes they are too much in loue with themselues they are too much in loue with their owne sinnes Particular coÌ„fession required of al men If wee looke for pardon at the hands of God we must not be ashamed or afraid or astonished to set them out at large with their parts and circumstances at what times in what places after what manner and among what persons we haue committed them Thus haue the faithfull seruants of God done and found comfort by it This is the right way to obtaine forgiuenesse and to procure a blessing at the hand of almighty God a plaine proofe of true humiliation without which there is no forgiuenesse at all can bee assured vnto vs. Vse 2 Secondly this confession of our sinnes vnto God ministreth wonderfull comfort to all such as are truely greeued and heartily sorrowfull for them When we can freely poure out our meditations before him and lay open our secret sinnes that neither friend nor foe knoweth or can touch vs withall wheÌ„ we can hate with an earnest hatred our best beloued sinnes that haue bene as deare vnto vs as our right hand or our right eie
when wee can complaine of them speake euill of them deface and euery way disgrace them as carnall men do their vtter enemies it is a true signe that our hearts are touched by the Spirit of God as our Sauiour Christ teacheth Iohn 16 verse 8. When the Comforter is come he will reproue the world of sinne and of righteousnesse and of iudgement Wee haue no greater enemies then our sinnes which are many in number strong in power deceitfull in snaring and dangerous in subduing of vs. They are in number as the sand on the sea shore that cannot be reckoned and moe then the haires of our head or then the houres that we haue liued They are as strong as an army of men set in battell aray who by their power and puissance haue strooke downe the chosen men of Israel They deceiue with their pleasures as the bird is taken in the snare and as the subtill harlot that flattereth with her mouth They bring danger both to soule and body and leaue vs not till wee perish for euer and be cast into the pitte of hel from whence there is no redemption Seeing then their nature is such that they carry vs headlong with violence into perdition we should also maligne them and hate them as death nay as him that hath the power of death that is the diuell Hebr. 2 verse 14. If we finde them too cunning and crafty for vs and our selues too weake to deale against them being armed with all the forces of Satan and of the world let vs goe to him that beeing stronger then that strong man is able to take away all his weapons Luke 11 verse 22. and binde him in chaines euen the Lyon of the Tribe of Iuda Reuel 5 verse 5. that is able to stop the mouth of that roaring Lyon which seeketh whom he may deuoure 1 Pet. 5 8. He knoweth wherof we are made he remembreth that we are but dust And as he is of power to helpe vs and subdue our corruptions so he is of infinite mercy to pardon vs our sinnes He knoweth what is in vs better then we our selues know our selues forasmuch as he is greater then our hearts and knoweth all things If then we confesse our sinnes truely and vnfainedly as he is faithfull and iust 1 Iohn chap 1 verse 9. so he will forgiue vs he hath made the promise and the word is gone out of his mouth which he cannot call backe againe he hath vttered his voice and he cannot deny it no more then he can deny himselfe If he should reteine our sinnes we being penitent he should forfeit and falsifie his truth which cannot agree to the diuine nature and therefore as one rightly speaketh he should be a greater leeser then we This is euidently to be seene in the Psalmes of repentance penned by the Prophet Dauid as Psalme 32. At the first he sought by all the meanes that he could to hide his sinnes hee sendeth for Vriah and vseth sundry shifts to conuey him vnto his house and thereby to couer his sinne When that pollicy would not serue he sendeth secretly to Ioab to put him in place of danger and thē to retire from him that hee might fall by the sword of the Ammonites But whiles he seeketh all meanes to couer it God the searcher of hearts doth discouer it and sendeth his Prophet vnto him to reproue him Heereby euen by the Ministery of the word his heart is touched and he is made to see the greeuousnesse of his sin against whom he had sinned then he is not ashamed to acknowledge it and to leaue a memoriall of it in the Church for the good of others Thus he found wonderfull comfort by his confession and could finde none without it I acknowledged my sinne and thou forgauest mine iniquity Psal 32 5. The consideration of the multitude of our sinnes is able to bring vs to despaire but the confession of our sinnes is able to raise vp to hope againe and to stay vs vp with the mercies of GOD which are as flagons of wine to refresh vs. When Dauid had thus confessed that he had sinned God sent him a comfortable message that cheered his heart and quieted his conscience The Prophet that before threatned thundered out the Law now applieth precious balme and powreth wine and oyle into his wounds saying vnto him in the Name of God Thy sinne is pardoned They that are escaped by the mercy of God as it were from a dangerous shipwracke out of their sinnes would not come into the same case and condition againe for to gaine a kingdome nay all the kingdomes of the world When the sinfull woman confessed her sinnes by shedding abundance of teares and wiping the feete of Christ with the haires of her head hee answered concerning her as the Lord of life and comfort Many sinnes are forgiuen her for shee loued much Luke 7 verse 47. Thus he spake graciously and comfortably to the penitent theefe on the Crosse accusing himselfe reprouing his fellow iustifying Christ confessing his faith and asking forgiuenesse This day shalt thou be with me in Paradise Luke 23 43. The more often we goe vnto God and confesse our sinnes before him the better it is for vs the more mercifully he will deale with vs the greater grace he will bestow vpon vs the farther he will remoue his iudgements from vs and the neerer he will approch vnto vs. Vse 3 Lastly let vs all labour after a right confession Many haue confessed their sinnes and yet found little comfort as Pharaoh Saul Iudas the Israelites and many others If we hope to speed better then these men then we must confesse better then they did If wee sinne with them and confesse as they did we shall reape no better fruite then they did We are apt to fauour and flatter our selues wee are possessed with selfe-loue Wee cannot looke vpon other mens vertues nor our owne vices we are blinde in seeing our owne faults wheras wee are sharpe sighted and quicke eyed to espie a little mote in other mens faces Wee should rather consider our owne wants to be humbled for them then the graces we haue to be puffed vp by them No man seeth the spots that be in his owne face so he discerneth not the sinnes that are in his owne soule He that would know his deformities taketh a glasse Iames 1 23. which sheweth vnto him what he is and how he is so if we would vnderstand our secret open sinnes we must behold our faces in the law of God for by the law commeth the knowledge of sinne Rom. 3 20. Wee must therefore examine our selues touching this duty of confession and obserue diligently the true properties of it Not euery one that saith Lord Lord shall enter into the kingdome of heauen Not euery one that saith I am a sinner I am vncleane is a true conuert and a right penitent Nothing is more common thē to heare men say I confesse my selfe a
names and not in the Name of God They cannot say Thus saith the Lord but this I say vnto you not heare ye the word of the Lord but heare ye my word not that which God commandeth to obserue that do ye but keepe my word â—h 15 3. the commandements of men the traditions of the Elders the superstitions of the Fathers and such like humane ordinances wherby they make the word of God of none effect This carrieth no authority to the consciences of the hearers but it is as a sword that is blunt whose edge is turned that it cannot cut or enter into the flesh The word thus deliuered can neuer open the corrupt heart of man or do any good vnto the conscience If then we do not teach the flocke of God both by sincerity of doctrine and by innocency of life we shew our selues to be messengers of Satan not the Ministers of God to be false Prophets not true Teachers We are ioynt labourers with God and therefore he will be sanctified in all that come neere vnto him He feedeth the flock by our hands he conuerteth the soules by our Ministery and he saueth the hearers by our preaching and therefore we must not cause our office to be hated and contemned but by all meanes maintaine the dignity and authority of it to the vttermost of our power It is not only the corrupt doctrine but the euill life of the Ministers that maketh their calling to be vile and void in the eyes of worldly men If the persons that preach it be prophane they reiect Ministers Doctrine and Calling they set al at nought and let all alone And this is the deepe pollicy and subtilty of Satan wheÌ„ he dareth not openly oppose himselfe against the doctrine that is according to godlinesse nor encounter with the word of truth hand to hand he goeth to worke another way that he may cunningly vndermine it to which purpose he striueth to make it hatefull and contemptible by occasion of the Ministers and he duely obserueth their errors their faults and failings that with some colour he may cauill and so countenance his euill proceedings Christ our Lord and Sauiour did well and wisely foresee this and carefully did preuent this The treachery of Iudas was well knowne to the Iewes themselues hee betrayed his master forsooke the Apostles Mar. 26 27. ioyned with the Pharisies and in the end hanged himselfe This must needs bring a great scandall and much hinder the proceeding of the Gospel cause the Disciples to be euill spoken off and the truth it selfe to be reuiled Besides the Apostles might be afraid lest all their labour should be in vaine Wherefore to the end the Lord might adde strength courage vnto them and represse the slanders calumniations of the enemies of the Gospel and withall leaue a perpetuall direction vnto the whole Church that no man should refuse the purity of doctrine for the impurity of the liues of such as are the Teachers he vttereth and oftentimes repeateth this sentence Verily I say vnto you he that heareth you heareth mee Math. 10 40. Luke 10 16. Iohn 13 20. and he that heareth me heareth him that sent me he that despiseth you despiseth me and he that despiseth me despiseth him that sent me In these words he establisheth the authority of the Apostles doctrine and reprooueth all those that iudge of the doctrine by the Ministers and esteeme of the truth by the teachers For euen as Kings and Princes will not lose their right nor diminish the authority of their commandements albeit their Officers or Embassadors should exceed their calling and goe beyond the bounds of their commission in like sort whatsoeuer the Ministers of the Gospel shall be yet the word alwaies remaineth the same the promises and threatnings that are written in it shall be ratified by it we shall be iudged at the last day We must turne vnto it that shall not bow and bend to vs. For all flesh is as grasse and all the glory of man is as the flowre of grasse The grasse withereth and the flowre thereof falleth away but the word of the Lord endureth for euer 1 Pet. 1 24 25. To conclude therefore we must not cast our eyes so much vpon the Ministers that are the disposers of the mysteries of God as vppon the author of the Ministery which is the Lord himselfe neither be so carefull and attentiue to heare their voice as Christ himselfe speaking in them in whose Name they are Embassadors Doubtlesse they shall incurre the displeasure of God and receiue greeuous punishment whosoeuer are euilly affected to the Ministery of the word and their impiety shall detract and diminish nothing from the worthinesse of the doctrine it selfe which directeth vs to one God through our onely Mediatour Iesus Christ and teacheth vs to serue him with a true faith with a pure life with a loue vnfained Vse 4 Fourthly we ought from this ground of doctrine heere deliuered to giue them double honour and not withhold from them the wages of their worke and the recompence of their labours that is due vnto them but as euery labourer must haue his hire so ought the Ministers aboue the rest that labour in the word and doctrine to be maintained of the Church As the Church dependeth vpoÌ„ them for their allowance so they depend vpon her for their maintenance Thus the Pastour and the people do feed one another as a flocke of sheepe nourisheth the Shepheard who eateth the milke of them cloatheth himselfe with the wool of them and againe the Shepheard coucheth them into greene pastures and leadeth them by the still waters The people feed him with the bread of this life he feedeth theÌ„ with the bread of euerlasting life They minister to him in carnall things he to them in spirituall things They cannot lacke him in regard of their soules hee cannot be without them in regard of his body Thus then they do feed one another or at least ought to do If he receiue food of them and giue none vnto them againe he robbeth them of their goods and murthereth their soules If they on the other side receiue food of him so that they be taught of him and yet make him not partaker of a part of their goods they robbe him and cause him to depart from them and so become murtherers of their owne soules as if they did lay violent hands vpon themselues or rather as if they did famish themselues by refusing bread prouided for them inasmuch as where vision ceaseth there people perish Prou. 29 18. Nay the Lord accounteth of this sinne in another kinde and nature he chargeth such Church-robbers to be robbers and spoilers of God no lesse then they that stand by the high way and take a purse I doubt not but very many will be ready to scorne this comparison say What Do you liken vs to theeues Do you make no better of vs We are true
their sins in order before them he exhorteth them to repentance saying vnto them Now brethen Acts 3 1◠I wote that through ignorance ye did it as did also your rulers All sinne is committed either of infirmity or of obstinacy either of setled purpose or of frailty either of knowledge or of ignorance and howsoeuer it be committed it cannot be excused Luk. 12 47.4◠because the seruant that knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. Heb. 6.9 Now the Apostle iudgeth and perswadeth himselfe the best things of them that they sinned of ignorance rather then of malice And in the 26 Chapter of the same booke Paul that he might winne Agrippa the king to the kingdome of God and perswade him to become a Christian saith vnto him O king Agrippa beleeuest thou the Prophets Acts 26.27 I know that thou beleeuest It was vncertaine whether hee would beleeue or not and therefore by this rhetoricall communication he iudgeth the best that he beleeued All these testimonies serue to moue vs to the practise of this duty that when things are doubtfull and may bee diuersly taken we ought to expound them with the most fauourable construction and friendly interpretation and gentle mitigation This point is farther to bee strengthened Reason 1 vnto vs by the force of reason First of all it is a signe of charity not to stretch things to the vttermost as contrariwise it betokeneth little loue and much malice when wee open our mouthes to speake all manner of euill of our brethren Hence it is that the wise man saith Prou. 10.12 Hatred stirreth vp strife but loue couereth all sinnes And the Apostle teacheth as much of charity 1 Corinth 13 5 6. It doth not behaue it selfe vnseemely it seeketh not her owne it is not easily prouoked it thinketh no euill it reioyceth not in iniquity but reioyceth in the truth If then there be any true charity in vs to seeke the good or desire the good of our brethren we ought to testifie it by this euen by iudging of their mindes and meanings of their words and actions according to this rule Secondly it is the rule of common equity Reason 2 which nature it selfe teacheth that as we wish to be dealt withall and to bee done vnto so ought we to do deale toward others Now there is none of vs all that would willingly be expounded wrongfully and censured vncharitably but craue to haue all things taken in the better part Wee would not haue our words altered wrested corrupted stretched and strained beyond our meaning as cloath vpon the tainters aboue measure and therefore we ought so to behaue our selues toward others This doth Christ our Sauiour deliuer to his disciples Matth. 7.12 All things whatsoeuer ye would that men should doe to you doe ye euen so to them for this is the Law and the Prophets We are in this case so to deale with others as we desire that others should deale with vs so that as the former reason was grounded vpon charity◠this is grounded vpon equitie Reason 3 Thirdly it is a signe or fruit of heauenly wisedome giuen vnto vs of God which teacheth vs how to carry our selues in our callings one toward another This doth the Apostle Iames lay before vs in his Epistle chap. 3.17 The wisedome that is from aboue is first pure then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie If then we bee ready alwayes to iudge the best to speake the best and to thinke the best of things that are doubtfull we shall shew our selues to haue the grace of heauenly wisedome which is a perfect guide to direct vs in the parts of our life On the other side to carry our selues strangely and vncharitably toward our brethren is the note of a man caryed away with that wisedome which is earthly sensuall and diuelish which is bred beneath in the earth sauoureth of our corrupt nature and is taught vnto vs by no other master then the diuell Vse 1 Let vs make vse of this point to our selues First it teacheth that to be whisperers and takers of all in the euill part is a testimony of an euill conscience and a token of an euil man He that is a good man himselfe doth hardly thinke others to be euill he that hath a sound heart and is a true Israelite in whom is no guile doth not easily suspect others to be hypocrits and dissemblers Such as come into the Lords courts and present themselues before him in conscience of their duety in reuerence of his Maiestie and for their encrease in true piety are with much adoe drawn to beleeue that others draw nigh vnto God with their mouth and honour him with their lips 〈◊〉 15.8 and that their hearts are farre from him Such as labour aboue all things to approoue themselues before God the searcher of all hearts and to do that which they doe in godly sincerity cannot lightly be perswaded that others are so carnall as to doe all to be seene of men 〈◊〉 6. ◠and to please themselues with the foolish praise of mortall men Contrariwise such as are prophane in heart loose in life filthy in talke and euery way carnall in conuersation doe iudge the same of others and measure them by the deceitfull rule of their owne actions This is noted as a capitall euill by the Apostle Rom. 1.29 where he ioyneth together maliciousnesse enuy murther debate deceit malignity whisperers backebyters haters of God despitefull such as are without naturall affection vnplacable and vnmercifull and sheweth that such are full of all vnrighteousnesse Whisperers What whisperers are are they that by close and secret accusations raise suspicions and surmises and sow the seedes of strife and contention whence is reaped too plentifull a crop of malice and mischiefe They set friends together by the eares and oftentimes as with a violent winde ouerthrow whole houses and cities and turne them into dust and ashes assuring our selues that where enuying and strife is Iam. 3.16 there is confusion and euery euill worke Whatsoeuer they heare of others they are ready to cary to others with a swift foot and a corrupt tongue and a malicious heart to kindle the coales of hatred among men They liue by the fallings out of others and thriue by iarres as the carrion crowes doe vpon the carcasse If they know any occasion of anger to arise they are at hand to turne it into wrath and malice and to make the parties thereby to be farther from reconciliation like to Achitophel when Dauid and Absalom were vp in armes who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe 2 Sam. 16.21 Or they
or without faith either with a cleane heart or an vncleane and we iudge such an action to be wicked which notwithstanding cannot be so censured but is to be accounted good or euill according to the intention or affection of the doer Our Sauiour Christ did conuerse much with Publicans and sinners to the end hee might doe them good by drawing them to God from the kingdome of Satan and making them inheritors of the kingdome of his Father A worke which in all respects was most righteous and holy yet they iudged him to be a friend and fauourer of wicked men as Luke 7.33 34. Iohn Baptist came neither eating bread nor drinking wine and ye say He hath the diuell the Sonne of man is come and eateth and drinketh and ye say Behold a man which is a glutton and a wine-bibber a friend of Publicanes and sinners So when we speake louingly and kindly we are censured to be flatterers Thus was Dauids kindnesse ill accepted and worse rewarded of Hanun king of the Ammonites for when he sent his seruants to comfort him after the death of his father 2 Sam. 10.3.4 his Nobles perswaded him that he sent not his seruants to shew him any kindnesse but to be as spies to search the citie and to seeke meanes to ouerthrow it This kinde of iudgement the Apostle forbiddeth Rom. 14.3.4 Let not him that eateth despise him that eateth not and let not him that eateth not iudge him that eateth for God hath receiued him who art thou that iudgest another mans seruant to his owne master he standeth or falleth yea he shall be holden vp for God is able to make him stand Eating or not eating is a thing indiffrent therfore free to do or not to do so that it be without offence Wherefore it is a breach of charity which cannot iudge of the secrets of the heart to make a rent in the Church for so small a matter as it were of a sparke to kindle a great fire Such as were strong in faith and did eate all things without difference knowing that they are sanctified by the word of God and prayer 1. Tim. 4.5 did despise the weak that did not eate and were perswaded they ought not freely without difference to eate all things they called them to vse their liberty and eat of all that is sold in the shambles and such as refused they laughed them to scorne as Iewes by imitation not Christians by profession On the otherside these weake ones not instructed in the liberty that Christ had purchased did disdaine them as prophane persons as enemies of Moses and transgressors of the Law of God and made scruple of conscience to eat that which they accounted vncleane Thus did both sorts sinne and offend against God and their brethren The like we might say touching difference of dayes which we spake before of diuersitie of meates Rom. 14.5 This man esteemeth one day aboue another day another man counteth euery day alike let euery man be fully perswaded in his mind Thus we see that in things indifferent Conteâ— alwayes about theâ— in diffeâ—enâ— euen in the Apostles times the Church hath beene oftentimes shaken and in a manner rent and torne in peeces like a ship that is riuen and in danger of drowning For it hath so bitterly contended about ceremonies that it hath beene like almost to lose the substance as if the seruants in a house should wrangle so long whether it be swept cleane enough vntill euery one in a manner forget to doe his duty And if such contention arose while the master builders were yet aliue and the chiefe pillars of the house of God remained to beare vp the building and to put them to silence that sought to vndermine it alasse how may wee thinke it went with the Church after their departure It is needlesse heere to remember what a trouble and Tragedy Victor Euseb 〈◊〉 5. cap. 14. sometimes Bishop of Rome stirred vp in the Church about the keeping of Easter and touching vnleauened bread as men should contend and go together by the eares about the shadow of an asse or the haire of a goate Erasâ—◠〈◊〉 cent 3. 〈◊〉 1. or striue about smoake and matter of no value And yet this controuersie occupied the heads and pennes and tongues of the learned almost in all places where the Gospel was preached and Christianity professed yea they proceeded in bitternesse of spirit so farre that some were ready to excommunicate others But we need not fetch examples so farre from home I would we had not lamentable experience of the trueth heereof among our selues these stirres and hurly-burlies remaining in remembrance and as it were freshly bleeding before our eyes the which euery one should carry water to quench rather then poure oyle into the fire to make the flame greater and bring a garment to couer the nakednesse of those that haue raised them rather then lay them more bare The peace of the Church ought to bee so deare vnto vs that we should buy it though at an vnreasonable rate and albeit it fly from vs wee ought to pursue after it so that it should not be forsaken through vs neither should brethren contemne or condemne one another for trifles Let the strong yeeld and condescend to the weake and this is to their praise and glory God receiueth both the strong and weake as his children so that they are partakers of the adoption of sonnes and therefore it is a great shame and reproach to despise or despite one another forasmuch as that dishonour returneth vpon God their Master Let vs account those as the sonnes of God as the members of Christ and as parts of the Church which professe the faith and ioyne with vs in the word and Sacraments and professe the same communion of Saints Rom. 1. â—â— Let vs not condemne another mans seruant as if we had iurisdiction and authoritie ouer him but the strong haue no power ouer the weake nor these haue no power ouer them for neither of them are masters ouer other both of them beeing seruants of one common Lord and Master who accepteth and receiueth theÌ„ for his owne seruants Both of them then are another mans seruants both of them are fellow-seruants subiect alike to their Master before whose iudgment seat we must appeare Rom. 14 10 12. and euery one of vs giue an account of himselfe to God Wherefore it is an vniust thing for one seruant to iudge another seruant much more to condemne him Let euery man be perswaded of his worke in his owne heart and doe nothing with a doubtfull conscience whether it please God or not Let the word of God be the rule of our faith whereby his will is fully knowne and sufficiently proued Let vs in all things giue thankes vnto God whether we be strong or weake young or olde in the faith and let this be the end of all our actions and of our whole life
hath to the true mans purse Thou professest to shew friendship vnto him but art ready to cut his throat Thou speakest fairely but thou meanest fouly Wee must not suffer our tongues and hearts to wander so far asunder but remember that he which keepeth his mouth Prou 13.3 keepeth his life c. A little gotten with a good conscience shall bring a blessing with it vpon vs and our children The iust man walketh in his integrity his children are blessed after him Prou. 20.7 And howsoeuer many wil account this light gains which is so gotten yet in the end it shal make an heauy purse according to the true prouerbe As for all wicked and vnconscionable gaines they are accursed in vs and our posterities to whom we leaue them and by which we thinke to enrich them shal feele the smart of our sins This is the portion of a wicked man with God c. Iob 27.13 â— To draw to an end let vs set this downe as a rule that no man ought to sweare or ly for an aduantage neither shall our swearing and lying in the end turne to our aduantage but to our losse forasmuch as sin shall bring profit to no man It cannot profit a man to win the whole world and then to lose his owne soule Matth. 16.26 Such get a penny and forgoe a pound they gaine hell and lose heauen they make the diuell their friend and God their enemy If wee would thus reason with our selues and cast vp our accounts we should soon see little gotten by these sins that when we haue attained to the greatest wealth only godlines is the greatest gaines which shal neuer be taken from vs. Lastly it is our duty to be careful to vse an Vse 3 oath aright It is the great goodnesse of God toward vs that doth so farre honour vs and abase himselfe to giue vs leaue to take vp his Name and to be present at our controuersies being ready to determine of them We are vnworthy of this preheminence and therefore we ought to rectifie our iudgment and swear aright to the end we take not his Name in vain And that we may doe this we are to consider these few particulars 1 what an oth is 2. who is the author of it 3. what are the parts of an oth and wherof it consisteth 4. what is the forme therof 5. what is the end lastly what be the properties of it Of these in order as we set theÌ„ down Touching the first an oath may thus be described It is a solemne appealing to God What as 〈◊〉 is whereby we testifie that we speake the trueth It is a kind of inuocation of Gods Name though it be vsed vnto men or before men it is a referring of our selues to God and therfore Paul calleth God to record â—or 1.23 â—â—m 3.35 We should coÌ„sider therfore that we haue to do with him set him before our eyes for the farther prouoking of our selues to feare and reuerence the farther remouing from vs all falsehood vntruth Againe it is said that we by our oath do testifie that we speake and vtter the trueth with our tongues but it must be from the hart root This is the reason that oathes are in vse that the truth which otherwise lyeth hid may come to light This truth must be spoken not to halfes or to hurt by it but we must speake the truth plainely and sincerely in the simplicitie of our hearts without all glozing or dissembling through feare or flattery or fauour or profit or pleasing of men we must speake the whole trueth and nothing but the trueth â—â—e author an oath The second point to bee considered in an oath is who is the author of it It is commanded of God by whom we are to sweare inasmuch as he alone is to be called vpon worshipped to whom we ascribe a knowledge of all things a searching of our hearts a presence in all places and infinite wisedome in ordering all things For an oath consisteth not of manifest matters whereof there is good euidence but of hidden and vncertaine things in which God onely can iudge whether men deceiue vs or not True it is if there were that perfection in vs euery way that ought to be there shold be no necessary vse of any oath with God or maÌ„ If there were no wauering in vs God needeth not to sweare if there were no forging in vs man needed not to sweare so that vnbeleefe and vntruth were the principall causes that brought it into practise The cause why God sweareth is for our profit He is truth it selfe â—umb 23.19 Sam. 15.29 Tim. 2.13 and cannot lie he cannot deceiue or repent or deny himselfe howbeit we are fraile weak creatures though God promise neuer so faithfully and giue vs his word neuer so certainly yet we are full of infidelity and doubting like to Thomas one of the twelue Apostles he had the word of God the promise of Christ the testimony of the disciples yet he would not beleeue 〈◊〉 20.25 except he might see in his hands the print of the nailes and put his finger into the print of the nailes and put his hand into his side It was not enough for him that he might be no longer faithlesse but faithfull to see his wounds with his eies but he must touch them and felt theÌ„ with his fingers and then he would beleeue Hence it is that God sweareth vnto vs for our better assurance that we should not doubt but haue sure consolation in his promise and confirmation in his truth Againe there should be little or no vse of an oath between party and party if there were that honesty fidelity among men that ought to haue been for if we were accustomed onely to speake the truth and that we hated lying as we doe the father of it what need we any oath or what should we do with swearing All men will seeme to hate the diuel the father of lies but all hate not his works They loue lies more then to speake the trueth and therefore an oath came in when the truth could not be found out with much difficulty and long examinations The third point is the parts of an oath The parts of an oath wherof it consisteth In euery oath passe these foure things confirmation inuocation confession obligation First there must be the confirmation of a truth that cannot else be known but by our oath Heb. 6.6.16 An oath for confirmation is among men an end of all strife An oath is not a customary thing or a matter wherin we may dally there must be somewhat that needeth to bee coÌ„firmed Where all things are apparent there is no place for this ordinance Secondly there is an inuocation of Gods Name who is witnes of the trueth and a iudge to be auenged of vs if we lie It is not enough for vs to vse an asseueration or to make
first such as thinke fornication to be a thing indifferent and no great matter to be stood vpon But is it a thing indifferent vnto vs whether we euer come into Gods kingdome or not or is it a tricke of youth to loose heauen and to bee banished from the comfortable presence of God Wee shewed before that whoredome is worse then theft and to rob any of their chastitie is a thousand times more heinous then to take from them their money It bringeth with it the heinous sinne of idolatry Rom. 1.28 It spoileth a mans neighbour of an vnrecouerable benefit that can neuer be repaired or restored being once lost It dishonoreth embaseth the children that are so begotten depriuing them of the common right of inheritance that belongeth vnto others Deu. 23.2 It bringeth dulnes and deadnesse of heart vpon men and women making them senselesse in sinne and to rush without conscience into many or rather into any other as the Prophet Hosea teacheth chap. 4.11 Whoredome and wine and new wine take away the heart He ioyneth together two sinnes that are neere neighbours and very familiar one to another to wit vncleannesse and drunkennesse which aboue all other brutish pleasures besot vs and bereaue vs of vnderstanding and reason wil and affections so that we delight and take pleasure in nothing but in sensualitie The better the Lord doth feede vs and the more liberally he multiplyeth his blessings vpon vs the more we abuse them to wantonnesse and spend them in voluptuousnesse Such is our vnthankefulnesse to God that the more he enlargeth our prosperity the more we kicke against him and lift vp our heeles to spurne at him that giueth vs our meate in due season and satisfieth our soules with marrow and fatnesse Such is the great corruption of our natures and the contagion of sinne that dwelleth in vs that it infecteth Gods good creatures and turneth his benefites into curses The more our gracious God doth remember vs the more ought we to remember him againe and the more he serueth vs the better ought we to serue him the more zealous we should be of his glory the more dutiful and diligent to please him in al things We are like to the Sodomites they inhabited a place very fruitfull Gen. 13 1â— 13. it was like the garden of God wherein Adam dwelt howbeit they turned Paradice into hel and abused all his good gifts to pride gluttony drunkennesse Eze. 16. â—9 wantonnesse filthinesse and to all manner of vnlawfull and vnnaturall lusts The more the Lord in mercy bestoweth vpon vs the greater obedience we ought to yeeld vnto him and where he giueth greatest wages he worthily and iustly requireth the greatest worke Woe then vnto such as giue themselues ouer to the beastly pleasures of the flesh that make wise men fooles and turne men into beasts insomuch as men endued with common sense and naturall reason may wonder at them Their carnall lustes so blind their eyes that they run headlong into all mischiefes They regard not their good names neither care what other men think of them They spend their strength and life vpon harlots they waste their bodies and consume them with foule and filthy diseases They esteeme them of greater excellency then any other they cast off all care of their wiues of their children and of their families as if they were strangers or enemies vnto them They cut short their owne dayes and waste their substance sometimes bring themselues to extreame beggery and that which is more fearefull then all these ioyned together and bound in a bundle they damme and destroy their owne soules Hence it is that the holy Scripture best able to define wisdome and folly and to set downe who are the greatest fooles doth by way of eminency and excellency brand the sinne of vncleannesse with the title of folly and calleth all adulterers fooles When Iacobs sonnes vnderstood that Sichem had deflowred their sister they were greeued and exceedingly offended at it because he had wrought folly in Israel Gen. 34.7 Tamar disswading her brother from forcing and rauishing of her vseth this reason No such thing ought to be done in Israel doe not thou this folly 2 Sam. 13.12 Salomon is preferrred before all the Princes that were before him or should come after him for his singular wisedome and he gaue himselfe aboue others to know wisedome and folly Eccle â—â— and therefore let vs heare what he saith of it In the sixt chapter of the Prouerbes Prou. 6 â— 7. â—â— he teacheth that whosoeuer committeth adultery with a woman lacketh vnderstanding And in the chapter following describing the leudnes of wanton persons he saith At the window of my house I looked through the casement and beheld among the simple ones I discerned among the youthes a yong man voyde of vnderstanding c. yea such is his resolutenesse to goe forward and madnesse that infatuateth him that he compareth him to an oxe led to the slaughter and as a foole to the correction of the stockes and such is their rage and violence in their distempered and disordered lusts that Ieremy compareth them to fed horses because they neighed after their neighbours wiues Many there are that follow these follies that thinke scorne to be ranged and marshalled among theeues horses â—3 18 dogges and to haue their impieties expressed with such comparisons but we need craue no pardon of them if we cal them as the Scripture calleth them which knoweth who they are and what they deserue and by what names they are to be named Let vs now rip vp these things afresh and examine the difference betweene the iudgement of the most pure and holy God and the iudgement of the impure vnclean men They account whoredome and adultery to be kindly sinnes trickes and toyes of youth but the glasse that God setteth before our eyes maketh them looke as vgly creatures and most deformed monsters such as none should bee enamored off These fleshly lusts fight against our soules â— 11 and make continuall warre vpon vs seeking to destroy vs vtterly Is it a tricke of youth to waste our bodies and to bring vpon our names a perpetuall blot Is it a thing indifferent vnto vs whether we saue our soules or destroy them Is it indifferent vnto vs whether we be reputed wise or fooles men or beasts such as are made after the image of God or pampered horses vncleane swine and filthy dogges Is it a veniall sinne to defile the land and replenish it from one corner to another with all wickednesse Let such take heed lest in the end they finde no pardon at the hands of God for these veniall sinnes and beware betimes lest these light offences be so heauy a burden vpon their hearts that they weigh them down to hell Then they shall find to their cost and sorrow that it was the greatest folly in the world to runne headlong into these euils and to deferre
would be thought no strange thing to any but a ground whereunto all persons yeeld against which none dareth oppose himselfe howbeit if we come to their workes and examine their waies into which they are entred we shall see it is farre remooued from their hearts and innermost parts We are not therefore to flatter our selues in our sins as though no eye saw vs or no eare heard vs as the maner of the prophane and vngodly is who say who seeth me I am compassed about with darknesse of the night the walles of the house hide me no body can behold me what need I then to feare There is not one of an hundreth that maketh any bones at sinne so he may cary it away cleerely and closely smoothly and secretly from the sight and knowledge of the world They stand more vpon their credite then vpon their conscience and regard more the shame of men then the feare of God But what shall it profit a man to hide his sinnes from men when they lie open to the eyes of God Nay albeit we thinke our selues neuer so sure and secret yet we doe but deceiue our selues forasmuch as our owne conscience as a thousand witnesses will not be bribed to hold his peace but will reply against vs within our owne bosome and say vnto vs I see thee I wil not keepe thy counsell I will accuse thee I wil bring in euidence against thee I will indite thee and condemne thee So long then as we haue a conscience what are we the better though we haue no body priuy to our sinnes for if our owne heart condemne vs God is greater then our heart and knoweth all things Ioh. 3.20 The coÌ„science is as a watchman set ouer vs to marke all our thoughts â—â—cond E. that pryeth narrowly into vs that nothing at all can escape him It is as a Scriuener that alwayes holdeth a pen of yron in his hand to write vp all that passeth from vs who doth so firmely ingraue it that nothing shall be able to blot it out It is a faithfull remembrancer to register and record all our actions nothing can escape him that was done or thought or spoken a thousand yeeres agoe This serueth to reprooue all such as thinke to delude God and to hide their dealings from him as the adulterer supposeth to goe in the darke the theefe and murtherer in solitary places but the Lord in his word preuenteth such peeuish and foolish conceits Psal 10.11.13.14 He hath said in his heart God hath forgotten he hideth his face he will neuer see it wherefore doth the wicked contemne God he hath said in his heart thou wilt not require it But thou hast seene it for thou beholdest mischiefe and spite to require it with thine hand the poore committeth himselfe vnto thee thou art the helper of the fatherlesse Thus we see God is not in all his thoughts So in the 94 Psalme 〈◊〉 78. which we cited before bringing in the vngodly to speake thus The Lord shall not see neither shal the God of Iacob regard it he reproueth them in this manner Vnderstand ye brutish among the people and ye fooles when wil ye be wise They then are deceiued that thinke to escape Gods sight and knowledge Salomon complaining of such as speake euill of Princes and those that are in authority Eccle. 10.20 declareth that rather then it shall be kept secret the fowles of the ayre shall discouer it Eccle. 10.20 and that which hath wings shall tell the matter that is it shall certainely come to light and be set in the sight of the Sunne that all men may see it Much more then will God himselfe finde infinite meanes to lay open the thoughts of our hearts so that nothing shall escape him If Elisha by the Spirit of God was able to disclose the secret counsels of the king of Syria that he plotted and contriued in his secret chamber 2 King 6.12 Shall not God then lay open our secret sinnes that we commit or can we hide them from his sight His eyes are in euery corner of the earth He seeth not as man seeth nor looketh vpon the countenance but God beholdeth the heart euen he that formeth the spirit within him Secondly let no man sin with hope of concealement Vse 2 neither thinke to escape when hee hath sinned He saw the sacriledge of Achan though he committed it secretly none of the people could accuse him or detect him God commanded euery family to appeare before him apart and if hee had not taken him and singled him out neither Ioshua nor the Elders of the people could haue knowne him by all their wisedome and gifts of discerning Iosh 7 1. It was God that found him out that tooke the accursed thing it was not in the power and policy of man to bewray the theft He discouered the hypocrisie of Ananias and Sapphira their counterfeit liberality toward the distressed members of the Church They were taken to be most earnest beleeuers most forward professours and most zealous Christians such as gaue example of a good life vnto others seemed to shine as goodly lights in the firmament neuerthelesse the Spirit of God that searcheth all things did make manifest the hollownesse of their hearts and therefore Peter inspired with knowledge from aboue saith vnto them How is it Act. 5.3.9 that yee haue agreed together to tempt the Spirit of the Lord or why hath Satan filled your hearts to lie to the holy Ghost He saw into the treachery of Iudas when none of the disciples could espie it For when they sate at the Passeouer and Iesus reuealed vnto them that he should be betrayed by one of them that dipped his hand in the platter with him they were very sorrowfull and knew not whom to suspect but one said Master is it I and another said Is it I Mat. 26 22. Mar. 14.19 All these were detected of hypocrisie and all these were punished by the hand of God most seuerely Achan was stoned with stones and burned with fire Iosh 7.25 Ananias and Sapphira were both of them stricken with sudden death and had no time of repentance giuen vnto them for they fell downe straightway at Peters feet Act. 5.5 10.11 yeelded vp the ghost and great feare came vpon all the Church and vpon as many as heard these things Iudas when hee perceiued that Iesus whom he had betrayed was condemned brought back again the thirty peeces of siluer to the chiefe Priests and Elziers and cast them downe in the Temple and departed and hanged himselfe Matth. 27.5 Wee see an this present place which now we haue in hand how the Lord vsed the bitter waters of iealousie to find but the adultresse We doe not find throughout the whole Testament the like solemnity in the searching out of any sin no not idolatry or witch craft or sorcery or blasphemy or murther neither was the person suspected compelled to subscribe to certaine words
of presence Howbeit many come to the house of GOD as if they were none of his houshold-seruants but strangers in his house nay as if they were strangers to God God vnto them as if they had no knowledge of him or he of them They come so sildome that they may appeare to belong to some other family or fraternity But what shall it auaile vs to pray for the protection of the Church vnlesse we hide our selues in his pauilion and liue vnder his protection This vse we finde Ps 27 4 5. where vpon his assurance that God will hide him in his Tabernacle and set him vpon a rocke he setteth down this One thing haue I desired of the Lord that I wil seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the lord to enquire in his Temple They are pronounced blessed that dwell with him who is to be blessed and is the author of all blessings Psal 84. This doth the church testifie in Salomons song Tell me O thou whom my soule loueth Cant. 1 2 where thou feedest where thou makest thy flocke to rest at noone for why should I bee as one that turneth aside by the flockes of thy companions As Christ proueth the loue of Peter by this signe of feeding his sheepe Iohn 21 ver 16. so we may proue our loue to him by louing his Church and Church-assemblies Doubtlesse whatsoeuer we may perswade our selues to the contrary yet we do not loue Christ if we doe not loue the assemblies of the Christians for where two or three are gathered together in his Name there is he in the midst of them Ver. 25 26. The Lord make his face to shine c. We haue shewed before in the interpretation of the words that by grace we must vnderstand the fauour and good will of God and by peace the effects of his grace happinesse and prosperity inward outward consisting in the peace of a good conscience and such like benefits First we are taught to desire grace vnderstood by the lifting vp of his countenance and making his face to shine vppon vs and then the peace of a good conscience From hence we learne this point to include theÌ„ both together that we must cheefely and principally pray for Gods fauour and then in the next place for peace of conscience Doctrâ—â—â— Wee muâ—â— cheefely 〈◊〉 for Godâ—â—â—uour and peace oâ— good conâ—â—ence Thus doth the Prophet direct vs Psalm 4 6. Lift vp the light of thy countenance vpon vs and 67 1. God be mercifull vnto vs and blesse vs and cause his face to shine vpon vs and Psal 83 3. Cause thy face to shine and we shall be saued and to shew the necessity of this praier the earnestnesse of his affection 9 17. he doubleth trebleth the same praier as if he desired nothing at all in comparison of the shining of his face and the lifting vp of his countenance Thus doth the Prophet declare that the Israelites got not the land in possession by their owne sword neither did their owne arme saue them but the right hand of God and his arme and the light of his countenance because he had a fauour vnto them Ps 44 3. and Ps 85 7. Shew vs thy mercy O Lord grant vs thy saluation This order we see euermore obserued by the Apostle praying for grace and peace Rom. 1.1 Cor. 1. This was the course which he tooke Reason 1 And no maruaile For first grace is the fountaine and beginning of all good things From whence haue we election but by grace Rom. 11 5. Whence cometh our calling to saluation but by grace 2 Tim. 1 9. Whence haue wee faith but by grace Phil. 1 29. Whence haue we our iustification but by grace Rom. 3 24. Whence shall we haue glorification and eternall life but by grace Rom. 6 23. Secondly we must lay the foundation of all our requests vpon the fauour of God because that being once obtained bringeth with it all other benefits and blessings whatsoeuer and without it all things are vnsauoury and vnprofitable if first we seeke the fauour of God all other things shal be ministred vnto vs. â— 6 33. If we want this we want all things if we haue this we haue all things The Apostle Peter said to the impotent man 3 6. Siluer and gold haue we none yet in his second Epistle he sheweth that the diuine power had giuen them all things 2 Pet. 1 3. Vse 1 From hence we must learne to hate the odious scoffes of the Papists and such like Ismaelites that mocke at our doctrine touching the assurance of Gods mercy and loue in the pardon of our sins for we should not be alowed to pray for them except we had assurance grounding our selues vpon his promise to obtaine them Neuertheles such is the sottishnesse of some of them that from hence they would conclude that according to our owne principles our people forsooth are in a miserable case because they are bound neuer to aske God forgiuenesse of their sins and why Because they are already assured of grace of the loue of God and of forgiuenesse of their sins I answer that this is a silly shift for we must pray euen for those things wherof we are assured before we pray And that appeareth by these three particulars First thogh we haue some assurance yet our assurance is not perfect we must therefore pray for the increase of it and forasmuch as we are many waies shaken and assaulted we haue need of more and more assurance Secondly we must pray for the continuance of this grace Our assurance may be much weakned we haue therfore need of Gods strengthning Spirit to stay vs vp in this faith Lastly we are to pray for a new act of pardon to be daily sealed vp in our hearts and consciences as we daily prouoke him by our new sinnes Secondly aboue all things desire the grace Vse 2 of God to be reconciled to God to haue our sins forgiuen to taste abundantly of his mercy One drop of this is more worth then all the gold of Ophir or all the pearles and precious stones that the meÌ„ of this world take so much paines to enioy We see how far men will goe what labour and what losse they will endure what hunger they will sustaine 1 King 9.26 and 22 48. 2 Chr. 20 37. what cares they will spend to get the goods of this life O that we had this care this loue of heauenly things but alasse the least difficulty that we meet in the way doth quickly discourage vs and put vs out of hart Thus it falleth out that many haue the riches of this world who are poore in the true treasure and haue store of gold that haue little store of grace Let vs say with the Prophet Lord Psal 4 6 7. 73 2â— 26. if thou lift vp thy
come to the Lords Table when we are farre from it For as God hath his Church so the diuell hath his Chappell and as there is the Table of the Lord so there is the table of diuels We must therefore take heed that we doe not sacrifice to diuels while we purpâ—se to sacrifice to God and I would not that ye should haue fellowship with diuels â—or 10.20 To conclude let this preparation alwayes go before this holy action let there be a ransacking of all the corners of our hearts and spirits and a cleansing and cleering of them by true repentance Let all gouernours of families prepare these that belong vnto them fit themselues and them of their house to this worke Let vs consider the mystery of the death of Christ to make it the meanes of our life the cause of it our sinnes the merit of it our redemption the ende of it the apprehending of Christ with all his benefites the fruit of it reconciliation to God encrease of faith and newnesse of life Vse 4 Fourthly as no vncleane persons that were defiled Num. 9.6 and no vncircumcised persons whose foreskinne was not cut away Exod 12.48 might eate of the Passeouer so no prophane person vncircumcised in heart and vncleane in his soule and conscience hath any interest in the Lords Supper If he come vnto it and present himselfe at the Lords Table he is like to that guest that came to the feast but had not on him his wedding garment Matth. 22.11 as he followeth him in the sinne so hee shall follow him in the punishment also I deny not but such may partake of the bread but they cannot receiue the body and blood of Christ and they shall not onely beare the losse of the benefit but also incurre the danger of damnation For as no vncleane person might come to the Passeouer of the Lord so no vncleane person may come to the Supper of the Lord. Holy things may not be cast to dogs neither pearles before swine Matt. 7.6 These haue no right to this Communion Children are barred because they cannot examine themselues prophane persons because they do not because they will not And how many are there that come in worse manner then children would doe For if infants and children were admitted it is presumed they wold come with greater reuerence their greatest sinne would be their ignorance Ignorance therefore is a barre against them but are there not many in very many places that presume and present themselues at this Table who besides their ignorance as great and as grosse as that in children doe adde prophanenesse of heart make little conscience of the Sabboth and shew small loue to the word of God and therefore doe shut out themselues from this feast by a twofold barre Lastly we saw before that bitter hearbs were Vse 5 added to the Passeouer it must not be eaten without them which signifieth that as the Passeouer was eaten with sowre hearbes so Christ and the Crosse are neuer seuered one from the other because all that will liue godly in Christ Iesus must suffer persecution 2. Tim 3.12 if we wil be the disciples of Christ we must deny our selues and take vp our Crosse and follow him Matth. 16.24 Euery one would be partaker of the Passeouer but they desire not the sowre hearbs we would willingly taste of the sweet but we care not for the bitter We seeme all ready to embrace Christ but we shun the Crosse it is as bitter vnto vs as gall and wormewood We must all therefore frame our selues to suffer afflictions as the good seruants and souldiers of Christ for the faiths sake and be content to drinke of this cup which he hath begun vnto vs. Paul liued in great credit among the Pharisees before his conuersion but so soon as he was called to preach the Gospel by and by they fought to kill him It is a great comfort to suffer for righteousnes sake A good cause doth sweeten the bitternes of the Crosse Such are pronounced blessed by Christ Matth. 5.10 The Apostles went from the councel reioycing that they were counted worthy to suffer for the Name of Christ Acts 5.41 It is no lesse honor to suffer for Christs cause then to beleeue in his Name Phil. 1 29. Ioh â—5 18.20 and 8.48 Our Master Christ Iesus found no better entertainment the world hated him before it hated vs they called him a Samaritan and said he had a diuel they reproached him to be a glutton Luke 7.34 a wine-bibber and a friend of Publicans and sinners he was despised of men Esay 53.3 4. and esteemed as smitten of God Ioh. 1.11 Luke 23.31 he came to his owne but his own râ—ceiued him not If they haue done this in the greene tree what shal be done in the drie The seruant must not looke to haue a better estate and condition then his Lord nor the disciple then his master if they haue persecuted him they will also persecute vs Ioh. 13.16 he that is sent must not looke to be greater then he that sent him It is enough for the disciple to be as his master Matth. 10.25 and the sâ—ruant as his Lord if they haue called the master of the house Beelzebub how much more shall they call them of his household Gods children shal be molested and aflicted euen in times of publike peace When the enemies of Daniel could find no matter against his person Dan. 6.13 they began to quarrell about his religion To serue God in truth and sincerity is an heinous crime in the eyes of the world who shall in the end giue an account to him that will iudge vprightly Verse 6. And there were certaine men who were defiled by the dead c. Here is a description of the second Passeouer for such as were vncleane vncleane not by any sinfull pollution but by a legal or ceremoniall vncleannesse not by any willing choice of their owne but by an ineuitable necessity and not by comming neere those that were dead in spirit but by touching the dead body of a man In this obserue three things a question a consultation and a resolution The question is of the people the consultation of Moses the resolution of God The people enquire at the mouth of Moses Moses enquireth at the mouth of God and God determineth the doubt and resolueth both the people Moses The question is wherfore may we not receiue the Passeouer with the rest of our brethren wherfore are we kept backe this is amplified by the occasion they were defiled by a dead corpes The consultation is with God which is the second point Moses willeth them to be quiet stand stil vntil he knew the mind of the Lord ver 8. he wold determine nothing rashly but he doubted and held them in doubt vntill he knew of God what was to be done A religious example of modesty humility and wisedome in the matters of God
God also be ashamed of them Prou. 22 2. The rich and poore meet together saith Salomon the Lord is the maker of them all And againe Who so mocketh the poore Prou. 17.5 reprocheth his maker and he that is glad at calamity shall not be vnpunished It is a fearefull sinne for any to presume to mocke his Creator and euery one would be ashamed to be so accounted howbeit they cannot auoide it but are iustly taxed with this crime Little doe these consider the vncertainty of all humane things how one is exalted another cast down suddenly that God often chuseth such as the world reiecteth and on the other side they are an abomination vnto him who are highly esteemed in the eyes of men Iam. 2.5 1 Cor. 1.26 Mat. 11.5 Thirdly they are reproued that repine at the good estate of others whereas we should be ready to communicate vnto them and not thinke they haue too much already Such were the labourâ—rs that wrought in the Vineyard who had no lesse then was their bargaine yet they thought others had too much Matth. 20.12 13 14 15. Lastly it reprooueth such as doe wrong and iniury to those that haue little and small meanes to withstand violence so that they lie open to iniuries and oppressions and therefore Salomon saith Rob not the poore Prou. 22.22 because hee is poore neither oppresse the afflicted in iudgement for the Lord will defend their cause and spoyle the soule of those that spoile them True charity seeketh not her owne but the good of others Secondly it is our duty to releeue and refresh Vse 2 with our goods the poore estate of our needy brethren The example of the pitiful Samaritane leadeth to the practise of this point For when he saw the poore traueller lie robbed and wounded in the way by mercilesse and bloody theeues Luke 10.33 he bound vp his wound he powred wine and oyle into them and gaue direction to haue him looked vnto and wel prouided for though they were strangers the one to the other The Priest and Leuite passe by him and regarded him not in his misery and necessity as if they had not seen him The Lord hath made vs stewards of the things of this life we must giue an account of the vse and imployment of them Whatsoeuer goods we haue are the Lords to whom the earth and the whole furniture of it belongeth and he hath bestowed them vpon vs on this condition that we should despense them to those that haue need and distribute them to such as are in want Hinderances of liberality To this as we haue many hinderances so wee haue also sundry encouragements which ought to weigh downe the former One cause pulling vs backe from the practise of liberality is a false opinion that we conceiue and weake ground that we build vpon namely that the goods which we haue whether left by inheritance or otherwise purchased are wholly and solely our owne left to our own wil. For we must all confesse that we haue our masters goods in our hands We are Stewards and must giue vp our accounts Luke 16 2. The first Christians professing the same communion of Saints thought nothing they had to be their owne but these will not let goe their hold perswading themselues that all is their owne Othâ—â—â— are hindred by a vaine needlesse feare that themselues shall want or at leastwise may want before they die This conceit proceedeth from distrust and sauoureth ranckly of infidelity For if they did beleeue the Scriptures or durst relie themselues vpon the sure word and gracious promise of God they would finde that liberality is the way to abound not a meanes to bring any to want as Prou. 19 17. and 28 27. Psal 37 25. No man feareth to lend a rich man that standeth vpon his word but he which hath pitty vpon the poore lendeth vnto the Lord and that which he hath giuen shall he pay to him againe God becometh surety for the poore who neuer falsified his word to any that which they cannot he both can and will pay let vs not feare to lose by our liberality so long as he is become our paymaster A third sort are hindred by an idle and friuolous pretence that they haue families and charges of their owne they haue wife and children to prouide for Had not thinke you the first Christians so likewise Might not they haue as faire excuses to hinder them as these Yet they shrunke not vnder the burden though it lay heauy vpon their shoulders but they sold that which they had Acts 4. and 5. and made it common so farre as the necessity of the Church required it Others will replie say Alasse I am poore my selfe and haue but a little and therefore can giue no releefe or refreshing to others Let such consider the poore widowes mite Luke 21 4. Was not she poore had she not a meane estate God accepteth a willing minde where there is not a wealthy man 2 Cor. 8. All that do not receiue should giue euen all â—hat are not in need Eph. 4 28. as the labouring man that getteth his liuing with his labour the seruant that taketh wages who hath none to prouide for but for himselfe and the poore These are oftentimes very liberall nothing sparing of their masters goods but will giue nothing of their owne This is rather stealing then giuing and deserueth the title of robbery then of charity or liberality Lastly others alledge that the poore are oftentimes lewd wicked idle and vnthankfull True it is none are to be maintained in an idle course of life punish them for their idlenesse but releeue them in their needinesse If they be loose and lewd this may be a meanes to make them much better and more thankfull for thereby we shall heape coales of fire vpon their head The Apostle after a sharpe reproofe of idle persons 2 Th. 3 13 saith Bee not weary of well-doing And though it fall out that the tongues of the poore curse vs yet their loines shall blesse vs Iob 31 20. and their owne hearts consciences shall conuince them And hence it is that the wise man commandeth vs Eccl. 10 1 to cast our bread vpon the waters because though it seeme vtterly lost as if we should plow the barren sands yet after many dayes we shall finde it These are the chiefe discouragements which as stones of offence lie in our way to stoppe the course of liberality On the other side Encouragâ—ments to â—â—rality we haue many good encouragements to helpe vs forward to this duty First it hath a promise of great blessing annexed vnto it made by him from whom all blessing commeth as we noted before He will not suffer so much as a cup of cold water to goe vnrewarded Math. 10 42. Againe how highly Christ accepteth of it appeareth heereby that he accounteth of it as done vnto himselfe Mat. 25 40.
instructions that the iudgements of God which befall to men are not only punishments to the sufferers and offenders but also documents and instructions to all others that behold theÌ„ know them and heare of them The punishments of God inflicted vpon one doe serue to admonish and instruct another Abraham is commended that he would teach his seruants and houshold to keepe the way of the Lord and to do iustice iudgment Gen. 18.19 when he heard of the destruction of Sodome and Gomorrha The Lord chargeth that the idolater should not be spared but stoned with stones that seeketh to entise others secretly to serue other gods that all Israel may heare and feare and do no more any such wickednes Deut. 13.10 11. Luke 13.2.3 and 17. â—2 So the iudgments that fell vpon the Galileans and those that perished by the fall of the tower serued as examples and Sermons of repentance The like we see in Deuteronomy Deu 22.9 1 Cor. 10.10 11. they were written for our admonition c. Iud. ver 7. Reason 1 This is the end of his iudgements he worketh them to this end and purpose and therefore they must be instructions to vs. A few were smitten saith Cyprian that others might be warned by their example As in a family the master will not passe by that which the seruant committeth because it may be a warning to the rest that they might heare and see and commit no such thing as we shewed before out of Deuteronomy Some are punished that others might not be punished Secondly whatsoeuer was written before hand was written for our instruction Rom. 15.4 that we might receiue benefit thereby vpon whom the ends of the world are come as it oftentimes happeneth in states that are well gouerned where we see not onely malefactors executed but gibbets erected and other monuments set vp in the high wayes to the benefit of those that passe by and come after that they beholding what befell to such wicked offenders might not transgresse in the same manner This serueth to checke and controll the sacriledge Vse 3 of the Church of Rome who keepe backe these examples from the knowledge of the people of God They caÌ„not abide the Scriptures should be common and therefore doe hinder what they can forbid them to know these iudgments The Apostle wold not haue any in the Church ignorant of them 1 Cor. 10.1 but these keepe away the key of diuine knowledge which openeth the gate of Gods kingdome neither entring themselues Luke 11 5â— nor suffring those that would enter The Priests in the Law were commanded to reade the Scriptures to all the people in their own language but these keep them reade them in a strange tongue because none should vnderstand them or if they be in their owne tongue they haue so mingled them with strange words and phrases that the people are neuer the wiser nor the better And if any in reuerence and humility seek to vnderstand them and shew and desire them to be acquainted with them they shall bee so terrified and discouraged that they are not able to make any profit by them to themselues or receiue any comfort from them These are like to those couetous wretches that withholde corne from the people in time of famine whom God and the people may iustly curse Secondly this reproueth those that are ignorant Vse 2 wilfully ignorant and will not know nor learne the examples that God hath set down in his word For if they be iustly condemned that will not haue them knowne then cannot they be excused that care as little to haue theÌ„ learned Woe then to the times ages wherin we liue For though we may see and reade and heare and know sundry examples of Gods fearefull iudgements both in the word out of the word yet for the most part we want care and conscience to make profit and benefit by them The iudgements of God are before our eyes yet they are for the most part but nine daies wonder nay rather nine houres wonder for they are soone forgotten and out of mind We turne them to another end then that for which God sent them among vs. We are ready to blesse our selues in our sinnes Esay 26. because the like falleth not vpon vs and to censure others to be grieuous sinners Whosoeuer therefore do not make vse and benefit by the iudgments of God shall they escape No verily they shall beare their condemnation for it cannot stand with the honor of God to suffer them to abuse his mercy to contemn his iustice For as it standeth not with the honour of a state to suffer any person to race and deface the monuments of their iustice that they haue set vp and therefore he which doth it shall be seuerely punished so certainly God wil maintain his own honor and get him glorie in the confusion and destruction of all those that make no vse of his iudgements his hand shall finde them out and come sodainly as a whirlwinde vpon their heads Vse 3 Thirdly it is our duty to learne by his seuerall iudgements what he would haue vs to do forasmuch as hee sendeth them home to our doores nay to our hearts and consciences for instruction sake Euery iudgement is a reall sermon of repentance â—â—s iudgeâ—â—â—s are as â—â—â—mon of â—â—â—ntance As it is a sinne for a man to go to a sermon profite nothing neither in knowledge nor in faith nor in obedience to be neither confirmed in the truth nor preserued from error nor raised vp with comfort so is it a grieuous sinne for any in his corruption to behold the hand of God striking punishing and securely to passe by it not learne some good instruction from it Euerie iudgement of God must be to vs as a schoolemaster to teach vs somewhat and wee should be as schollers ready to learne by that lesson But what should a man learne by iudgements wil some say â—â—â—ect I answer â—â—â—wer that by euerie iudgement we must learne this point that they are as a sermon preaching to vs against that sinne for which that man was punished smitten which lieth vnder the iudgement All parents must learn what befell to old Eli for winking at the faults of his children and sparing of theÌ„ or else certainly they shall answer for it hee brake his necke and died for hee fell from off the seate backward on which he sate 1 Sa. 4 18. See the iudgement which befell to him that gathered sticks on the Sabbath day ch 15 35 to teach vs to beware of the contempt of it Mark what be fell to Ieroboam hee lost the vse of his hand for a time which hee stretched out to offer violence to the prophet of the Lord we must therefore take heed of this that wee lift not vp our hands against his seruants To be short let vs set before vs the examples of Cain that hated
nothing in the world shold trouble vs more then that the law is transgressed God is offended Dauid was not in person stricken with the pestilence thogh it did destroy at noon day and thousands fell at his right hand ten thousaÌ„ds at his left neither came it neere him yet he was no lesse humbled grieued in his soule 〈…〉 21. 〈…〉 â—g 20.6 〈…〉 â—o 32.25 then if his body had beene stricken with many running sores Hezekiah had an expresse promise from God of adding fifteene yeares vnto his dayes and when his heart was lifted vp glorying in his riches and treasures in his siluer and gold in his armour and ointments in his spices and iewels which he had shewed to the messengers of the king of Babylon the Lord threatned that in his sons dayes all those precious things should be caried to Babylon so that he had peace and truth in his daies 〈…〉 39.8 â—o 32.26 yet he humbled himselfe for the pride of his heart both he and the inhabitants of Ierusalem The reasons are plaine for first this is a Reason 1 signe of true humiliation repentance when we can mourne for sinne being free from the least touch of punishment it is a plaine token that we are touched with a conscience for sin it selfe If only we be cast downe for sin when Gods wrath lieth vpon vs we rather complain of the punishment then cry out for the sin Secondly Reason 2 sin is able to separate betweene God and vs whereby he is dishonoured and what ought to enter deeper vnto vs then to consider how God is dishonoured We may from hence lawfully and truely Vse 1 pronounce a fearefull woe vnto them that are no way humbled when the hand of God lyeth vpon them and writeth bitter things against them doubtlesse we need craue no pardon if we affirme constantly confidently that they are desperate sinners They feare neither God nor man nor hell nor death nor damnation it selfe Esay 1.6 They haue beene stricken from the soale of the foot euen vnto the head there is no soundnes in them but wounds and bruises putrifying sores yet they will not know nor vnderstand the hand that hath stricken them Thus doth the Lord complain by the Prophet that he hath giuen them cleannesse of teeth in all their cities Amos 4.6.7.9.10 11. and want of bread in all their places yet they had not returned vnto him he had withholden the raine from them and yet they returned not vnto him he had smitten them with blasting and mildew yet they returned not vnto him he had sent among them the pestilence after the manner of Egypt and ouerthrew some of them as God ouerthrew Sodome and Gomorrha and yet they returned not vnto him Thus did they run on from euill to worse filled vp the measure of their sins that they could not be reclaimed by any punishments though neuer so greeuous I will propound one famous or rather infamous example to this purpose very remarkable in the Scriptures and that is of Ahaz the Lord brought great affliction vpon him but he sought to the king of Assyria who helped him not but not to the Lord who could haue helped 2 Chro. 28.22 in the time of his distresse he did trespasse yet more against the Lord. This was king Ahaz Woe vnto vs if it be so with vs woe bee vnto vs if his iudgements doe not soften vs but harden vs not better vs but make vs worse The fire purifieth the gold maketh it more perfect but the drosse and refuse it maketh worse then it was before So is it with impenitent persons and all the reprobate whom the Lord will in the end sweep away as dung from the earth Secondly it is our duty to walke in obedience Vse 2 to God principally because he commandeth it not for reward sake chiefly for so doe hirelings who if once the hire ceasse wil work no longer We must be obedient for loue to God his law But is it not lawful to do good in hope of reward Obiect to propound to our selus that end It is lawfull â—nswer Heb. 11.26 but that must not be the chiefe and principal end Moses had respect to the recompence of the reward wherby he did shake off all drowsinesse encourage himselfe in well doing and quicken his zeale in the seruice of God and his people neuerthelesse he had other maine ends that he aimed at The loue of God must constrain vs his coÌ„mandement bear sway in our hearts far aboue all rewards So doth Paul encourage himselfe to preach the Gospel because hee should haue a reward if he did it willingly and a feareful woe hung ouer his head is he did it not 1 Cor. 9.16 17. howbeit in another place he telleth vs that the loue of God constrained him 2 Cor. 5.14 And the Apostle Peter stirreth vp the Elders of the Church to feede the flocke because when the chiefe Shepheard shall appeare they shall receiue a crowne of glory that fadeth not away 1 Pet. 5.4 yet himself was stirred vp by Christ our Sauiour to feed his sheepe and lambes if he loued him Ioh. 21.15 16. So then we must labour to do good though we see no reward euen in conscience of our duty to God And it is lawfull to abstaine from sinne for feare of punishment but chiefly because the righteous God hateth it and the iust Iudge condemneth it Vse 3 Lastly let vs hereby examine our selues what account we make of sinne whether it be greeuous vnto vs as it is sinne or not If it be we may comfort our selues that we haue receiued grace to humble our selues before the crosse commeth for then it is a free and voluntary humiliation If wee leaue sinne because sinne leaueth vs because we cannot follow after it because we must leaue the world because we grow weary of it because it bringeth shame and reproch because we waxe old and our youthfull yeeres are spent this repentance is not thanke-worthy but falleth out sildome to be true repentance This is a forced and constrained repentance and consequently oftentimes vnsound seeldome sincere If we yeeld obedience for conscience sake it is a token of sincerity We see the example of Peter after he had fearefully denyed his master and sworne that he neuer knew the man it pleased the Lord of life graciously to looke vpon him with an eye of mercy and to restore him by the spirit of meeknesse he had no punishment vpon him yet he went out of that place and separated himselfe from that vngodly crue and wept bitterly Matt. 26 75. Happy are we if we can doe the like This humiliation shall bring peace and comfort at the last It is a true note that we haue learned to know sinne â—f our souls can mourn in secret wheÌ„ we are in health peace at liberty and in prosperity it is a great mercy of God vouchsafed vnto vs and his Name
and continuance in euill dooing haue quite lost the feeling of sinne in their conscience Euen as a man that is possessed with a frenzy receiuing blow after blow hurt after hurt and wound after wound yet still goeth away laughing because he hath no feeling of himselfe Marke 5. verse 5. Euen so is it with wicked men they haue no feeling of their sinnes their consciences are dead and benummed 1 Timothy 4.2 Thirdly God giueth not repentance vnto them and they can haue no heart to it at all to bewaile and greeue for their sinnes Vntill Christ did looke backe vpon Peter with his Spirit as well as with his eye he had no heart at all to mourne and weepe bitterly for his sinnes Math. 26 75. Thus doth God punish their want of conscience and the feare of his name Behold from hence the difference betweene Vse 1 the godly and the vngodly As there is in the manner of their sinning so likewise there is a difference in the measure of their sinnes The godly do not continually lye in them and adde vnto them from day to day as the Sow that walloweth in the mire It is a most miserable and fearfull condition when men are so farre left of GOD and forsaken in his iustice to multiply and increase their sinnes till they haue filled vp the heape and measure of them so that one sinne toucheth another Hosea chapter 4. verse 2. We haue need continually to seeke vnto GOD and to desire him to stoppe the passage that we doe not proceede in them and augment them after the manner of wicked men and multiply one sinne vppon another This therefore is a very dangerous estate euen neere vnto destruction Secondly this giueth good and sufficient Vse warrant when to iudge a man to be a wicked person If he adde sinne vnto sinne and wee doe finde that hee hath giuen himselfe ouer to remaine and continue in sinne to be euen a slaue to sinne and satan wee may pronounce sentence and giue our verdict vpon him that such a one is a prophane person This we may boldly auouch and auerre without crauing any pardon as one Swallow maketh not a summer so one sinne maketh not a sinner But as we may iudge a man to bee of such a trade if we see him follow it earnestly continually constantly and in a manner to busie himselfe in nothing else if he rise vp early and continue at it vntill night so we way iudge a man to be prophane and wicked if wee see him make a trade and occupation of sin if we see him follow his sinne with greedinesse rising betimes and pursuing the same till night if we see him to be a breaker of the Sabbath a beastly druÌ„kard an vncleane fornicator or an open contemner of the word if he delight in swearing lying and such like sinnes we may iudge him to be a wicked and wretched man such an one as hath giuen ouer himselfe to adde and multiply one sinne in the necke of another It may bee such prophane persons may refraine their sinnes for a time while the hand of God is vpon them yet they are still to be holden as euill men for let God once remooue his hand by and by they fall to sinne afresh declaring plainly thereby that the heart was wicked vnreformed and wholly bent to commit sin albeit they abstained for a short season We see this in the Sodomites which came to Lots house with an intent and ful purpose to commit filthinesse God smote them with blindenesse that they could not do it Genes 19 11. because they could not finde the house yet they were neuer awhit the lesse guilty of that vncleannesse The like we might say of Pharaoh who did take away Abrahams wife into his house the Lord plagued him and his house for it that he could not execute any wickednesse Gen. 12.17 yet he was no lesse a sinner So is it with all wicked persons though they bee restrained by the hand of GOD yet are they not reformed but remaine as euil as they were before Thirdly wee ought carefully to resist the Vse 3 beginnings of sinne and to take heede of entertaining a custome in it Custome becommeth as the Blacke-Moores skinne and the Leopards spots Ierem. 13 23. and turneth into a second nature True it is a man may be drawne by infirmitie to fall but this must admonish vs to beware of continuance in sinne for thereby in short time wee shall become senselesse Sinne cleaueth fast on no man liueth and sinneth not but let vs not harbour it let it not runne too farre or too fast Resist therefore the first motions A little sparke nourished maketh a great flame a little Leauen leaueneth the whole lumpe To giue way to it is as the opening of the flood-gates or as the rolling downe a mighty hill there is no stay of the passage of it Learne to represse euill thoughts before consent if wee haue consented yet let vs not put it in practise and if we haue practised yet repent betimes and lye not in it Iames 1 14. The Apostle Iames maketh many degrees of sinne a drawing away a conâ—eption then the birth lastly death One sinne draweth on another vntill man become abhominable Hence it is that many make no bones of sin but swallow as many as are offered vnto them The common swearer cannot tell whether he doth sweare or not hee vseth it so familiarly and ordinarily that he maketh no scruple of it Lastly let the faithfull grow better better Vse 4 and learne to proceede from grace to grace and from faith to faith Rom. 1 17. and adde vertue to vertue 2 Pet. 1 5 6. and as hee that is vniust becommeth more vniust and he that is filthy becommeth more filthy so let him that is righteous be more righteous and he that is holy let him become more holye Reuelation 22 11. This is a certaine note of continuance and persuerance also of trueth and sinceritie Philip. 3. verse 12. Iohn 15 2. Let vs therefore make a beginning and enter into the practise of godlinesse one good worke shall draw on another and the longer that we continue in the exercise of pietie the more easie shall it bee vnto vs 1 Iohn chap. 5. verse 3. 6 And Ioshua the sonne of Nun and Caleb the sonne of Iephunneh which were of them that searched the land rent their cloathes 7 And they spake vnto all the company of the children of Israel saying The land which we passed through to search it is a good land The sinne of these persons is further declared in these words and the rest that follow They are admonished but they will not bee admonished rather they grow more obstinate and hard-hearted verifying the saying of Salomon Though thou shouldest bray a Foole in a Mortar amongst wheate with a Pestle yet will not his foolishnesse depart from him Prouerb 27 22. Heere wee haue an excellent speech of Caleb and Ioshuah verses 7 8 9.
euill man by another one of his enemies by another enemy neuertheles afterward they also perish They are his rod and when it hath bin imploied to scourge malefactors it is cast into the fire Doctrine But to passe these ouer which partly haue beene handled before Such as haue giuen vp theÌ„selues to sin do fill vp the measure of them and partly come more fitly to be handled after let vs consider this generall point that wicked men that haue sold themselues to sinne do at length come to that measure of sinne that no bandes or banks can hold them or containe them Such as haue giuen themselues vp to sin do not onely proceed in sinne wilfully and violently but come to that height that neither the iudgements of God nor his mercies can restraine them but they breake through all like an vnruly beast whom no hedge can hold no fence can order no boundes can keepe in whatsoeuer they be Ier. 5 8. 2 Chron. 36 13 14 16. Psal 50 17. Esay 1 3 4 5 6 7 8. And no maruaile For their hearts are obstinate Reason 1 their consciences are hardened and seared as with an hot iron so that they cannot be softened with the oyle of his mercies nor terrified with the fire of his threatnings nor broken in peeces with the hammer of his iudgements Rom. 2 5. They haue gotten hearts that cannot repent and therefore when sinfulnesse and obstinacy meet together there must needs be an exceeding great measure of iniquity Secondly because there is in such a great Reason 2 contempt of God his word now contempt ioyned with sinne maketh the sinne greater It is noted as the top of Esaus prophane hart that he contemned his birthright Gen. 25 34. It was a note of prophanenes to set it to sale to preferre his belly before the pledge of Gods fauour to sweare rashly and securely to passe ouer what he had done but to contemne and despise the grace of God passeth all the former and containeth the height and depth of his prophanenesse This argueth that the times wherein wee Vse 1 liue are growne to a maruailous height of impiety and that we are come to a fearefull degree of all prophanenes For not only grosse sinnes as great beames in our eies are to bee found among vs but euill men are carried violently with a full career in their sinnes like an horse without a bridle that rusheth into the battell We are growne to this perfection as it were to a complete age of sinne in the midst of the blessings and benefits of God we turne his grace into wantonnesse the more grace aboundeth the more sinne continueth and though he warne vs by his word yet we will not be warned His word is as the winde that passeth away Againe many men liue in sinne in the middest of the iudgements of God not onely generall iudgements but euen speciall vpon themselues Zeph. 1 12. yet they are setled in the dregs of their wickednesse nothing can turne them or amend them This cannot but argue a great height of impiety This maketh all sinne whatsoeuer to be vnpardonable when wee grow obstinate and sapped in our euill waies that nothing can preuaile with vs. Afflictions contemned abused briâ— moe afflictions If any haue a seruant or childe whom he hath warned of his euill course and lately corrected him for the same if this seruant or this childe should notwithstanding words and blowes vsed toward him continue to doe the same things would you not thinke that he deserued a greater measure of punishment Then let vs I pray you iudge our selues in this case God hath giuen vs his word and commandements to tell vs what we ought to do what not to do often sendeth his iudgments among vs for the farther manifestation of the truth of his word yet wee see men will to their old sins againe though they die for it that eternally in soule and body We must therefore expect daily a greater measure of Gods iudgements then before because wee continue obstinate and rebellious Secondly seeing nothing will hold vs from our sinfull wayes but we will rush forward it teacheth euery maÌ„ that it is our duty to humble our selues for our obstinacy impenitency and hardnesse of heart in that wee are so dull and slow of heart to beleeue and to repent of those things which we haue heard reprooued out of the word of God The heinousnesse of obstinate sinnes committed with an high hand wil appeare vnto vs by these particulars â—einousâ—d greeâ—esse of â—ate sins open First obstinate proceeding in sinne keepeth al mercie from vs as a thick cloud that suffereth not the comfortable light of the Sunne to shine in our faces This made the Apostle say that blindnesse was happened to Israel that they were not his people Rom. 11 25. Woe vnto them in whom this remaineth for God hath giuen vnto them the spirit of slumber eyes that they should not see and eares that they should not heare Rom. 11 28. Secondly it maketh the least sinne that a man committeth or can commit to bee like to that sinne against the holye Ghost that shall neuer be forgiuen neither in this world neither in the world to come Mat. 12 32. For it is not so much sin that condemneth a man for then all men should bee contemned inasmuch as all men haue sinned as obstinacie and wilfull continuing in sin And haue wee not therefore great cause to humble our selues for the same and to lament bitterly Thirdly it is a sinne against the Gospell it selfe and against the doctrine of saluation ought we not therefore to mourne for it Notwithstanding many are so farre from leauing off their continued practise of sinne that they repent of their repentance they are sorry that they haue turned and changed so farre â—epent of â—tance a â—â—us sin This is such a sin as maketh men odious in the sight of God and maketh them more acceptable to satan when they greeue that they haue a little broken off their sinnes and made a few steps some small beginnings to repentance This is an high degree of sinne and this was it that did fill the hardnesse of Pharaohs heart to the full He and his seruants were at the last content that Israel should depart out of Egypt this was some kinde of relenting and a bringing of their former hardnes to a better temper but they are much greeued for that which they had done and therefore they say one to another Why haue we done this that we haue let Israel go from seruing vs Thus it was also with the Israelites themselues they had hitherto proceeded toward the land of promise and as it were ranged themselues vnder the standard of God but now they repent of all that they had done and would needes returne backe againe into Egypt But on the other side when a man can mourne that he hath not mourned and repent that he
great matter that they haue done Lastly they are greeuous sinners sapped in them that make no vse of the crosses and afflictions that God sendeth vpon them that are no whit bettered or reformed or humbled by his iudgements Vse 3 Lastly it is our duty to pray vnto God that we may be kept and preserued from this high measure of sinne Psal 19 13. The Prophet prayeth to the Lord to keepe him from presumptuous sinnes This sheweth to vs that we are ready to fall into them And what do they but publish this as with a loud voice that cry out that God is mercifull and thereupon take occasion to goe forward presuming of his mercy We should be carefull to beg from God his grace that we may resist sin in the beginning lest our hearts be hardened by it Heb. 3 13 and we thereby be drawne in the end to make no conscience of sinne â—iect If any aske how wee may know whether we be willing to leaue sin and resist it in the beginning 〈◊〉 I answer we may examine our selues by the contrary rules to the former If a man make the law of God his delight and can therefore loue it make much of it because it maketh his sinnes manifest vnto himselfe hee certainely is no louer of his sinnes Thus it was with Hezekiah when he had receiued an heauy threatning of an heauy iudgement from the mouth of God hee submitted himselfe and said to the Prophet The word of the Lord is good â—g 20 19. which thou hast spoken Secondly hee loueth not his sinnes that loueth him that reproueth him for his sins He that imbraceth that Minister or that brother that telleth him of his corruptions certainely he is not determined to imbrace and entertaine his sins Thirdly he that is so farre from excusing of his sinnes that he is ready to accuse himselfe and he that is so farre from defending and maintaining them that he laboureth to reconcile himselfe to God and to haue a cleere conscience toward God and man hee doubtlesse shall not need to feare to come to the height of sinne Lastly he declareth that he is not besotted with the loue of his sinnes that loueth God that chastiseth him euen for his chastisements sake who so soone as any crosse befalleth vnto him presently runneth home to his owne heart and condemneth his sinne and iudgeth himselfe and layeth all vpon himselfe as iustly befallen him for his sins If these things be found in vs we may reioyce and be glad that albeit we cannot but commit the acte of sinne yet we keepe our hearts and soules from delighting in sinne and the affecting thereof Thus we may acquit our selues of a great deale of the guilt of sinne albeit not of the outward acte it selfe by seeking the asswaging and lessening of it 32 And while the children of Israel were in the Wildernesse they found a man that gathered stickes on the Sabbath day 33 And they that found him gathering sticks brought him vnto Moses and Aaron and vnto all the Congregation Here followeth an example of Gods iudgment vpon him that gathered stickes on the Sabbath day This is not to be considered in it selfe only but as it dependeth vpon the words immediately going before as a reason or an example of that law that whosoeuer doth any thing presumptuously or with an high hand shall die the death and albeit it be set downe after it yet I take it to haue bene done before it The Israelites had found out a man that had sinned not of ignorance or one that gathered stickes vpon necessity but they said to Moses as the Pharisies did to Christ touching the woman taken in adultery Iohn 8 4. We found her in the very acte so did they take this breaker of the Sabbath in the very acte of gathering stickes who rushed desperately against the law as a Shippe that dasheth it selfe in peeces against a Rocke for he sinned in contempt of God and his ordinances The Lord had deliuered his law to all Israel and repeated the same againe he had commanded it carefully to be kept and none to goe out of his place to gather Manna vpon that day Exod. 16 29. The obseruation of this day was the establishing of the whole law and the breach of it a destroying of the whole worship of God This did this wicked person know wel enough but he neuerthelesse would goe out of his place God hath said they should not kindle a fire throughout their generations that day Exod. 35 2 3. neither could he be ignorant of it yet he would kindle a fire to prouoke God to anger against him In this we see his sin and the manner of it he is brought to Moses and is put in ward Moses asketh counsell of God what shold be done with him God appointeth him for examples sake to be stoned to death which is done accordingly Obiect But this may seeme a small offence he did not beare any great burden on the Sabbath nor labour in the workes of his calling neither offend in any great matter he did onely gather a bundle of stickes and that as it should seeme but once he did not make any practise of it Answer I answer we must consider not onely the deed done but also the maÌ„ner of doing he did it to despise and despite God a sinne in whomsoeuer worthy of no lesse punishment then death it selfe Doctrine We learne from hence that euery sinne is so much the greater The lesse the thing is for which a man will sinne the greater is the sinne by how much lesse the thing is for which men sin I say the lesse the thing is for which a man will sinne and transgresse the law of God the greater alwaies is his sinne A man would thinke it nothing to picke vp a few stickes but the lesse it was the greater was his contempt of God that hee would runne into the breach of the law and prouoke the wrath of God for it Thus wee might speake of the sinne of our first parents God tried their obedience in abstaining from the fruite of one tree Gen. 2 17. and 3 3. yet they would taste thereof and thereby ruined themselues and al their posterity The matter wherein they sinned was small but the sin thereby was made the greater Esau is noted in holy Scripture for his prophanenes which was shewed in this that for one messe of broth he sold his birthright Gen. 25 33. Heb. 12 16. So is it spoken of Iudas that for thirty shekels he sold his Master and betraied the Lord of life into the hands of sinners Mat. 26 15. 27 5. A goodly price at which he that is God of heauen and earth heire of all things was valued saith the Prophet Zachary ch 11 13. The lesse the reward was the greater was his iniquity for thereby he made it manifest at how vile how base and small a price our Lord Iesus Christ the
God from the example of Christ and from the practise of the Apostles their hypocrisie is made open and euident to all they can now no longer hide it They teach and maintaine that heretical Princes especially being excommunicated shold not be obeyed Thus they blanch the matter whereas Paul taught and practised obedience for conscience sake Rom 13.2 5. and that such as resist purchase to themselues iudgement Vse 3 Thirdly we are to iudge no otherwise of all such as transgresse the Law of God whatsoeuer their allegations be How many men are there that thinke euen grosse and palpable sinnes to be no sinnes at all because they can blanch and colour them ouer How many thinke to excuse their ignorance as if it were no euill at all why is there no more store of knowlege in our dayes among masters and seruants why so much store of blindnesse in the matters of God O say they We are dull and forgetfull we haue our callings to follow we must prouide for wife and children This is a wilfull ignorance this shall excuse no man Such can finde and take time enough for the world but they lacke time to lay a good and sure foundation for the world to come Some pretend their age and infirmity which hinder them from comming so often to the house of God But many of them haue resorted no better to it in their youth and as yet they haue strength enough also to walke farther for their pleasure God knoweth their hypocrisie that they are able to doe more in ciuill things It is a common practise in the common sort to pray for the dead God bee with him the Lord rest his soule God haue mercy on him God send him a ioyfull resurrection and such like What say these ignorant persons this testifieth our loue and our charity This is a blanching of the matter and the casting of a new paint vpon a rotten post For who are these that pray for the dead but such as neuer prayed for them being aliue nay doe not indeed know which way to pray When the Scripture taxeth shewes of hypocrisie and reprooueth priuate prayers in publike places they haue their answere ready they doe it to stirre vp to deuotion and to fill and prepare themselues to performe holy duties 1 Cor. 11.21 22. Yea but this ought to be done at home priuate places are appointed for priuate actions and publike for such as are publike They kneele downe to their owne deuotions that sildome or neuer pray at home and haue no care to prepare themselues priuately before they come whereas GOD knoweth and man knoweth and the Minister knoweth that these men that are so deuoute at priuate prayer in open places sit most prophanely most vnreuerently and vnseemely at publike prayers Touching the Sabbath day it is notoriously knowne what blanches they haue to couer their vile blemishes or rather their sores as that a man may learne as much at one Sermon in the forenoone as he can wel meditate vpon in the afternoone and practise all the rest of the weeke O how doe these deceiue themselues God knoweth the heart of these hypocrites It is not the care they haue of meditation and practise that causeth them to speake this for how doe they spend that time but in pleasure and vanity So for the Sacraments they say they cannot come to communicate because they are not in charity with their neighbours they are not prepared as they ought to be Thus they thinke to creepe away in the darke and to bee holden excused But this is to excuse one sinne with another and to adde sinne vnto sinne Lastly this must teach vs on the contrary Vse 4 that we must not colour our actions like hypocrites and pretend to iustifie our selues when we know they are euill This is a signe of an euill heart and of a guilty conscience this is no better then to binde two euils together in one bundle first to dare them to doe euill and then to colour it And this latter is worse then the former it sheweth lesse grace and more corruption God cannot be deceiued by any pretence cunningly contriued though man may be because our most secret actions and imaginations are manifest before him This prouoketh Gods wrath the more and when we must appeare before his righteous iudgement all things shall appeare as they are and all colourable pretences shall vanish away as smoake and all things shall appeare as they are indeed God is a perfect light he dwelleth in light that none can attaine vnto 1 Tim. 6.16 and yet if he bee not light enough hee will take other lights to helpe him and search Ierusalem with candles that hee may punish the men that are setled on their lees that say in their hearts The Lord will not doe good neither will he doe euill Zephan 1.12 Then certainely he will discouer all euen the secret parts of thy heart which now thou goest about to hide and conceale Then he will make vs know that he knew all things which are written in this booke of remembrance 4 And when Moses heard it hee fell vpon his face 5 And he spake vnto Korah and vnto all his company saying Euen to morrow the Lord will shew who are his and who is holy and will cause him to come neere vnto him euen him whom hee hath chosen will hee cause to come neere vnto him 6 This doe Take your censers Korah and all his company 7 And put fire therein and put incense in them before the Lord to morrow and the man whom the Lord doth chuse the same shall be holy Ye take too much vpon you ye sonnes of Leui. Heere beginneth the proceeding against these seditious first by Moses and then by God himselfe The Lord first setteth his Ministers on worke to deale with this people if that will not serue then he will take the cause into his owne hand First Moses fell on his face a common gesture vsed in prayer thereby no doubt making supplication to God to appease the multitude Then hee turneth his speech to Korah and appealeth to the iust iudgement of God that it would please him to decide the question whom he had chosen to bee his Priests as Eliah did 1 King 18.24 in their halting betweene two opinions Then in the end he returneth their false accusation iustly vpon their owne heads and sheweth that hee was not afraide of their faces they had said to Moses and Aaron Ye take too much vpon you seeing all the Congregation are holy he payeth them home in their owne language Ye take too much vpon you ye sonnes of Leui Heere Moses setteth forth the dignity of the Ministery that there is a speciall couenant and agreement betweene God and his Ministers â—ctrine The doctrine It is a speciall fauour that God maketh a couenant with his Church â—e Miniâ—rs are in â—ciall grace 〈◊〉 fauour 〈◊〉 God that they shall bee a precious people in his sight
was with power Math. 7 21. Luke 4 32. and they were astonied at his Doctrine In his works and myracles Math. 11 â— Iohn 5 36. and 10 25. because they plainly proued him to be God The doctrine of Christ serued for faith the myracles serued for the doctrine forasmuch as they tended eyther to prepare the mindes of men to receiue the doctrine 1 Cor. 14 â— or to strengthen faith in the doctrine already receiued Iohn 14 11. Both these were committed to writing by the will and appointment of Christ himselfe to further the faith and saluation of the people to the end of the world The doctrine long since written is no otherwise to be regarded then the liuely voice of Christ if he were among vs we heard him preach to vs as the Iewes did and the myracles that are written are no otherwise to be esteemed â—ede no â—yracles â—me â—racles then if we saw them done before our eies so that wee need no other no new myracles to confirme the doctrine of Christ of his Apostles They were needfull when the Gospel was first planted and seemed strange in the world as it were in the infancy of the Church That truth is already plentifully confirmed except we should account it new euermore Hence it appeareth how found vnreasonable the Romanists are that require of the Ministers of the Gospel to confirme their calling by myracles For thus they reason Extraordinary callings are to bee confirmed by myracles but the planters of our Churches shew no myracles therefore their calling cannot be of God These are like to the Iewes of whom Christ speaketh Mat. 12 38. If I should aske of them what signes and myracles the Prophets shewed Nathan Iddo Obadiah Micah many others I think their best answer would be silence Wee reade expresly that Iohn the Baptist did no myracle Ioh. 10 41. yet was his calling extraordinary The rule that Christ giueth vs to discerne false doctrine from the true is this By their fruites ye shall know them Mat. 7 16. The doctrine that is taught is the true fruite they are known therfore by deliuering the doctrine not by working of myracles We teach no other doctrine then is set downe in the Scripture so that it is sufficiently confirmed by myracles already For if the doctrine of the Apostles be our doctrine doubtlesse the myracles of the Apostles are ours also which may not bee seuered and diuided from the doctrine it selfe 〈◊〉 defens This then discouereth the weaknesse of Turrian the Iesuite who is more ridiculous theÌ„ the rest that asketh the question how wee know that Luther was a teacher raised vp of God and what myracle he euer wrought as also when he telleth vs that if any should aske of them what signe they haue giuen to them of God they haue this myracle the Sacrament of orders A very vnorderly answer whereby it appeareth that he knoweth not what a myracle is For who can call an ordinary thing a myracle As well we may say the preaching of the word is a myracle yea we may better say that the wonderfull effects wrought by the Gospel are a myracle whereby faith is wrought in the hearts of the elect and eternall life begun in them If we will not beleeue the truth of the Gospel by beholding the glorious effects which it worketh in the consciences of men it appeareth euidently that we would not beleeue though we saw a thousand others yea though one should come from the dead vnto vs Lu. 16 31. 7 And Moses laid vp the rods before the Lord in the Tabernacle of witnesse 8 And it came to passe that on the morrow Moses went into the Tabernacle of witnesse and behold the rod of Aaron for the house of Leui was budded and brought foorth buds bloomed blossomes and yeelded Almonds We haue in these words the obedience of Moses in word and worke to the former commandement as also the performance of the promise that God made touching the budding of Aarons rod. Consider in these words Doctrine Obedience is required of al Gods seruant that it is the property of Gods children to yeeld obedience to his word so soone as the same is deliuered and reuealed vnto them All the faithfull are commended in holy Scripture in this respect The ten lepers that were commanded to shew themselues to the Priest prepared themselues immediately to go though as yet no cleansing or curing appeared in the flesh Lu. 17 14 15. they neuer consulted with flesh and blood they beleeue that Christ was true of his word able to performe in deed what he had promised in word Thus did Noah wheÌ„ God commanded him to build an Arke thogh he had many discouragements the greatnesse of the worke the length of the time the mockings of the wicked the danger of putting himselfe into it and committing of his life to the mercy of the raging waters yet none of these could terrifie him Heb. 11 7. but by faith hee ouercame them all Peter being commanded of Christ to let downe his net to take fish sheweth that he had wearied himselfe his fellowes all night neuerthelesse at the commandement of Christ he let it down hoped for an happy issue Lu. 5 4 5 6. Thus haue Gods childreÌ„ alwaies done let vs therefore beware of disobedience vnder what preteÌ„ce soeuer it be Saul had his excuse he could set a faire face vpon a bad cause but hee was punished with the losse of his kingdome 1 Sam. 15. Woe had it bene to Naaman who shewed himselfe discontented with the Prophet because he being before instructed of God had willed him to wash himselfe seuen times in Iordan he had gone away a leper as he came if he had not hearkned to the counsel of his seruants 1 Ki. 5 10 12. Moses was shut out of the land of promise because he obeyed not God in striking the Rock Psal 106 33. but spake vnaduisedly with his lips The Prophet receiued a commandement froÌ„ God that he should go to Bethâ—el reproue the idolatrous worship of the two calues that Ieroboam had set vp and that he shold neither eate not drinke in presence with the idolaters 1 Ki. 13 8 9. but because he did contrary to the commandement he was torne in peeces of a Lyon paying the punishment of his disobedience and teaching vs by his example obedience to God Againe Doctrine obserue that God performeth more then he hath promised He onely told Moses God is better then his word that the mans rod whom he had chosen shold blossome but it appeareth that for farther manifestation of the truth of his word and the dignity of Aaron he verified more for the Lord did not only cause it to bring foorth buds and to bloome blossomes but likewise to beare almonds We see then from hence that such is the goodnes of God that he performeth and bringeth to passe more then he promiseth to
burthen vpon their consciences pressing them downe that they are found vow-breakers and haue broken their faith and promise made to God Let vs all remember that wee haue vowed to God our selues Deut. 23 21. and take heed we performe that which we haue vowed lest it bee imputed vnto vs for sinne Lastly it followeth from hence that such Vse 4 speciall and peculiar vowes as we haue made vpon particular occasions as euery one hath had cause in time of warre sicknesse necessity trouble and danger we must be carefull to keep and to pay our due and debt vnto God If wee feele our selues slacke and slothfull to good duties we may stirre vp our selues and binde ourselues by some earnest and faithfull promise to God If we be inclined to any vice we are to doe the like If a man haue fallen into whoredome and fornication hee may 2 Cor. 7.11 to bridle and halter his lusts vow neuer to delight in the harlots company If we haue fallen into drunkennesse wee may vow fasting and abstinence yea the abstaining from all hateful houses of drunkennesse being allurements prouocations to the same The oppressor may vow restitution and mercy to the poore Luke 19.8 Dan. 4.24 to stir vp his affection the better to performe it Now in al these we must beware and take heed that we be not rash in the words of our mouth nor hasty to vtter a promise before the most high What a reproach and blemish is it in such as will readily promise much to men and yet performe at leisure little or nothing Doe not all despise such persons But the fault and offence is more grieuous when there is a set and solemne promise made to God and not performed So then we that require true honest and iust dealing toward our selues and promises to be kept to our selues by a day haue wee done the like to God our Lord Let vs enter into our selues and examine our hearts a litle Wee are ready in sicknesse in want in great affliction and aduersity to vow and solemnely to promise if God deliuer vs to glorifie him to be thankeful and obedient vnto him to enter into repentance and amendment of life When a man hath loosely and lewdly spent his time in drunkennes riotousnes idlenes wantonnes enuy hatred contempt of God and his word if God strike him with greeuous sicknes that he feareth death as the messenger sent of God to seize vpon him then doth he tremble then doth he desire that God wold haue mercy vpon him and then doth he make vowes If God restore me to health againe and giue me life I will neuer bee the man I haue beene I haue beene giuen to drunkennesse I will neuer haunt the Ale-house I haue led a naughty life I haue dishonoured God and despised his word I will hereafter obey his voyce and attend to his word I haue hated the children of God I wil hereafter shew my loue to them renouncing my sinnes and liuing to Gods glory Oh what goodly promises are these and how well were it if men did so indeed and how were it to be wished that as they haue opened their mouth vnto the Lord so they would doe according as they haue promised But when God hath heard their prayers and restored them to health marke and yee shall finde that for the most part so soone as they are recouered and are able to craule out of the dores they returne againe to their former wayes 2 Pet. 2.22 as the dog to his vomite and the Sow that was washed to her wallowing in the myre What shall we say of these men Nay what may we not say of them Are they not couenant breakers and greeuous offenders against God They are like vnto Pharaoh King of Egypt when the hand of God was heauy vpon him and his people Exo. 9.27.35 then he humbled himselfe hee confessed the righteousnesse of God the wiâ—kednesse of his people and the heinousnesse of his sinnes Then Moses and Aaron must bee sent for in all haste to pray for him whom hee before despised in his heart and scorned in his talke yet so soone as the plague was ceassed and the hand of God remooued hee hardened his heart and would not let the children of Israel goe But hee dallyed so long with the iudgements of God Exod. 15.19 that he deceiued himselfe and in the end was drowned in the red Sea as the Flye that playeth with the candle vntill she be burned and consumed in the flame So when men haue beene terrified with the hand of God haue confessed with teares their vngodly behauiour and haue promised and vowed to God if he would restore them newnesse of life and repentance from dead workes and yet being restored and recouered being as vile in sinne as loose in life as beastly in behauiour as they were beforr God hath in iustice striken them againe for their vnthankfulnesse so as they haue dyed in fury and frenzy without any appearance of grace or assurance of mercy or remorse of conscience or acknowledgement of sinne or crauing of pardon or hope of forgiuenesse or signe of sorow or ioy of heart or consolation of spirit or purpose of amendment Matt. 27.3.4 but are wholly possessed with a shame of sinne and guilt of conscience and feare of iudgement and the flashings of hell fire Doth not this shew that Gods wrath is heauy against such vnfaithfull persons as breake their oath and falsifie their promise made vnto the Eternall who alwayes keepeth couenant with vs and will not alter the word that is gone out of his mouth Psal 50. â— O consider this ye that forget God lest he teare you in pieces and there be none that can deliuer you Contrariwise to conclude let vs follow the example of Dauid Psal 66.13 14. I will goe into thine house with burnt offerings and will pay thee may vowes which my lippes haue promised and my mouth hath spoken in mine affliction Verse 3. And the Lord heard the voyce of Israel Here is the fruit and effect of their prayer and humiliation shewing also the lawfulnesse and approbation of their vow God accepteth and respecteth them in their distresses From hence we doe learne that God heareth and granteth the prayers of his children Doctriâ— God heaâ— and granâ— the Prayâ— of his châ—dren For howsoeuer sometimes hee deferreth to heare and hearken to their prayers to exercise their faith to kindle their zeale in prayer to teach them whence good things proceed to sharpen their hunger to make them highly to esteeme the graces long begged and to proue them by delay yet in the end God heareth and helpeth he granteth and giueth the things which they aske according vnto his will This the Prophet declareth Esay 65.24 Before they call I will answer and while they speake I will heare And Psal 120.1 I called vpon the Lord in my trouble and he heard me And againe Psal 145.18 19.
Sun the Moone and the Starres should bee pulled out of heauen Deut. 4.19 Ier. 7.18 in as much as the whole hoste of heauen haue beene worshipped as gods So the bread and wine in the Lords Supper should be abolished seeing they haue beene horribly abused to palpable idolatry Besides wee must make a double difference in the deciding of this doubt First betweene the ordinances of God abused to superstition and the inuentions of men abused to superstition The meere deuices of men when once they are abused may be taken away but the ordinances of God which he hath appointed must not bee repealed and refused for the abuse of them Againe wee must make another difference betweene the ordinances of God instituted vpon speciall and particular occasion for a temporall benefit at some one time and such ordinances of God as haue necessary and perpetuall vse which for no abuse are to be omitted and cut off as the Sunne the Scriptures the Sacraments and such like But the brazen serpent was not so wherefore by Hezekiah it was religiously demolished and destroyed albeit at the first setting vp it were a comfortable and profitable ordinance of God for the present good of his people yet being grosly abused and then no necessary vse of it remaining to the Church counteruailing the danger of the continuance thereof 2 Kings 18.4 he is commended by the Spirit of God for his zeale toward God in stamping it to powder and vtter defacing that brazen stuffe Neither did he account it sufficient to withdraw worship from it or to forbid the people to burne vnto it or to send out the Leuites to instruct them better in the seruice of God or to punish such as gaue the glory of God whereof he is iealous to a molten image Esay 42.8 but cast it downe in detestation and the better to auoyde the sinne tooke away the occasion which was as a stumbling blocke before their eyes Verse 4 5. The soule of the people was sore greeued because of the way for the people spake against God and against Moses c. Heere we see how they fall againe into their former sin and murmuring so often noted in this booke and elsewhere as Exod. 15.24 and 16.2 3 and 17.2 3. for the greatnesse of their labour for penury of water for lacke of flesh for want of dainties delicates they distrust Gods great prouidence and for these rebellions they had beene often greeuously punished yet loe they fall into the same sinne againe Their tents were replenished with his heauenly blessings all places did yet smoake with the fire of his iudgements yet beholde there is no ende of their rebellions verifying the saying of the Prophet Can the Blacke-Moore change his skin Ier 13.23 Nazian orat 1 â—n Iulian. or the Leopard his spots then may ye also doe good that are â—â—â—stomed to doe euill Heereby wee learne four our instruction Doctrine Our weakenesse is such that we are ready to fall againe inâ—o the same sins which we haue renounced that lamentable is our condition if God leaue vs we fall into the same sinnes againe and againe which before we refused and renounced I say such is our great frailty and weaknesse if we be not stayed and vnderpropped by the assistance of the Spirit that we returne with greedinesse vnto our former sinnes which wee seemed to haue forsaken and abiured This the Prophet plentifully teacheth Psal 78.40 41. How oft did they prouoke him in the wildernes and greeue him in the desert yea they returned and tempted God and limited the holy one of Israel Thus did Pharaoh Exod. 9.37 38. I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for me for it is enough and I will let you goe but when the haile was gone and the thunder ceassed and the iudgement was remooued his heart was hardened and hee continued in his sinne The like we see in Saul who could cleare Dauid more then he His owne conscience rouzed him vp which before was asleep and he confesseth with teares Thou art more righteous then I 1 Sam. 24.17 18 and 26.21 22. for thou hast rendred me good and I haue rendred thee euill thou hast shewed this day that thou hast dealt well with mee for as much as when the Lord had closed me in thine hands thou killedst me not yet the same Saul fell againe into the same sinne and acknowledgeth his owne wickednesse I haue sinned come againe my sonne Dauid for I will doe thee no harme because my soule was precious in thine eyes Wee see this in the example of the Israelites in the booke of Iudges Iudg. 3.7 12 and 4 1 2 and 6.1 2. they committed euill againe and againe they transgressed by idolatry they knew what that sinne was they had experience of Gods seuerity against it they had confessed it and cryed for mercy yet the same people and the children of the same people not taught by their former falles nor admonished by former iudgements nor instructed by former deliuerances doe proceed in the same sinne and prouoke God to punish them by their relapse into the selfe same iniquities Heereunto commeth the allegory and similitude of the vncleane spirit that wandred in the wildernesse and ranged vp and downe without rest but in the end found his house empty Mat. 12.45 46 swept and garnished so that he tooke seuen other spirits worse then himselfe they enter in and dwell there So the places of the Apostle Heb. 6. Do directly offer this point that many sinne againe after the receiuing and acknowledgment of the truth according to the faying of the Wise man Pro. 26.11 As the dog turneth againe to his owne vomit so a foole turneth to his foolishnesse So that except the Lord vphold and hold men backe they fall into the same sins before committed and prouoke him afresh by those sinnes which before they refused Reason 1 For first of all who is the author of constancy and perseuerance in any good worke Is it of our selues Is it of our owne power Nay as euery good giuing and perfect gift is of God so he that in his nature is vnchangeable giueth vs the gift to stand and preserueth vs from falling as the Apostle teacheth Rom. 11.18 19 20. Where he taketh away all occasion of boasting from the Gentiles against the Iewes reasoning from their chargeable condition not being firmely fastened and deepely grounded as the roote it selfe but mooueable and mutable as the boughes and branches knit to the root being easie to be broken off So then God is the author of constancy and of perseuerance Phil. 2.13 Who worketh in vs both the will and the deed not man by his own proper strength who if he be not stayed by him that is the stay and strength of Israel he falleth into horrible sinnes and such as goe against his owne conscience as may appeare very euidently
Secondly we are taught heereby to stand in feare of God Mat. 8 26 27. to tremble vnder this mighty Commander of sea and land and to beware we do not teaze with him or prouoke him to anger indignation against vs seeing he hath so many royall Camps of armed souldiers in readinesse to be reuenged of vs to destroy vs when and how and where it pleaseth him He is able to cut vs downe as grasse to blow vs away as dust to sweepe vs away as dung to tread vpon vs as wormes of the earth he needeth no weapon for the matter hee can scatter vs as chaffe before the winde he can make the least dust to be our death and the smallest vermin to be our destruction If he arme the silly simple flye it is able to work out our confusion and is farre aboue our power to encounter and buckle withall These are the men of war that God chuseth to wage battell for him and to pull downe the hautinesse of our hearts Let vs profite to humility and stoope downe vnder his hand He can as easily send strange plagues strange diseases mortality among vs as hee in former times hath done This the Prophet Ieremy teacheth chap. 5 21 22 24. Heare now this O foolish people and without vnderstanding which haue eyes and see not which haue eares and heare not feare ye not me saith the Lord Or will ye not bee afraid at my presence which haue placed the sand for the bound of the sea by a perpetuall decree that it cannot passe it though the waues thereof rage and rore they cannot preuaile or passe ouer it Lastly this teacheth that none can escape Vse 3 iudgement and though hand ioyne in hand the vngodly shall neuer go vnpunished For as it ministreth comfort to the faithfull in all daÌ„gers to put their trust affiance in God who hath so many souldiers and seruants to protect and defend them so on the other side it assureth tribulation and anguish death and destruction to euery soule that doth euill Looke how many creatures he hath so many meanes he hath to destroy vs and we cannot escape if we be at warre and defiance with him If God be on our side who shall be against vs Rom. 8 31. But if he bee against vs what creature shall stand with vs Nay what creature is not armed against vs If God bee our enemy nothing in heaueÌ„ or earth can shew vs any good or be in league and friendship with vs but is ready to bid vs battell and to proclaime open warre against vs. Therefore the Prophet saith God is iealous and the Lord reuengeth Nah 1 2 5 â— he will take vengeance on his aduersaries and heere serueth wrath for his enemies the Lord is slowe to anger but he is great in power and will not surely cleere the wicked the Mountaines tremble and the Hils melt before him the earth is burnt at his fight yea the world all that dwell therein Who can stand before his wrath his wrath is powred out like fire and the Rockes are broken by him If a man were compassed about with thousands of his enemies and hemmed in on euery side with a mighty hoast ready to draw their swords and discharge their Ordinance at him would hee not despaire of deliuerance and put his soule in his hand as the Prophet speakes This is the estate of all naturall and wicked men All creatures aboue their head and vnder their feete on the right hand on the left hand and round about them before them and behind them are set against them haue made a generall conspiracy against them It were a vaine hope and foolish presumption for such a prisoner to dreame of freedome deliuerance The murther of Abel lying heauy vpon the heart and conscience of Caine Gen. 4 1â— made him stand in feare of euery creature that came to meete him or ouertooke him If then we would be at peace with the creatures and finde peace in our own selues which passeth all vnderstanding labour first of all to be at peace with God Let him haue no quarrell or controuersie against vs. Let vs send out an Embassage of peace â—14 32. and hang out of our hearts a flag of truce that he may call backe his army from pursuing of vs. If he once blow the retreate all his souldiers retire they are all able to doe vs no hurt the stones of the streete shal be in league with vs all creatures shall serue them that serue the Lord. Seeing therfore the least of Gods creatures are made by him too strong for a kingdome who shall bee able to resist his power Seeing in his wrath he can arme all the creatures in heauen and earth against vs the meanest whereof is aboue our strength what vain hearts haue we in our brests and what wicked tongues in our prophane mouthes to thinke and speake it that we will shift well enough with his iudgements Let vs shake at his infinite power betimes lest the fire of his iealousie burne against vs and it cannot bee quenched Let vs tremble at our security and presumption that haue taken hold vpon vs lest the guiltinesse thereof shake and shiuer vs in peeces for euermore seeing he bringeth out his armies by number calleth them by their names Esay 40 26. Verse 7. Then the people came to Moses said We haue sinned for wee haue spoken against the Lord and against thee Marke heere how the Israelites seeke helpe and succour of Moses A man would haue thought that this rout of Rebels of all other would not haue gone to Moses nor haue stooped downe to him whom before they had contemptuously scorned contumeliously abused and despitefully spoken against yet in their misery they making a vertue of necessity come with one accord to Moses to be helped succoured to be releeued and praied for they can finde no comfort nor remedy but in him We learne from hence â—trine â—ked are â— driuen â—eke helpe â—e â—godly â— they â— despised this doctrine Such as are disobedient wicked are oftentimes driuen to seek comfort and helpe of the godly whom they haue scorned and derided reuiled and spoken against I say vngodly men and such as blaspheme God and are enemies to God and to his seruants are many times inforced and constrained to sue to them whom they haue despised and to seeke to them in their necessity and extremity when they are in affliction and the hand of GOD is any wayes heauy vpon them This appeareth in many places of the word of God Abimelech hauing taken the wife of Abraham and wronged him in the most precious part of his possession â— 20 7 17. standeth in need of his praier that he might liue bee healed of the diseases that God had laide vpon him and his people In like manner Isaac was hated of the Philistims they enuied his riches they stopped his wels
our Ministery and teach vs to waite patiently vpon the Lord who Prou. 16 7. wheÌ„ the waies of a man please him will make his enemies to be at peace with him and alter their hearts as pleaseth him This is a very great dignity and high priuiledge that God bestoweth vpon his poore and contemptible seruants reprochfull in the world 1 Cor. 4 9. a gazing stocke to the wicked accounted as the off-scouring of the earth a wonder to men and Angels this is their honour and preheminence they are magnified of God and respected of the wicked in their manifold miseries when God toucheth them in body or afflicteth them in minde or punisheth theÌ„ in goods or layeth his hand vpoÌ„ such as neerely concerne them in the flesh Excellent then is the estate of Gods children aduanced by him and a great honour vnto them that their enemies are brought vnder them are made to sue vnto them God is able to deliuer them from contempt and to giue vs for the truths sake a due regard and reuerence when he will So he magnified the ministery of Moses and Aaron as we heard before when Pharaoh could finde no comfort in his inchanters and sorcerers nor any helpe in his gods or Idols Exod. 9 28. he is forced to seeke comfort help of those despised Ministers messengers that were before hated of him for Moses must pray vnto God for him So he magnified the ministery of his Apostles so that the stubborn and stiffe-necked Iewes that could not abide the Gospel nor the Preachers of the Gospel being wounded in conscience came to Peter and the rest of the Apostles saying Men and brethren what shall we do Acts 2 37. The laylour mentioned in the 16 of the Acts v. 26 27 29 put the Apostles into close prison made their feet fast in the stockes but when the earth quaked the prison doores opened and euery mans bandes were loosed when once hee was waked out of sleepe and his conscience out of security he called for a light leaped in he came trembling and fell downe before Paul and Silas could finde no comfort but from them whom before he had cruelly entreated nor recouer himselfe from the gulfe of desperation into which he was entring but by their blessed ministery who ministred a word in due season to the weary soule to the heauy heart and to the conscience burdened and oppressed with sin So he magnified the ministery of Iohn the Baptist who was reuerenced of the couetous Publicanes of the violent souldiers and of the mercilesse people Lu. 3.10 12 14 so that they demanded of him What shall we doe Thus hath God dealt from time to time compelling the wicked to know and to acknowledge his faithfull Ministers to his great glory and our endlesse comfort It is a vaine needlesse feare in many that feare the fall and decay of the Ministery the vtter ruine and ouerthrow of the Ministers of the word There are many trades of this present life that will neuer decay nor weare out of vse So long as building planting sowing and tilling of the ground are in request there will be vse of the builder of the planter of the husbandman Who feareth the contempt of haruest men in the time of haruest Who feareth the discharge of watchmen while the City is besiedged Who feareth that no reckoning will be made of Shepheards so long as there are sheepe to be attended and wolues to bee feared The Ministers are the Lords builders the people are his building the Ministers are his husbandmen the people his husbandry the Ministers are the Lords haruest men the people his haruest to bee gathered into his barne This the Apostle teacheth 1 Cor. 3 9 Christ our Sauiour Mat. 9 37. So long therefore as God hath a Church to bee builded a Vineyard to be planted a Field to be tilled a Flocke to be watched an Haruest ripe and ready to be reaped we need not to be afraid of the decay and downefall of the Ministery For so long as men haue soules to be sued the meanes of saluation shall be continued We see this in the history of the Acts how diuersly it pleased the Lord to dispose of this his ordinance Where he had no people to be called he suffered not the Apostles to go thither Acts 18 10 11 but where hee had much people there he commanded theÌ„ to labor more and to tarry longer and suffered them not to depart so soone as they would Wherefore let vs bee bold and constant in the worke of the Lord and not feare to labour in his Vineyard knowing that our worke shall not be in vaine assuring our selues that he will hold vp our heads whom we serue and maintaine his own ordinance vnto the coming of Iesus Christ We haue spoken against the Lord and against thee we haue sinned The people of Israel being brought to true repentance by the former iudgment of the fiery serpents do not content theÌ„selues to confesse their sins in generall saying We haue sinned but they acknowledge the particular offence that had brought vpon them that particular iudgement As then they felt the iudgement in particular so they haue a feeling of their speciall and particular sin Doctrine We must wâ—nesse our repentance by acknowledging our parâ—cular sins thâ— trouble vs. This teacheth that howsoeuer we are to repent craue pardon generally for generall sins vnknown sins yet we most be most pressed perplexed touched and greeued with particular sins This truth appeareth liuely in the practise of NaamaÌ„ who being won to the faith by the experience which he had of the mercy power of God as also the Ruler was by the myracle shewed vpon his sonne Ioh. 4 53 he was touched with a feeling of his former idolatry and confessed his great blindnesse in the corrupt worship of false gods Hence it is that he desireth God to be mercifull vnto him that in going with his master into the house of Rimmon 2 Kingâ— 5 13 and he leaning on his hand he had worshipped that Idoll to the dishonour of God and the wounding of his conscience The words themselues will naturally beare this construction For we must vnderstand them of the time past not of the time to come of his crauing pardon for that which he had done and not for that he would do He was a true conuert and testifieth his conuersion by acknowledging his former impiety and promising to forsake the same and to worship the true God hereafter This is indeed true repentance wheÌ„ we are ready and willing to acknowledge those particular sins and trespasses that lie heauy vpon the conscience and haue called downe particular iudgements vpon vs. We haue a notable patterne of this kinde of repentance in the Prophet Psal 51 1 14 thus do the people of Israel deale in their conuersion 1 Sam. 12 19 and many others 1 Tim. 1 13. 1 Cor. 15
9. Acts 2 23. Luke 19 8. The reasons First because repentance onely Reason 1 made generally confusedly for knowne sins is neuer true repentance but a common hypocriticall repentance of one resolued and setled to continue in sin not yet touched with a true feeling thereof True it is for secret and vnknowne sins which we in weaknesse ignorance commit the Lord accepteth a general confession as we see in the practise of the Prophet Dauid saying Who can vnderstand his faults Cleanse me from secret sins Psalm 19 12. Thus did the rest no doubt of the godly deal such an acknowledgment of their vnknown sins which they tooke not to be sins did they make in a general manner which were hidden not onely from other men but euen from theÌ„selues This we may say of their polygamy or their marrying of many wiues and other their dail infirmities Secondly we must make a particular account to God at the houre of death when we Reason 2 must pleade guilty or not guilty at his bar A generall reckoning and account will not then be taken neither will the Lord set before vs grosse summes but the account shall be made of specials which may cause the stoutest and strongest men to tremble and quake for very feare of that day All the sinnes of thy former life shal be represented before thee like â— squadron of enemies ready set in battell aray to assault thee to giue in euidence against thee This is taught and witnessed vnto vs by the Apostle Iohn describing the manner of iudgement to which we shall be summoned Reuel 20 12. I saw the bookes opened and the dead were iudged of those things which were written in the bookes according to their works It standeth vs vpon in regard of these bookes to make vp our bookes and to looke to our reckonings forasmuch as we must gaue an account of our stewardship Luk. 16 2. Let vs now make vse of this doctrine First Vse 1 we learne from hence that it is not enough to say we are sinners and so to cry God mercy for a paâ—g or a brunt and so away or to desire God to forgiue vs our sinnes but we must vncase our selues and vncouer our particular trespasses if we would haue God to couer theÌ„ with the precious garment of Christ If a sicke man come to the Physition and onely tell him he is sicke and neuer shew him his particular greefe and disease that troubleth him in what part he is pained and in what sort he is taken he can neuer look to be cured and restored to health If we come vnto God the Father of spirits and Physition of soules and onely say We haue sinned we cannot assure our selues of pardon We declared before that we must coÌ„fesse our vnknowne sinnes generally but our knowne sinnes we must confesse particularly without any excuse or defence without any hiding or diminishing of theÌ„ as the same Prophet doth after he had sinned in numbring of the people I haue sinned greatly because I haue done this thing â—hro 21 8. c. Wherfore â—t standeth vs vpon with great greefe heauinesse of heart to confesse our speciall sinnes to giue sentence against our selues and to pray with earnestnes of spirit as for life and death for the pardon of our offences which we haue committed at such and such times in such places with such persons and in such manner otherwise our repentance is only in shew and for fashion sake which is neuer acceptable to God being done in hypocrisie and without a conscionable feeling of sinne in the soule Vse 2 Secondly this particular confession ouerthroweth and ouerturneth sundry corruptions and abuses in the case of repentance It condemneth all impenitent persons such as liue continue in one estate neuer sorrow for any sinne neither at any time turne from it neither haue any feeling or â—â—eefe for sinne neither know what it meaneth This is a dangerous estate and a most perilous iudgement For as a sick man is then most dangerously sick when he hath no feeling of his sicknesse and is ready to say he is well and hath small sense or none at all of any paine or perill so sinfull man is then in greatest misery by reason of his sinnes when hee thinketh himselfe to bee no sinner Such one is farre off from mourning sorrowing for sinne from turning from them and returning to God seeing be taketh himselfe to be in good â—ase and to stand in need of no repentance Such were the Pharisies in the dayes of Christ whom he reproueth Mat. 9 12 13. Besides it coÌ„demneth ceremonial repentance which carrieth an outward shew of dying to sinne but is separated from the inward truth of a sound heart Thus Saul repented 1 Sam. 15.74 and 26 21 and 24 17 18. And Ahab rent his clothes but not his heart hee fasted from food but not from sinne 1 Kin. 21.27.29 Thus the hypocrites repent mentioned in the Prophets when a man afflicteth his soule for a day Esay 58 5. Mic. 6 7. and boweth-downe his head as a bulrush yet looseth not the bondes of wickednesse and therefore immediately afterward he imbraceth his former sinnes and returneth to his old wayes as Phazaoh did who being annoied with the frogs smitten with the haile terrified with the thunders troubled with the grassehoppers pestered with the flyes disquieted with the darkenesse this was the euenâ— and issue of all as soone as he had rest giuen vnto him he hardned his heart and hearkened not vnto the Lord. This is the common sicknes of the common repentance that men ordinarily practise in these daies whereby they deceiue themselues and their owne soules dealing in hypocrisie dissembling with the Lord catching at the shadow instead of the body resting in shewes instead of the substance Lastly it condemneth all such as haue hardened their hearts in sinne and are growne therby to be past feeling such as cannot discerne betweene good and euill nor tremble at Gods iudgements but draw sin â—o themselues as it were with cart-ropes and worke all vncleannesse euen with greedinesse These haue their conscience seared with an hot Iron and it accuseth them not for any sin but bringeth them into a reprobate minde so that they are so farre from confessing their proper and particular sinnes that they haue no sense or remorse of any sin but are full of all wickednesse and vnrighteousnesse Lastly it behooueth vs to search out our waies to see what we haue left vndone and Vse 3 what lyeth most vpon our consciences and especially bewaile the same otherwise there is in vs no sound conuersion This the Prophet testifieth Lam. 3 40 41. Some are specially inclined to lust vncleannesse some to couetousnes some to surfeiting drunkennes some to enuy reuenge some to swearing blaspheming some to pleasures delights of the outward man now where we are weakest Satan will be strongest where our defence is
his Master of Paul that persecuted the Saints of Dauid that committed adultery of Salomon that fell into idolatry of Lot that lay with his owne daughters of Noah that offended in drunkennesse of Manasseh that shed innocent blood of Mary Magdalen out of whom were cast seuen diuels of the Iewes that crucified the Lord of life all which returning from their iniquity were receiued to mercy so that where sinne abounded there grace hath abounded much more Rom. 5.20 Hence therefore great comfort ariseth to the heauy soule and troubled conscience oppressed with the burthen of sin and hangring after grace and pardon When terrours and tentations grow strong vpon vs supposing that our sinnes are moe then can be forgiuen and the punishments greater then can be pardoned we must know it is the lying spirit of the diuell to draw vs into the bottomlesse and comfortlesse gulfe of desperation which is as it were the mouth of hell gaping wide to swallow vp the soule quicke to vtter and endlesse destruction If our sinnes be neuer so great and grieuous if they bee neuer so many and monstrous moe then the haires of our head or the sand on the sea shore which is innumerable as heauy as lead as infectious as a leprosie as red as scarlet as filthy as dung and mire yet if God giue repentance and we beleeue there is promise of mercy assurance of forgiuenesse and hope of comfort and consolation Such they are that Christ calleth saying Mat. 11 28 Come vnto me all ye that are heauy laden and I will ease you for my yoke is easie and my burthen is light It behoueth vs all to seeke fauour at his hands to craue pardon and to pleade for mercy and forgiuenes of whom to aske it rightly is to obtaine it assuredly Secondly the trueth of this doctrine of Vse 2 Gods pardoning offenders and the consideration and feeling of this infinite kindnesse of God must worke in vs vnfained thankefulnes and continuall praise sounding out and magnifying his mercies to speake of his goodnes and to shew our selues louing and dutiful vnto him again for his exceeding compassion This sacrifice of thankesgiuing we see offered by the Apostle vnto God for the experience hee had of his bountifulnesse toward him 1 Tim. 1.12 I thanke him which hath made me strong that is Christ Iesus our Lord for hee counted mee faithfull and put me in his seruice when before I was a blrsphemer and a persecuter and an oppressor Now vnto the King euerlasting immortall inuisible vnto God onely wise be honour and glory for euer and euer Amen The like we see in Mary Magdalen who had beene a greeuous and heinous sinner as she had receiued much mercy so shee expressed backe againe much loue and kindnesse as she had beene deliuered out of the chaines of Satan so shee followed Christ Iesus with the fruits of piety and thankefulnesse all the dayes of her life shee entred with him vnto Simons house kissed his feet an ointed them with ointment washed them with her teares wiped them with her haires followed him to the Crosse and was the first with him in his resurrection of whom the Lord Iesus said Many sinnes are forgiuen her for she loued much Luke 7. to whom a little is forgiuen he doth loue a little There is a forgiuenesse in God that goeth before there must be a thankefulnes in vs that must follow after as this womaÌ„ knowes much to haue bin forgiuen her and therefore she loueth much euen as the debter loueth that creditor most that hath forgiuen him most so should the affection of our loue toward God bee increased as hee giueth euery one experience of his greater mercy As then we feele this sweetnesse and the infinite riches of this benefite so we should open our mouthes and vnloose our tongues and inlarge our hearts to sing and to set forth the praises of God according to the example of the Prophet in the Psalme â—l 103.1 2 3 My soule praise thou the Lord and all that is within me praise his holy Name forget not all his benefits which forgiueth all thine iniquities and healeth all thine infirmities And in another place What shall I render vnto the Lord for all his benefits toward mee â—l â—â—6 12 〈◊〉 14. I will take the cup of saluation and call vpon the Name of the Lord I will pay my vowes vnto the Lord euen now in the presence of all his people For seeing he taketh away all our iniquity and receiueth vs to fauour graciously it is great reason wee should offer the sacrifice of praise and render vnto him the calues of our lips This doctrine of free forgiuenesse of sinnes openeth vnto vs the most blessed newes that euer came into the world it is the summe of the Gospel and of the glad tidings of saluation the key of all our comfort that entrance into life the most precious balme of our health and recouery which giueth more ioy and refreshing to the fainting soule and broken heart to the tender conscience and weary spirit then all the glory of the world can minister vnto it as the Apostle testifieth This is a true saying and by all meanes worthy to be receiued 〈◊〉 1.15 that Iesus Christ came into the world to saue sinners of whom I am chiefe Vse 3 Thirdly seeing there is mercy in store for the penitent seeing God will haue compassion vpon them is ready to fall on their necke and to imbrace them with both his armes as the father of the prodigall childe did â—e 15.20 it is required of vs speedily to turne and not deferre our repentance from day to day lest our harts be hardened through the deceitfulnesse of sin No sinne is so small but is able to plundge vs downe to the bottome of hell if we liue in it without repentance and continue in it without remorse The longer wee remaine in the dregs of sinne the faster we shall sticke in the myre of it and the harder we shall finde it to come out of the prison thereof This is the vse which we are to make of Gods mercy to miserable sinners Let vs take heed we abuse not his goodnesse nor take occasion of liberty to turne his grace into wantonnesse saying as the manner of some is Oh God is mercifull hee is gracious to great sinners and so conclude therupon that they may liue as they list and may put off the season of repentance to the last gaspe But the Apostle teacheth vs to reason otherwise 〈◊〉 1 2. What shall we say then shall we continue in sinne that grace may abound God forbid how shall we that are dead to sinne liue yet in siâ—â—e Let vs not therefore alleadge the examples of the faithfull that haue offended to incourage vs in sinne or hold them out as bucklers to embolden vs in falling from God Take heede of presumption Many presume confidently with Peter but they weepe not bitterly with
is required there is a difference supposed betweene thine and mine Moreouer there could be no giuing nor buying nor bargaining nor selling nor hyring nor lending if all things were left to the wide world to be catched and snatched according to the lust and pleasure of euery man in all which notwithstanding God by speciall Commandements tieth vp and restraineth the gripings and greedines of couetous men For if the Corinthians had had all things in common no strife could arise among them of things pertaining to this life 1 Cor. 6.4 but inasmuch as they wronged one another in these temporall things and wrangled for them vnder the Infidels it is plaine that euery man had his owne portion distinct from the possession of other men And the same Apostle brideling the gaping and greedy desires of men teacheth that they that vse this world should bee as though they vsed it not and they that buy should be as though they possessed not 1 Cor. 7 30 31. Therefore by this exhortation buying is allowed possessing is granted so that the heart be not set vpon the world This is farther confirmed by sundry precepts of the Apostle Let him that hath stolne steale no more but let him rather labour and worke with his hands the thing which is good that he may haue to giue to him that needeth Eph. 4 28. The wise man saith Prou. 25 17. Withdraw thy foote from thy neighbours house lest he be weary of thee and hate thee But if all were common it were lawfull to enter euery where and vse all things at our owne pleasure Lastly to what ende and purpose should the word of God strictly command almes-giuing and the works of mercy and charity if there were no propriety or seueralty but an equall communion of all worldly goods So to what ende should the Apostle charge the wealthy in this world to do good with their goods 1 Tim. 6 17 18. and those that be rich to bee rich in faith and in good workes to bee ready to giue to such as are in need and to lay vp in store for themselues a good foundation against the time to come Surely the difference betweene rich and poore could not stand betweene high and low but all should be shufled together in great confusion contrary to the order and ordinance of God who is the God of all order and comlinesse among the people Neither let any obiect the practise of the Primitiue Church Obiect Acts chap. 4 32 chap. 2 44 where it is said The multitude of them that beleeued were of one heart and of one soule neither any of them saide that any thing of that which he possessed was his owne but they had all things common For there is a double kinde of communion Answer in respect of propriety and in respect of vse The community in the faithfull stood in the vse of these outward things which they imployed for the good of their fellow-members And therefore albeit some sold their goods and possessions and parted them according to the necessities of the poore members of Christ Acts 5 4. yet the Apostle Peter saieth to Ananias who had sold his possession kept away part of the price While it remained appertained it not to thee And after it was sold was it not in thine owne power But how could they sell their goods if they were not right owners and lawfull possessours of them Neither doth the Text say that those christians sold all they had possessed It is said indeed Acts 4 34. As many as were owners of lands and houses solde brought the prices of those things which they solde and laid it before the Apostles feete The Scripture sheweth they sold and brought the price of that they sold but it saith not they solde all and then brought the price of all for it appeareth that Philip one of them kept his house still entertained the Apostles in the same Acts 21 â— and consequently had it furnished for these vses and fitted to lodge and harbour the godly faithfull brethren This community should be in euery liuely feeling member of Christ who in the publike want of the Church should be ready and willing to dispossesse themselues of somewhat for the succour comfort of other members So then they are ouerthrowne which do affirme that it is vnlawfull for Christians to haue or possesse any riches whereas no man in the Primitiue Church was compelled to make his goods common For Peter plainely auoucheth that it lay in the power of Ananias whether he would sell his Land or not and when he had sold it the money was his owne so that he might haue kept it to himselfe if he had listed His sinne was that he pretended to bring the whole price of that which they had solde whereas they brought a part thereof so lyed vnto God But God requireth at our hands that wee should giue cheerefully not grudgingly willingly not constrainedly readily not backwardly Secondly euery one must looke that hee Vse 2 liue in a lawfull calling wherin he must abide eating his owne bread and labouring the thing that is good So we shall defraud no man but deale righteously and iustly and get by lawfull means we must restore againe that which hath beene vnlawfully gotten and vnconscionably deteined though haply hidden from men so that the world cannot lay it to our charge yet our owne heart knoweth it and chargeth it vpon vs and our conscience will not passe it ouer but we must euermore heare of it and receiue a checke from it The crying of an accusing condemned conscience cannot be stopped but is as a thousand witnesses against vs. Againe goods wrongfully gotten kept from the Owner do cry against vs and do lay bitter accusations to our charge This the Prophet Habbkkuk teacheth chap. 2 9 10 11. True it is the stones haue no mouth to cry neither the timber any feeling to suffer wrong at our hands but the Scripture vseth such manner of speech forme of words to make vs perceiue the better by this vehement raising vp of the dumbe and sencelesse creatures that if we do amisse before GOD and deale wrongfully with men the creatures shal beare witnesse against vs and aske vengeance vpon vs at the latter day Therefore he bringeth in the seuerall parts of the house answering one another and singing one to another one side cryeth out behold blood the other behold murther the one behold deceit the other behold cruelty Thus the Apostle Iames speaketh chap. 5 4. Behold the hire of the Labourers which haue reaped your field which is of you kept backe by fraud crieth and the cryes of them which haue reaped are entred into the eares of the Lord of hoasts Thus we see how the creatures abused do groane to be deliuered from the bondage of corruption cry out against oppression the oppressed crieth in the eares of the Lord and the conscience of the
City which now is ours but by and by shall be thine where thou shalt receyue a Temple beseeming thy might and Maiestie And to conclude if we would yet further vnderstand the order and manner of this Magicall supeâ—stition we may read the very forme and fashion aâ— large which those nations vsed in Macrobius whom before wee recited Si Deus â—râ—b Satur. 〈◊〉 cap. â— â—uâ— in â—ib 2 â—ad si dea est c. that is whether it be god or goddesse that haue vndertaken the guidaÌ„ce and gardianship of this City and people we pray and beseech you to forsake this Citie and people to relinquish their places temples holy things and to depart without them strike ye a feare into the hearts of that people and City betray them and come to our side defend our Armies protect our Cities safegard our Temples c. This was the charge that was vsed when they went to the siedge and sacking of any City and in this manner they prayed which was made when the Romans as called out the gods of Carthage to come vnto them The like we reade in Appian also in his booke of the Parthian wars â—â—m debeâ—l â—th I confesse I haue stoode ouerlong in handling and debating these points 〈◊〉 apâ—â—ica◠〈…〉 câ—â—â—â—â—â—iâ— to the 〈◊〉 in haÌ„d which I haue laide as the foundation of all that followeth and serueth to cleere such doubts as arise out of the text and is nothing at all from the purpose of that which we haue in hand For these points as certaine Principles being thus concluded may easily be applyed to our present purpose and comparing the fashions of the Gentiles with the fitnesse of the person that the King of Moab chose and by whom hee proceedeth in this practise we may euidently gather the true sence of this history and see how the whole matter was carried and conueâ—ed For as the manner of the vnbelâ—euing Nâ—tions was to sue and seeke to the gods of thâ—â—r enemies to forsake them betake them selues to their side so Balaam being a notable and notorious sorcerer as we haue prooued before in the third Conclusion worketh by the Principles of sorcery and intendeth to begin his businesse and whole action by calling vp the protecting God of the Israelites which indeed was the true Iehouah as we see in the Chapters following by the words of Balaam himselfe Besides we may be the rather induced to receiue and beleeue this truth if we consider that all this sorcery and superstition had his first originall and beginning out of the East from whence Balaam came these were the manners of the men of the east as appeareth in Pliny before remembred Iustin hist lâ—b 1 Polid de inâ—â—â—n rer lib. 1 c. 24. and in others who excelled all other people in the Art of Magicke so that the manners and the man arose both of one place Furthermore as the sorcerers in Egypt being confounded by the mighty power of God in a base creature confessed the miracles of Moses to be wroght by the finger of God so when this soothsayer hath assayed at sundry times and in diuers manners to worke his will in the end he witnesseth with his owne mouth Numb 23 23. that there was no sorcery effectuall against Iacob nor soothsaying against Israel Lastly we may obserue how he calleth the Lord his God verse 18. I cannot go beyond the word of the Lord my God because he knew if he should work any thing against Israel he must do it by their owne God For he doth not vse these words as the faithfull do in a special feeling of Gods fauour and in the particular assurance and affiance of their owne faith inasmuch as he was a couetous wretch and an old witch as the Scriptures witnes but his meaning is he is the God whom in all this cause I haue heed of and by whoÌ„ I must of necessity deale withall Hee saith no more of him then he would haue done of the Idoll-god of any Idolatrous people he would haue called him his god as being the god by whom hee must worke all his feats Thus then Balaam intending to bewitch Israel he must by the rules of his own profession coniure vp the God of the Israelites whereupon it was that he deferred the Messengers sent vnto him As if he should say vnto them If I worke not by him ye cannot preuaile ouer his people he must first bee drawne to your side and afterward ye shal easily obtaine the other Neither let any heere obiect against these things that Balaam was ignorant of the true God or that it agreeth not to the nature of God to reueale himselfe to Magitians and to attend vpon their trumpery For albeit he did not acknowledge him to be the Creator and Gouernor of the world by whom all things stand or fall yet he knew him to bee the God of the Israelites which was sufficient for his purpose so that he meaneth not in speaking of the â—ord his owne false gods but hee consulteth with the true God as sundry places in this present Chapter make manifest Numb 22 8 18 19. as when he saith He would answer them as the Lord shold say vnto him and that hee cannot go beyond the word of the Lord. So that he asketh counsell of the true God and receiueth his answer of the true God And this he doth not as a Prophet of God but as a Sorcerer Neither may wee thinke it strange that God should haue ought to do with witches and wizâ—rds seeing he giueth answer not only to his owne people that cleaue vnto him and call vpon his name but to such as are out of the very bosome of the church for his peoples sake sometimes reprouing them sometimes instructing them somtimes conuincing them of euill and alwayes leauing them without excuse As here he teacheth Balaam that all his coniurations enchantments were vaine and voide seeing hee hath decreed and determined so to continue his blessing vnto the end toward the Israelites as that no deuice of man or worke of the diuell shall be able to hinder or lessen or abolish the same as we shall see afterward Verse 3. And the Moabites were sore afraid of the people Hauing in the former words serched into the meaning of this history and examined the seueral circumstances therof now let vs come to the doctrines that arise out of this diuision And first see the occasion of the Moabites confederating themselues with the Midianites and the proiect of them both in sending out to a cunning man to helpe them namely a sodaine feare arising in their hearts danting all their courage weakening all their strength and driuing them into despaire Israel was an innocent and harmelesse people professing righteousnesse abstaining from all wrongs surceasing from all iniuries for conscience sake as we saw before when they desired passage throgh the lands of the Edomits and the Amorites Numb 20 19. Deut. 2 25.
in battell Let vs euery one learne this vse and apply it to our hearts that the wicked man what face soeuer hee set on the matter can neuer haue a good heart but standeth in feare of euery creature in heauen and earth Genes 4 14. like Cain affrighted at the sight of euery thing and thinking whosoeuer findeth them will slay them Doe they looke vp to heauen there they haue God their enemy Do they looke downe to hell there they see Satan their tormenter and his angelles their executioners Would they take the wings of the morning and dwell in the vttermost parts of the sea they shall finde euerie creature to fight against them and to conspire their death and euen to grone to bee deliuered from such an vnprofitable burthen â—â—â—eaâ— caâ—iâ—â—â—cked The heauen saith Why do I couer him The aire saith Why do I yeelde him life and breath The water saith Why doe I not drowne him as Pharaoh his hoast The fire saith Why do I not consume him as Sodom and Gomorrha as the Captaine and his fifty The earth saith Why do I beare him and sustaine him and not swallow him vp as Dathan and Abiram His food saith Why do I nourish not choake him His apparrell saith Why doe I warme him The ground saith Why doe I yeeld him increase and bring forth any other crop then thornes and briars then nettles and thistles Death saith Why do I spare him not strike him Hell saith Why do I not receiue him The sword cryeth Why do I not smite him Famine Why do I not pine him The Pestilence Why do I not waste him and make hauocke of him The Sun and Moone say Why do I giue him light His bed saith Why do I giue him rest Thus euery creature is vp in armes and rebelleth against him that rebelleth against God they sound defiance vnto vs and proclaime open warre against vs wheÌ„ we are not at peace with our God What then Shall he looke homeward turne his eyes toward himselfe There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip terrify him Howsoeuer the euill man reioyceth in his wickednesse and glorieth in his owne shame Deut. 29 19. Deut. 29.19 howsoeuer he put away the euil day farre from him and promise peace vnto himselfe yet a man would not haue the heart of a wicked man for a thousand worldes nor possesse his pleasures to haue his paines Thou knowest not the torments of his conscience when he feeleth the strength of the Law the terrors of the Almighty the tentations of the diuel the gripings of death and the flashings of hell fire howsoeuer he seemeth to make a mocke of sinne and foolish men as vaine as himselfe doe flatter him in his sinnes Yet in laughter the heart is sorrowfull Pro. 14 13 14 and the end of that mirth is heauinesse There is a way that seemeth right to a man but the issues thereof are the wayes of death Wherefore seeing the euill man feareth oftentimes where no feare is trembling at the fall of a leafe starting at his owne thought and shaking at his owne shadow we conclude that hee can haue no true might and manhood in him but is a dastard and a coward in regard of true manhood and fortitude which are far from him Seconâ— y it standeth vs vpon to be at peace with God and learne to leade a godly life For so long as wee liue in our sinnes wee are as a lothsome carkasse and carrion casting out a filthy fauour and stinking in the nosthrils of God A wretched and prophane man lying rotting and rioting in his sinnes is more lothsome to God then any dead body is lothsome vnto our senses So long as wee corrupt our wayes before him the Lord hath a controuersie with vs and will commence an action against vs. And we shal neuer haue true peace with men nor true peace with our selues but shall feele the terrors of our own consciences and be at deadly and dangerous warre with our owne hearts vntill we be reconciled to God But if we be truely godly and religious and be indeed at peace with God we shall be at peace with others and with our selues nothing shall bee able to hurt vs. For whom should we feare or whereof should we be afraid God is become our Father Whom haue we in heauen but him and whom can we desire on earth with him Psal 73 25. The Angels are our attendants they pitch their Tents round about vs to deliuer vs they are charged to keepe vs in all our wayes and to beare vs in their hands that we dash not our foot against a stone Psal 34 7 and 91 11. For are they not all ministring spirits set and sent out to minister for their sakes which shall be heires of saluation Heb. 1 14. The Saints in heauen and earth are our fellow-brethren so that we are Citizens with â—hem of the same kingdome and of the houshold of God Eph. 2 19. The Lord Iesus to whom all iudgement is committed who shall iudge the world with thousands of his Angels is become our Sauiour So that wee shall neuer come into condemation but shall passe from death to life Ioh. 5 24. The creatures are our friends nay as our sworne seruants by the law of their creation to doe vs good and not euill all their dayes The stones of the field are in league with vs Hosea 2 18 and the Beasts of the fielde shall be at peace with vs Iob 5 23. Death shall not be able to hinder or to hurt vs though it be a Scorpion or Serpent the poison is dispersed the sting is pulled out 1 Cor. 15 54 55. The diuels and all the powers of darknesse shall not destroy vs Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse as a mighty conqueror in a chariot of triumph Col. 2 15. He hath bruised his head he hath crushed him at the heart so that the Prince of the world is cast out Iohn 12 31. What then Shall tribulations and afflictions or anguish or persecution or famine or nakednesse or perill or the sword separate vs from the loue of Christ and peace with our God Rom. 8 28.35 37. Nay these proceed from a louing Father and end at our own good who sanctifieth all things and maketh them worke together for the best to them that loue God He will couer them vnder his wings and they shall be sure vnder his feathers they shall not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day a thousand shall fall at their side ten thousand at their right hand but it shall not come neare vnto them Psal 91 4.5 6 7. Lastly as they shall feare no danger that can hurt
them so they shall not be afraid of themselues their owne hearts shall minister comfort vnto them for they shall be at peace with themselues so that Howsoeuer all the daies of the afflicted person are euill yet a good conscience is a continuall feast Prou. 15 15. Behold what a blessed and comfortable thing it is to bee a true christian in whose heart is no guile O consider this yee sonnes of men that such as haue a sound faith in Christ and leade a godly life are at peace with God! Wherefore let vs conclude with the saying of the Prophet Psal 31 11. Be glad ye righteous and reioyce in the Lord and be ioyfull all ye that are vpright in heart seeing that neither life nor death nor Angels nor Principalities nor powers nor things present nor things to come nor height nor depth nor any creature shall be able to separate vs from the loue of God which is in Christ Iesus our Lord. Rom. 8 38 39. Thirdly see the difference betweene the Vse 3 godly and vngodly betweene a good and an euill man Nothing can make the faithfull man wretched and miserable nothing shall be able to daunt him or dismay him He shall not be afraid of euill tydings for his heart is fixed and beleeueth in the Lord who in his good time will deliuer him Psal 112 7. He reposeth himselfe on the heauenly prouidence of God and casteth all his care vpon him that careth for him being bold as a Lyon like the childe that in danger runneth to the lap of his father This the wise man further declareth Prou. 3 21 23 24 25 26. This is the condition of the godly both at home and abroad with themselues and with others in the day time and in the night season when terrors most trouble the heart and enemies most practise mischiefe conceiue malice they shall be safe and secure without trouble and perplexity of spirit But the wicked man is neuer at rest he knoweth not what the peace of conscience meaneth which indeed passeth all vnderstanding hee feareth where no feare is euery creature helpeth to encrease his misery yea the things that are not trouble him no lesse then things that are and the greatest terrour that he can neuer shake off is his owne conscience WheÌ„ Felix onely heard the Apostle reasoning and disputing of the iudgement to come he trembled and commanded him to depart out of his sight Acts 24 25. When they take themselues to be most sure and speake peace vnto their owne soules then they shall bee taken with feare Psal 14.5 and 53 5 because God is in the generation and assembly of the iust This the Prophet Esay teacheth chap. 57 20 21. The wicked are like the raging sea that cannot rest whose waters cast vp myre and dirt there is no peace saith my God to the wicked I create the fruite of the lippes to be peace peace vnto them that be farre off and to them that are neere saieth the Lord for I will heale him Where the Prophet maketh a flat opposition betweene the faithfull and vnfaithfull he calleth the elect by the preaching of the Gospel which is the power of God to saluation 2 Cor. 5 20. So that they breake out into this admiration of the mercy of God and into a ioyfull imbracing of the Messengers sent vnto them How beautifull are the feete of them whish bring glad tydings of peace and bring glad tydings of good things Rom. 10 15. Contrarywise the vnfaithfull and impenitent are neuer at rest and quyet but as a troubled sea tossed with the violence of the windes And howsoeuer they seeme to them selues and to others to be happy and sleepe securely in sinne yet the terrors of the night and the troubles of their owne Conscience shall awake them and rouze them out of this security Prou. 23 34. So that they shall bee as one that sleepeth in the middest of the sea and as he that sleepeth in the top of the Mast that is alwayes in danger Thus we see that the feares of prophane persons are not rightly ordered but euilly placed For what doe they feare Not God not his heauy displeasure who is able to destroy soule and body in hell and cast them into vtter darknesse where shall bee weeping and gnashing of teeth Matth. 10 28. nor to commit sinne for that is their delight So that they eate the fruite of their owne way and be filled with their owne deuices 〈◊〉 31. The things that they cheefely feare are afflictions troubles crosses losses and temporal calamities like those that dread their friends and familiars They are more troubled for outward damages of this life then for the losse of Gods fauor like prophane Esau who preferred a messe of pottâ—ge before the blessing and like the carnall Gadarens who preferred their filthy Swine before Christ the Lord of life The Lord Iesus compareth the Iewes to children sitting in the Market place Luke 7 â—2 so are wicked men in the bestowing their feare like vnto litle children Tell them of bugs or beggars of goblins or shadowes that are nothing and cannot hurt they are greatly afraide but of fire and water of candle or knife such like edge-tooles which are hurtfull and dangerous they are bolde fearing no harme or perill Thus it is with all the vngodly Tell them of sinne of hell of death of damnation of eternall separation from the most sweet and comfortable presence of God and of the fellowship with the diuell and his angelles they are not mooued at all but dally with their owne soules But if they heare of afflictions feare any losses to come vpon them which cannot hurt or hinder our saluation if we be in Christ they are oftentimes brought to their wits end and breake out into all impatiency of spirit But the godly feare nothing more then to offend God their merciful Father nothing is more bitter vnto them then to feele his anger and the turning of his louing countenance from them and therefore there is as great a difference betweene the feare of the one and the feare of the other as betweene heauen and earth as betweene good and euill as betweene light and darkenesse Vse 4 Lastly seeing euill men feare whereas no feare is this ouerthroweth all Atheists Epicures Libertines and loose liuers which do thinke there is no God at all teaching euery man to doe what seemeth best in his owne eyes and hold Religion to bee nothing else but a pollicy and inuention of man to keepe the people in order and obedience This prophanenesse and Atheisme is a greeuous sinne it is the very top and height of all impiety and iniquity committed of those that aâ—e forsaken of God and giuen ouer to worke all vncleannesse with greedynesse The Apostle speaking of one onely part of religion sayeth If there be no resurrection of the dead then Christ is not risen and if Christ be not raised then is our preaching vain and your
faith is vaine ye are yet in your sins 1 Cor. 15 13 14 17. So if there be no beleef in Christ nor truth in religion nor knowledge of God nor saluation of soules the foundation of al goâ—lines is shaken and the word of God is made of none effect Wherefore those Atheists and godlesse persons which hold in iudgment affirme in words auouch in disputation contrary to Scripture Nature Lawes and common reason that there is no God at all ought worthily according to their deserts to dye the death Murtherers and malefactors theeues and robbers for their owne offences haue the reward of death are carryed to the place of execution of how much sorer punishment suppose you shall they bee worthy that coÌ„mit high treason against God murther the soules of men tread vnder foote the Son of God and count the blood of the Testament as an vnholy thing and do despite the Spirit of Grace Of which sort there are too many that finde greater fauour then such as better deserue it And first the vniuersality of Religion Reasons against Atheisme dispersed ouer all places entertayned of all persons embraced acknowledged at all times prooueth it to be no deuice of man Wee haue read and heard of diuers and sundry Nations and people that haue liued without Lawes without Magistrates without Mariages without Garments without Houses without ciuility and common honesty wandering nakedly vppe and downe in holes and caues of the earth but neuer of any Nation or people so barbarous and beastly from East to West or from North to South Cicer. de nat â—â—or lib. 2. Osâ—r l. 3. de rebus gest Emma which were without God without Religion without worshippe without prayers or without sacrifices Albeit there bee indeede diuersities and differences in theyr Religion beeing destitute of the knowledge of the true God but there hath bene no Region without some Religion which prooueth it could bee at the first entertained and afterwards retayned by no compact or conspiracy amongst men Besides wee may reason from the spirituall Natures that reason and experience teach namely that there is a diuell and his angels set vpon mischiefe and going about seeking whom they may deuoure Arist Top lib. 6. cap. 3. Contraries compared together do receiue light and luster one from another as blacke layde to white and vertue matched with vice are better seene and manifested what they are All lawes diuine and humane all Nations both Iewes Gentiles Cicero de legib lib. 1. euen the twelue Tables of the Romanes decreed against witches and sorcerers which haue familiaritie with diuels and worke by euill spirits And we see by Witches and Coniurers that sathan is stronger and mightier then wee If then the deuill haue a spirituall nature and be our enemy hee would haue brought desolation and destruction vpon vs had there not beene a Soueraigne and superiour power aboue him to restraine his will and to keepe him short But this superiour power can be nothing else but God himselfe otherwise how is it that we are not all destroyed Why doe wee not perish and come to confusion if we stoode at the mercy of this our great aduersary Where as this is our comfort that his power is limited and that he can doe nothing farther then he is licensed and allowed All the hayres of our head are numbred Hee cannot hurt a Sparrow or a Fly without the will of God Hee could not touch the body of Iob before he was permitted Iob 2. verse 6. Hee could not enter into the Swine before he was suffered Matth. 8 verses 31 32. He cannot runne out at his owne liberty but is restrained and reserued in euerlasting chaines vnder darkenesse vnto the iudgement of the great day Iude 6. Thirdly men in all dangers by sea land in time of sickenesse and in extremity of their distresse by the very light and instinct of nature call vpon God which sheweth that we haue naturally a common notion that there is a God Wee see it not onely in the Children of God 1 Kings 22. verse 32 as Iehoshaphat when by his confederacy and friendship with Ahab he was in danger of sodaine death hee cryed vnto the Lord for helpe in the battaile but in the very Infidelles when a mightie Tempest threatned to ouerwhelme them in the Sea the Marriners being sore afraid they cryed euery man of them vnto his God Ionas 1. verse 5. These principles written in Nature ingrauen in the heart and sealed vp in the conscience of man remaine to giue light as a flash of lightning in the darke night and teach a difference betweene good and euill betweene right and wrong to those that neuer knew the law of God and to such as thorough prophanenesse regard not his wayes Ham and Canaan being both euill men and scoffers at godlynes Genesis 9. verses 22 25. and 23. verse 42 saw it was vncomely and vndecent for their father to ly with his shame vncouered being ouercome with wine Esau though a wilde and wicked man yet hee would not kill his brother Iacob till the dayes of mourning should come for the death of their father Absolon though hee wrought wickednesse in the sight of God and rebelled â—gainst Dauid his Father yet rebuked vnkindnesse and vnthankefulnesse in Hushai toward his friend 2 Sam. 16. verse 17. These generall notions as sparkles kindled in our hearts by the gift of Nature serue to set forth the difference betweene righteousnesse and vnrighteousnesse and to make men altogether without excuse Because when they knew God they glorified him not as God Rom. 1 20 21. Lastly not to vse in an vndoubtfull poynt vnnecessary proofes nor to prooue that the Sunne shineth at noone day Erâ—sâ— conciâ— which were to make a question of that which is without question euery man carrieth a witnes about him to wit his owne Conscience He that hath committed any sinne as blasphemy rebellion murther adultery fornication robbery and such like albeit he can so smother and conceale it that no man liuing know it or can accuse him of it yet oftentimes hee hath a greefe and griping in his Conscience and feeleth the very flashings of hell fire the which prooueth inuincibly that vse which now we vrge against all Atheists whatsoeuer that there is a God before whose iudgement seate hee must one day stand and answere for his fact and fault which hee hath so heynously committed Neyther let any say that this commeth thorough the guiltines of the Law shame of the world and feare of punishment for let them haue security giuen them from all Law a discharge from all reproach and freedome from all punishment yet a murtherer should neuer bee quyet his Conscience would euer beate and whip him trouble and torment him affright and follow him vp and down in all places and open his own mouth to betray and bewray himselfe For GOD hath many wayes to discouer most secret sins and most close dissembling
sinners he maketh them eyther in their sleepe to dreame of it or in frenzy to raue vpon it or in sickenesse to confesse it or vnawares to disclose it or in anguish of the minde to voyde it and vomit it vp verifying the words of the Prophet Esay chap. 66 24. Their worme shall not dye but alwayes gnaw vpon them with continuall torment As also Marke 9 44. Thus is Gods iudgement vpon them that they should feare all things who will not feare him that made all things If a man had all the pleasures treasures that heart could desire or delight in yet can they giue him no true comfort and contentment when the conscience is guilty of horrible sinnes These terrors are those Furies which the Poets faine Cicer. pro. Ros Amori Orat. in Pisonem which neuer suffer offenders to be at rest as we haue seene in the examples of Cain Belteshazzer Saul Absolon Iudas and others The noyse of the Thunder-claps Psal 29 3 4 5 7. which is the voyce of God hath so danted the vildest Atheists that they haue couered their heads hidden them selues vnder their beddes and beene ready to creepe into euery hole Thus wee see how the vngodly are punished in this life how they are arraigned as Malefactors at the barre how they lye confounded in themselues and how the testimony of euery mans conscience proclaymeth and cryeth out Psalme 58 11. Verily there is fruite for the righteous doubtlesse there is a God that iudgeth in the earth So that they shall sooner pull their hearts out of their breasts then God out of their minds And albeit the conscience of carnal men that neuer truly repented of their sinnes seemeth to be at rest yet it is as a wilde and sauage beast which lyeth asleepe seemeth tame and gentle but beeing raysed and rouzed vp flyeth in a mans face and snarleth at him Iosephs bretheren were not much troubled for their vice and villany in selling their brother at the present time but long afterward when they were afflicted with extreme famine and distressed in Egypt they remember the iniquity which they had committed and the cruelty which they had shewed and not truely repented of Genesis chap. 42. verse 21. Let vs therfore striue by all meanes alwaies endeauor to keepe a good conscience toward God and man and take heede how wee breake out into open sinnes prouoking God vnto anger wounding our owne soules offending our brethren diminishing the graces of God lessening our assurance of his fauour and greeuing the Spirit of God by whom we are sealed vnto the day of our redemption Verse 4. Therefore Moab said vnto the Elders of Midian Now shall this multitude lick vp all round about vs as an Oxe licketh vp the grasse of the field c. Hitherto of the occasion of the proceedings of the Moabites now wee are come to the plottings and conspiracies of the enemies of the Church the Moabites ioyning and combining themselues with the Midianites men as wicked as themselues See heere how the aduersaries of Israel associate themselues to destroy the Church though differing in Nation in Religion in Tongues in gods and Idolles among themselues not because Israel had offended but beecause they thirst after blood 〈◊〉 of 〈◊〉 â—â—rch â—â—â—ga 〈◊〉 themâ—â—â—â—â—yne â—her a◠〈…〉 Heereby wee learne this Doctrine that the enemies of the true Church howsoeuer they differ in iudgement and affection yet they are ready to ioyne and iumpe together against the children of God Notwithstanding the differences and diuisions amongst the enemies of God and his trueth they can ioyne hand in hand together to oppresse the Church This is noted in diuerse and sundry practises of the wicked in all ages of the Church The wicked Midianites Amalekites with those of the East not inhabiting in the land of Canaan but both Nations dwelling beyond the Riuer differing much in theyr courses and conuersations and seruing vaine gods and Idolles assaulted Israel came into their land to destroy it as is witnessed in the booke of Iudges chapt 6 3. So against Iehoshaphat a godly King that sought the Lord God of his father and walked in his Commandements Came the children of Moab and the children of Ammon and the inhabitants of Mount Seir to battell 2 Chron. 20.1 2 23. This likewise the Prophet Dauid teacheth declareth Psal 83 5 6 7 8. They haue consulted together in heart and haue made a league against thee the Tabernacles of Edom and the Ishmaelits Moab and the Agarims Gebal and Ammon c. Where hee noteth out the multitudes of the enemies which the Church had albeit at iarres among themselues and fighting sundry battels one against another yet notwithstanding consent conspire together to destroy Gods chosen This also is plentifully taught by many examples in the New Testament As Mat. 22 15 16. when the Pharisies had taken counsell against Christ how they might entangle him in his talke they sent vnto him their disciples with the Herodians So Herod and Pilate Luk. 23 12. agreeing like Cats and Dogges were made friends together and pleasure one another which had beene enemies one to the other to the end they might make a mocke of Christ Thus the hatred of godlinesse ioyneth the wicked together This is it which the Apostles confessed in theyr prayer Actes 4 25 26. 6 9 10 Why did the Gentiles rage and the people imagine vaine things The kings of the earth assembled and the rulers came together against the Lord and against his Christ for doubtlesse against thine holy sonne Iesus whom thou hast annointed both Herod and Pontius Pilat with the Gentiles and the people of Israel gathered themselues together Moreouer when the Apostle disputed against the idolatry of the Athenians Act. 17 18. then certaine Philosophers of the Epicures and of the Stoicks banded themselues together against him albeit they were two contrary sects that neuer agreed and consented one strict in opinion the other loose in conuersation one placed their happinesse in vertue the other in pleasure making a mock of all Religion We see this true by common continuall experience Looke vpon the enemies of the truth there is no loue or liking among them one of another they dare not trust or beleeue one another yet they strike hands ioyne together against the faithfull like to Sampsons Foxes Iudg. 15 4. who albeit they looke seueral wayes with their heads yet they ioyne tayle to tayle to burne vp the haruest vineyard of the Lord. The Reasons are euident For albeit they be Reason 1 separated one from another and often spoile each other yet they vnite theÌ„selues in league together because they feare the faithfull and the decay of their owne kingdome They perswade themselues that the rising vppe and flourishing of the Church will be the pressing downe and frustrating of all their hope expectation This appeareth in the booke of Ester when Mordecai was honored of the king for his faithfull
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
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
bringeth foorth sin and sin when it is finished 〈◊〉 7 14. bringeth forth death Likewise it is a leauen which leaueneth the whole lumpe and therefore no maruel if it proceed by little and little from one degree to another Reason 2 Secondly euill men are giuen ouer of God into a reprobate sence by his iudgement so that it is no maruell if they become vile and abhominable This Paul declareth Rom. 1 26 29 30. This is likewise noted of the sonnes of Eâ—i who albeit they were reproued of their father that they caused the lords people to trespasse Yet they continued in their sinne and obeyed not his voice because the Lord would stay them 1 Sam. 2 24 25. And the Apostle writing to the Thessalonians maketh mention of the vnbeleeuing Iewes who killed the Lord murthered the Prophets persecuted the Apostles withstood the truth and forbad them to preach vnto the Gentiles that they might be saued To fulfill their sinnes alwayes for the wrath â—f God is come on them to the vtmost Seeing therefore such as cast away the warnings of God are theÌ„selues cast off and giuen ouer of God to fill vppe the measure of their sinnes and seeing sinne is of it selfe fruitfull branching and budding as a Tree fretting as a canker sowring as a leauen growing as a childe multiplying as the fish in the waters wee are not to maruell if men once beginning to sinne cannot be staied and stopped from whatsoeuer they haue imagined to do Now let vs apply this doctrine to our vses Vse 1 First seeing the vngodly proceed and perseuer in sinne assuredly great shall bee their iudgement and as they increase in sin so shal they increase their punishment and hoord it vp as a treasure against the day of wrath This the Apostle setteth downe as an euident trueth Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thine hardnesse and heart that cannot repent heapest vp as a Treasure vnto thy selfe wrath against the day of wrath c. This ought to bee a terror to all the vngodly to consider that as their hearts are hardened and their consciences seared so the plagues and punishments of God attend vpon them and alwayes grow according to the degrees of their sinnes This the Lord threatneth in the Law Leuit. 16 21 23 24. If ye walke stubbornly against me and will not obey me I will then bring seuen times moe plagues vpon you according to your sinnes but if by these ye will not bee reformed by me but walke stubbornly against mee c. Thus we see the equall proportion betweene our sins and Gods punishments Secondly see how dangerous it is once to make shipwracke of faith and a good conscience and to wound our soules by falling into sinne The further a disease runneth and the longer it continueth the more vncureable it is The further a fire spreadeth the more it consumeth The more sin groweth to an head the more the Spirit of God is quenched the worke of grace is diminished the assurance of comfort is weakned and lessoned Let vs therfore alwayes keep a diligent watch ouer our soules let vs seeke to cut off all occasions of euill and endeuour to stoppe the first beginnings If a disease be taken in the beginning before it spread and seize vpon the vitall parts it is easily cured A fire when it is first kindled is quickely quenched The Spring of the yeare is the best and fittest season to purge out euill humours and to apply medicines vnto the naturall body When a shippe hath an hole that it beginneth to leake it is soone stepped So if we will labour and striue to purge out the olde leauen betimes beforâ— it gather strength we shall with more ease lesse difficulty be able to withstand the force thereof whereas the more sinne is practised the more the heart is hardned according to the saying of the Prophet Ier. 13 23. Can the Blackmoore change his skin Or the Leopard his spots Then may ye also do good which are accustomed to do euill Therefore the Lord seeing that Cain had offended and that his countenance was deâ—ected which were the fore-runners of murther stirred him vp to looke vnto these things Gen. 4 7. If thou do well shalt thou not be accepted And if thou doest not well sinne lyeth at the doore This is that vse which the Prophet pointeth out Esay 5.11 18. Wo vnto them that draw iniquity with cords of vanity and sins as with cartropes Woe vnto them that rise vp early to follow drunkennesse and to them that continue vntill night till the wine do enflame them Where hee teacheth the wofull and miserable condition of all those that runne from euil to worse as it were adding drunkennesse vnto thirst and warneth vs to take heed lest at any time there be in any of vs an euill heart and vnfaithfull to depart from the liuing God Vse 3 Lastly seeing the vngodly being reproued of God and checked of their own conscience continue in their euill we must know that on the other side it belongeth vnto the faithfull according to the trueth of the word reuealed vnto them to grow in grace more and more and to make euery day some step to the king dome of heauen So many as are truly grafted into Christ as it were into a vine must draw iuice from him continually and bring foorth fruite plentifully according as hee teacheth Iohn 15.22 Euery branch that beareth not fruite in me he taketh away and euery one that beareth fruite he purgeth it that it may bring foorth more fruite It is the commendation of the Church of Thyatira Reuel 2 19. That their works were more at the last then they were at the first Let vs begin to beleeue in Christ and to expresse the power of godlinesse neither let vs be terrified and dismayed from a constant resolution to forsake sinne and embrace righteousnesse with the hardnes and difficulty with the lets and stumbling-blockes that lye in our way with the troubles and tentations that abide for vs all these are hard in the beginning A setled course and a continuall practise of faith and repentance shall make the matter easie and the way plaine before vs. An Apprentice that first beginneth to learn his trade and occupation is much troubled at the strangenesse of it he findeth in himselfe great vnfitnesse and vntowardnesse he saith he shall neuer attaine vnto it he shall neuer go through with it and the reason is because he hath not vsed it but when once he is entred into that course he taketh delight in it and wondereth at his owne folly and simplicity A Scholler that first beginneth to reade to write or to learne any liberall Art is discoraged through the hardnesse of it and if he might bee put to his choise had rather giue ouer then hold out but vse and custome makes it easie
as the sodaine flashing of a lightning quickly vanishing or as a fire kindled in greene wood soone going out againe or as a deceitfull bowe that starteth backe with great violence Doctrine The wicked haue oftentimes some good motions howbeit not lasting Hereby we learne That the wicked haue oftentimes many good motions of the Spirit desire the happines of the Saints and in the middest of their malice wish their owne condition like the condition of Gods children Pharaoh albeit reserued to destruction yet had this sight light in him when in the remembrance and feeling of his plagues hee cryed out I haue now sinned the Lord is righteous but I and my people are wicked Exod. 9 27. The sorcerers of Egypt ministers of the kings lust had this light when GOD confounded their wisedome and they confessed before the King and his Princes This is the finger of God Exo. 8 19. This appeareth in the Iewes Iohn 6 34. they wished to come vnto happinesse and in the very midst of their rage there was an inward sighing of the spirit that they might eate the bread of life They had rebelled against Christ yet in a certaine remorse of conscience they wished to be partakers of eternall life This was found in the messengers sent to apprehend Christ and to bring him before the Court and Commission that was ready to sitte vpon him when they returned empty they sayd to the Pharisies Neuer man spake like this man Iohn 7 46. This is that true light that lighteth all men that come into the world Iohn 1 9. that spark of grace which is kindled in the heart of euery one and there is no man so farre giuen ouer vnto wickednes of life but sometimes hee hath this touch of conscience and remorse of heart and greefe for sinne The Reasons hereof are not hard to be rendred Reason 1 For first the light of their owne conscience doth shine in theyr hearts to make them without excuse This is the victory and triumph that vertue hath ouer all vice and godlinesse ouer wickednesse that where it is most hated and abhorred there it is sometimes desired and oftentimes acknowledged Albeit the wicked haue filled vp the measure of their sinnes hardning their hearts like the AdamaÌ„t and making their face like flint yet the force of grace so pierceth their lustes that they are constrained to say The way of vertue is better Consider the impure and dissolute adulterer that giueth his strength and wealth to harlots yet sometimes he confesseth the chast body to bee better There was neuer so vile and blasphemous a swearer Actes 24 25. but sometimes hee trembleth at the Maiestie of God and at the remembrance of iudgement as Felix did The proud and ambitious man that swelleth vntill he be ready to burst and exalteth himselfe to heauen sometimes is cast downe in a feeling of his mortality and remeÌ„breth that he is but dust and ashes The beastly drunkard that wasteth and washeth away his wealth and his wits confesseth sometimes his owne folly and praiseth the gift of abstinence and temperancy And this is that which the Euangelist declareth of Christ the eternal word of the Father In it was life Iohn 1 4 and that life was the light of men that light shineth in darknesse and the darknes comprehended it not Where he sheweth that albeit the minde of man bee darkned and the will corrupted yet stil there is clearenesse enough to make him without excuse Secondly the good motions of the wicked Reason are not long and lasting but as a blast or for a brunt sodainely decaying like the grasse vpon the house top Which withereth before it commeth forth whereof the Mower filleth not his hand neither the gleaner his lap Psal 129 6. because theyr hearts are so possessed with euill and so carryed away sometimes with pleasures that they cannot bring forth ful perfect fruite to the ripening so that albeit they begin yet they cannot make an end like vnto the builder noted of folly by Christ scorned by all that beheld the foundation of a goodly building saying This man began to builde Luke 1â— but was not able to make an end This reason is offered to our considerations in the parable of the sower where sundry sorts of hearers are set downe according vnto the different nature of ground in which the seede fell These make many steps in Christianity They haue knowledge they beleeue the word Luke 8â— they receiue it with ioy yet notwithstanding these beginnings and proceedings they are resembled to stony ground and in time of tentation fall away Seeing therefore the vngodly are lefte without all excuse and entertaine grosse sins in their hearts wee conclude that they haue oftentimes good motions arising in them yet such as vanish without fruite and end without comfort and passe away without profit to their owne soules Vse 1 The Vses follow of this Doctrine First we are taught hereby that it is not enough to begin well to entertaine holy thoughts and to haue heauenly meditations but we must nourish and cherish them we must prosecute theÌ„ with continuance and perseuerance vnto the end Many make a faire beginning but the end is fearfull and dangerous They lay their hand to the plough but they looke backe Luke 9 62. Lots wife went out of Sodom together with her husband she seemed as forward as he she tooke her iourney with him but shee did not continue and hold out vnto the end for contrary to the commandement of the Angel she looked backe and was turned into a pillar of salt and being left as a monument and memoriall to all posterity our Sauiour Christ putteth vs in minde of her Luke 17 32 Remember Lots wife So in the Gospel one came running to Christ 〈◊〉 10 17. and kneeled vnto him asking him what he should doe that hee might possesse eternall life he seemed zelous in the wayes of God euen to make hast to the kingdom of heauen but when Christ tryed him and his loue to God by one precept of selling his possessions and taking vp the crosse to follow him he was sad at that saying and went away sorrowfull Hee had three great pull-backes and impediments as bolts and shackles about his legges 〈◊〉 19 22. â—â—ke 18 〈◊〉 that hindered him in his race he was a yong man he was a rich man hee was a Ruler or a man of great authority and therefore all his good beginnings were but as the morning dew which at the rising of the Sunne fadeth away Likewise we see in the Acts of the Apostles when Paul had constantly defended himselfe boldly preached the resurrection of Christ Acts 26.28 Agrippa sayde vnto him Almost thou perswadest mee to become a Christian but there he stayed and rested and would proceed no further These are fearefull examples it had bene better for such they had neuer knowne the way of righteousnesse 〈◊〉 1 21. Wherefore to
saluation with fear and trembling seeing the day of account commeth and seeing we must all appeare before the iudgement seat of Christ to receyue the things which are done in this body whether they be good or euill so soone as the some body are separated Let vs remember our Creator in the daies of our youth Eccl. 12 1. Let our conuersation while we liue vpon the Earth be lifted vp to the heauens Let vs mortifie the lusts of the flesh and not walke in the wayes of our owne hearts assuring our selues that for al such things God will bring vs to iudgement Therefore the Apostle Peter speaking of the dissolution of the world the passing away of the heauens the melting of the elements the burning of the earth and the destruction of the vngodly draweth from these words this exhortation Seeing therefore all these things must be dissolued what manner of persons ought ye to bee in holy conuersation and godlines looking for and hasting vnto the comming of that day of God 2. Pet. 3 11 12. Let vs set this day before our eyes whatsoeuer we do and then we shall not sinne for euer Let vs arraign our selues at his bar and thereby prouoke one another and be prouoked our selues to our duties For if wee would iudge our selues wee should not be iudged of the Lord 1 Cor. 11. Let vs be carefull to lay a good foundation of saluation and neuer giue ouer vntill wee haue Christ dwelling in our hearts by faith and receiue the spirit of adoption to cry in our hearts Abba Father For if wee depart out of this life without faith in Christ and without hope of saluation it had beene better for vs that we had neuer beene borne Matth. 26 24. as Christ speaketh of Iudas the son of perdition For what will it profit vs to winne the whole world then lose our own soules To liue in pleasure to haue all that our hart can wish or desire for a season and afterward to be tormeneed in hell fire for euer Vse 5 Fiftly this is a great and exceeding comfort to the childreÌ„ of God to know that after this short this weak this feeble this fraile life our soules shall returne to the Lord and be lifted vp to the kingdom of heauen Let vs therfore prepare our selues for death that we may bee fit vessels for eternall lâ—fe and commend our soules into the haÌ„ds of God at our departure This was it which the Apostle practised Phil. 1 23. 2 Cor. 4 18 5 1.2 The greatest afflictions that can befall vs heere are nothing in respect of the blessed reward of immortality as the same Apostle teacheth Rom. 8 18. I count that the afflictions of this present time are not worthy of the glory which shal be shewed to vs. Let vs not feare the enemies of the Church they may separate the soul from the body but they can neuer separate the soule from God They may kill the body but they cannot kill the soule They may take from vs a little momentany pleasure of this life but they cannot keepe vs from the presence of God at whose right hand are pleasures for euermore This is that which Christ teacheth his Disciples Mat. 10 28. Nay they haue no power ouer the body further then God permitteth them as Christ answered to Pilate glorying in his authority saying Knowest thou not that I haue power to crucifie thee and to loose thee Thou couldest haue no power at all against me except it were giuen thee from aboue therefore he that deliuered me vnto thee hath the greater sin So then let vs not feare their feare whose power is limited is limited restrained death with one stroke shall set vs at liberty and free vs from the yoke of all oppression to our vnspeakable and endlesse comfort Contrariwise this is a dolefull and woful doctrine to the wicked and vngodly who liue here after their owne lusts follow their pleasures delighting in vanity and forgetting God to consider the perpetuity immortality of their souls and that they must giue a streight account of all their wayes and workes This must needs be a doctrine of fear and terror vnto them able to break their stony hearts and astonish their inward senses and dash them vpon the rockes of hopelesse and helplesse desperation What can be more heauy newes to a seruant that hath wasted consumed his masters mony with riotous liuing then to heare of a day of reckoning account to be giuen of his Stewardship So is it with all the vngodly they feare nothing more then their appearing before the heauenly Iudge to be tryed according to their workes Oh it were well with them if their soules were mortall that they might sleepe in the dust and lye in the graue for euer to bee buried with their bodies neuer to bee raised againe Oh their case were happy and thrice happy shold they be if they might neuer come to iudgement or had beene borne as toades and serpents or wormes of the earth that liuing their life they might also dye their death But it shall not be so with them their case shall not be so well the end of this life bringeth them into eternal torments and when they haue tasted the first death the second death shall take holde on them Then they shall pronounce a thousand woes against themselues then they shal wish they had neuer bene borne Then they shall weepe and houle without recouery then they shall gnash with their teeth and gnaw their tongues for anger Mat. 22 12. Reuel 6 Luke 23 TheÌ„ they shal desire the mountaines to fall vpon them and the hils to couer them from the presence of him that sitteth on the throne and from the wrath of â—he Lamb c. For as they are happy that die in the Lord beeing ioyned to him and freed from all sorrowes so they are wretched and a thousand times miserable that depart hence out of Gods fauour haue the sinnes of their youth and age accompanying them to whom he will say Depart from me ye cursed into euerlasting fire which is prepared for the diuell and his Angels Matth. 25 41. We see how the consideration of the Sessions or Assises striketh a terror into the heart and conscience of the guilty malefactor how much more then shall the solemne day of the Lords last iudgement amaze affright and astonish the Reprobate who haue drawne sinne vnto them as with Cart-ropes and haue cloathed themselues with shame as with a Robe This wil be a day of blackenesse and of darkenesse a day of clouds and obscuritie a day of horrour and confusion vnto them that dwell vpon the face of the earth when God shall come to iudge without respect of persons For what rest or comfort can the malefactor take when he is alwayes in expectation of the comming approach of the Iudge Whereas the godly haue peace of conscience and shall lift vp their heads
then our iustification standeth not in our good workes but in that God pardoneth our euill workes For we haue all bene as an vncleane thing And all our righteousnesse is as filthy clouts Esay ch 64. ver 6. Vse 1 Now let vs make vse of this doctrine First this ministreth great comfort to the faithfull that are in Christ The glory and happines of our soules and bodies in this life in the life to come consisteth herein The forgiuenesse of sinnes comprehendeth vnder it as it were in a short summe all the mercies of God This is it which the Prophet Esay teacheth chap 40 1. So Dauid declareth the blessednesse of the man vnto whom God imputeth righteousnes without workes saying Blessed are they whose iniquities are forgiuen and whose sins are couered blessed is the man to whom the Lord imputeth not his sin Psal 32 1 2 7. This mercy of God will bee sweete vnto vs and cheere vp our hearts with vnspeakeable comfort and giue vs ioy in the holy Ghost if we consider these circumstances that wee dayly offend God after our new birth that all sin is odious in it selfe and maketh vs vile and abhominable in the sight of God keeping all good things from vs and pulling downe all euill vpon vs and that the wages thereof is death beeing able to presse vs downe to the very bottome of the gulfe of hell Ier. 5 25. Esay 59 1 2 3. If a man had all the skill of wise Salomon to speake as he did of the nature of beasts of birds and creeping things knew the vertues of all trees and plants 1 Kings 4.33 from the Cedar that is in Libanus vnto the Hysop that springeth out of the wall and were ignorant of this blessed priuiledge and had not the comfortable assurance of it in his conscience it could not auaile or profit him one whit It might peraduenture delight the outward man for a season but wanting the sweet feeling of Gods fauour in washing away his sins the other can be but vanity and vexation of spirit If a man were able to measure the heauens to tell the order height distances influences and number of the starres and yet be ignorant at home and doe not know what is done as it were within his owne house and within the doores and clossets of his owne heart what should it profit him thus to gaze vp into heauen when the burthen of sinne is ready to thrust him downe to hell If a man were so excellent and expert as out of the knowledge of herbes and Simples to remedie all the diseases of the body yet if he be not able to salue the sores of his soule know not how the sicknesses and infirmities therof shall be cured this can be little comfort to him for then he may haue a sound body but an infected soule an healthy body but a sickly soule full of the botches and blemishes of sin which of all diseases is most dangerous and deadly If a man had the knowledge of all lawes and statutes and were able to decide any controuersie and end any suite between man man yet is not assured how himselfe shal be acquitted when the Iudge of all the world shall come and holde his Assises and how things shall stand with him it can bring no peace vnto him seeing God hath a controuersie against him so long as his sinnes are vnpardoned Hos 4 1. What shal it profit a man to bee passing well seene in musicke by voice or instrument to be skilful in reports and descant and bee alwaies troubled with a iarring conscience Last of all what shall it auaile if a man vnderstood all Arts and Mysteries if hee could worke miracles and speake with the tongues of men and Angels if he knew al sciences and secrets of nature yet were ignorant of the forgiuenesse of his sinnes and of the grace of Christ Philip. 3 7. 1 Cor. 2 2. whom onely if we know the matter is not great if we know nothing else whom if we know not it is worth nothing if we know all things in the world beside Vse 2 Secondly wofull is their estate that are not of the Church that are not in Christ that are without true faith and feeling of this heauenly doctrine Wretched and miserable is the condition of many thousands in the world which want this assurance it is such a burthen as â—tayeth vs from the heauens and waigheth vs â—owne to hell Pouerty is a great burthen the â—word famine pestilence imprisonment sicknesse oppression and such crosses are indeede â—eauy burthens but the burthen of sinne surâ—ounteth them all Therefore the Prophet â—aith Psal 38 4. Mine iniquities are gone ouer mine head and as waighty burthens they are too heauy Hence it is that the Apostle exhorteth vs Heb. 12 1 to cast off euery thing that presseth downe and the sinne that hangeth so fast on that so we may run with patience the race that is set before vs. So heauy it was on the Angels that kept not their first estate That it cast them downe to hell and they are reserued in chains vnto the iudgement of the great day 2 Pet. 2 4. So heauy it was vpon the shoulders of Dathan and Abiram that the earth was not able to hold them but receyued them to destruction Yea it is so intollerable a burden as it bringeth terrors and horrors that cannot be expressed and leadeth to the gulfe of desperation when God chargeth the conscience with sinne so that though a man had al riches and honors all pleasures and delights al kingdomes and glory of the world what ioy or comfort can he feel in these things so long as he is not at peace with his God Contrarywise he that is eased of this waight lightened of this burthen though hee haue all the troubles crosses and afflictions of Iob be laid in fetters with Ioseph be banished his country with Moses be cast to the Lions with Daniel he put in the stockes with Ieremy be fed with bread of affliction with Micaiah and haue no more comfort and compassion shewed vnto him then the poore begger in the Gospel to haue the dogges licke his sores Luke 16 21. though his estate be vile contemptible and miserable to the world yet so long as he hath a discharge of his debt a pardon of his sin a cancelling of the bill of enditement drawne against him written in his heart and feeles that peace of conscience which passeth all vnderstanding sealing him vp to the day of redemption this man before God is most happy and blessed for euer But if sin be imputed vnto vs and God enter into iudgement with vs Who shall bee able to stand before him or be righteous in his sight Psal 130 3. 143 2. This feeling of sinne and wound of conscience which the stroke of Gods hand hath made will weary the strongest and lustiest man that liueth when hee shall open the eye to see
haue the state to haue the title and another the interest to haue the empty shadow and another the propriety and possession Who wold content himselfe with a bare shew of riches of honours of health of profit and to want the things themselues Wee see how all men hate couzeners and deceitfull persons that seeke to deceiue and beguile their brethren but much more odious and abhominable is it to goe about to delude the LORD and to make shew of louing him when indeed wee hate him Saul pretended great zeale forwardnesse in fulfilling the Commandement of the LORD 1 Samuel chapter 15 verse 13. but the kingdome was rent from him for his hypocrisie For there can be no greater dishonour done to God then to seeke to please him with painted worship as if hee were a childe that is delighted with Babies or Rattles or would bee pleased with toyes and trifles which is blasphemy once to thinke of the eternall Maiesty who beholdeth the secrets of the heart Secondly seeing in outward behauior many Vse 2 set goodly colours vpon their actions and pretend great sincerity when the heart is empty it is very behouefull for vs to know them by their fruites and to obserue the notes and markes of hypocrisie whereby in the closest and cunningest carriage it is bewrayed disclosed True it is some by continuall practise are grown to hide the holownes of their harts so deepe that it is hardly discouered yet such is the iudgement of God against them that he layeth them open one way or other at one time or other in one place or other in one cōpany or other vpon one occasion or other and so pulleth off the vizard of hypoctisie from their faces and in the meane season leaueth vs diuers markes to discerne them and to trace them out as by certaine footsteps first of all their cheeefest care is to seeke the pompe and glory of the world to be highly esteemed of others and neuer regard the glory of God or what he esteeme of them This appeareth in Saul who being reproued of Samuel for his sinne 1 Sam. 15 30 thought more of vpholding his owne estate then of turning to God by true repentance and therefore saith vnto him Honour me I pray thee before the Elders of my people and before Israel and turne againe with me This also appeareth in the Pharisies who could not beleeue because they receiued honour one of another Iohn 5 44. and sought not the honor of God alone Secondly hypocrites are sharp-sighted and haue Eagles eyes to obserue the behauiour and looke into the liues of other men but are blinde in regarding and backeward in reforming their owne as wee see in the Pharisie Luk. 18.11 Hee thanked God that be was iust and holy not as the Publican Heereunto cometh the reproofe of Christ Mat. 7 3 4 5. Why seest thou the mote that is in thy brothers eye and perceiuest not the beame that is in thine owne eye Or how saiest thou to thy brother Suffer me to cast out the mote out of thine eye and behold a beame is in thine owne eye Hypocrite first cast out the beame out of thine owne eye c. Let vs learne to begin with our selues and to end with others first to looke to our owne wayes and when we feele how hard it is to subdue the strength of sinne in our selues and to ouer-master our owne corruptions we shal be more charitable Iam. 3 1 2. and lesse seuere to others Thirdly they are more curious in the obseruation of the ancient traditions of men of customes of forefathers and of deuices of their owne then of the holy Statutes and Commandements of almighty God Behold the practise of the Pharisies in this point as they are painted out vnto vs in the Gospel as the Euangelist sheweth Mat. 15 where the Pharisies are saide to come vnto Christ and to demand of him why his Disciples transgressed the tradition of the Elders and to complaine against them when they saw them eate meate with vnwashen hands Mark 7 3.4 for the Pharisies and all the Iewes except they wash their hands oft eate not holding the tradition of the Elders and when they come from the market except they wash they eate not and many other things there be which they haue taken vpon them to obserue as the washing of cups and pots and of brazen vessels and of beds They do not charge the Disciples with breaking the lawes of God which might be iustly returned vpon themselues but with transgressing the ordinances of men and making them necessary to the worship of God and therefore are taxed as hypocrites Let vs take heed we do not please our selues in vaine superstition or worship of God fondly deuised by our selues and in blinde zeale which is not according to knowledge Fourthly they are precise in trifles and loose in weighty affaires they stumble at a straw and leap ouer a block they straine out a gnat and swallow a camell they binde heauy burdens and greeuous to be borne and lay them on mens shoulders but they themselues will not moue them with one of their fingers This is the cause that Christ denounceth such woes against the Pharisies Math. 23 23 because they did tythe Mint Annis and Cummin and leaue the weightier matters of the Law as Iudgement Mercy Fidelity these ought ye to haue done not to haue left the other vndone Thus they snared mens consciences and entangled their owne about small things and slender trifles but neglected the greatest things and loosed the raynes in things that were simply euill prouoked the wrath of God They thought it a great sinne to heale the sicke on the Sabbath day to pull and rub eares of Corne on that day to driue away hunger to conuerse with Publicans and sinners They made great scruple of conscience to put the siluer peeces into the treasury which Iudas brought backe and cast downe at their feete because it was the price of blood Mat. 27 6 but their hearts neuer smote them neither counted they it vnlawfull to hyre a traitor to betray his Master and to shed innocent blood So at the time of the passion of Christ their tender consciences suffered them not to enter into the common Hall lest they should be defiled Iohn 18 but that they might eate the Passeouer but they were not affraid to oppresse the Son of God with slanders lies and false witnesses and to crucifie the Lord of glory Such is the holinesse and religion of the Church of Rome standing in outward obseruations Touch not tast not eate not which are after the doctrines and commandements of men which haue indeed a shew of holines but are things of no value Let vs not cleaue to such vanities nor aduance our owne inuentions but make the Law of God a light to our feet and a lanterne vnto our steps Lastly they do all things to be seene of men seeking the praise and applause
GOD. The greatest freedome of the chiefest cities is but slauery bondage in comparison of the heauenly prerogatiues that properly belong vnto the Church of God The consideration hereof hath bene strong and powerfull in all those that are seruants in this house which are the Lords freemen This made the Prophet Dauid to testifie his holy affections in sundry Psalmes Psal 26 8 and 17 4 and 36 8 9. and 84 2 10. Where he sheweth that the spending of one onely day in the place of the publicke meetings and assemblies of the godly was more sweet comfortable and profitable to him then a thousand dayes otherwhere yea though the place in it selfe were neuer so pleasant and delightfull so that hee preferreth the basest office and meanest calling in the Church to keepe the doore to sweep the house to cut wood or draw water for the seruice and sacrifice of God then to dwell in the Vse 3 most gorgeous and glorious palaces wherein the workes of wickednesse are practised professed If the same mind be in vs that was in this Prophet let it be our desire rather to be of the meanest account and lowest reckoning in the Church and among the lowest Saints of God then to be in the chiefest roome in the highest place of honour out of the Church where nothing raigneth but prophanenesse and nothing is of price or regarded but wickednesse This will be a witnesse to our owne hearts that we are truely religious and are possessed with a loue of godlinesse when we preferre the loue of Gods house before all earthly things and are carefull to come to the exercises therein Lastly it belongeth to euery one to promote and procure the good thereof If it be the principall society it must be principally cared for It standeth al persons vpon Princes Pastors Parents Magistrates whatsoeuer in their seuerall places to seeke the peace and preseruation of this society and to further the good of Gods Church We see this in the Prophet Psal 122 6 after he had commended the comely order spirituall beauty of Ierusalem the true Church he saith Pray for the peace of Ierusalem let them prosper that loue thee peace be within thy wals prosperity within thy palaces for my brethren and neighbours sake I will wish thee now prosperity because of the house of the Lord our God I will procure thy wealth No estate of man so high to exempt himselfe no calling so low to disable himselfe from seeking the good of his Church The greater our place is the more doth God require at our hands he hath committed the more to our trust and therefore will take the straighter account of vs. It is the end of their honour and aduancement not to lift vp their hearts aboue their brethren because God hath lifted vp their heads not to seeke their own profites and commodities onely but to aduance the honour of that God that hath aduanced them remembring that they are the ministers of God for the wealth and welfare of their people and assuring themselues that God wil honour them that honour him but such as despise him shal be despised 1. Sam. 2.36 Moreouer it is our dutie to labour within the compasse of our calling to bring other societies to this the Prince his common-wealth the Magistrate his incorporation the Minister his people the Captaine his army the housholder his family by striuing to make them Christian commonwealthes Christian incorporations Christian parishes Christian armies Christian families This was the care of all good and godly Princes Dauid Hezekiah Iehoshaphat Iosiah 2 Chro. 15.12 who made a couenant to seeke the Lord GOD of their fathers with all their heart and with all their soule This was the care of deuout captaines that feared God as appeareth by the Centurion and Cornelius Math 8 10. Acts 10 2. Gen 18 19. Iob 1.5 This was the care of all religious fathers and masters as we see in Abraham Iob Iacob and sundry others whose praise is in the booke of God And vnlesse this diligence be vsed and duty performed to those that are set vnder vs by the ordinance of God what comfort can wee finde in them nay what good can we looke for at their hands It is the knowledge of God and the power of godlinesse planted in the heart that maketh the subiect obedient the seruant trusty the childe dutifull and euery degree faithfull in his place and calling But where the feare of God doth not rule there subiects obey not for conscience sake there seruants are deceitfull serue with eyeseruice as men pleasers there children are vngracious and vnruly not obeying their parents in the Lord. So then it standeth vs vpon to set forward the good of the Church with all our power and then to bring such as belong vnto vs into the bosome of the Church that there they may haue fellowship with God and one with another Verse 8. God brought them out of Egypt their strength is as an Vnicorne hee shall eate the nations his enemies c. In the words before Balaam enlarged by sundry sweete similitudes the excellent condition of the Church shewing that the place of it was to be chosen aboue all other places and the people belonging vnto it to be ioyned withall aboue other people of the world Now in these words he expressed their happines and blessednesse in plaine tearmes and direct words declaring that albeit they were a weake people in the land of Egypt oppressed with burdens hurried with labours ouermastred with taskemasters vnexercised in fears of warre â—andering vp and downe in the wildernesse separated from other nations on the other side their enemies wer many in number mighty in strength rich in furniture yet GOD brought his people with a strong hand out of Egypt from all their enemies and sent his Angel before them to leade them in the wildernesse so that no city or nation could preuaile against them Hereby we learne that the enemies of the Church albeit great Doctrine The Church â—ath the vpper hand of enemies stronger then â—hey mighty and high minded yet are oftentimes brought vnder and troden on by the Church weaker then they Howsoeuer the Church be weake and want outward power yet it hath victory ouer the oppressors of it This we see plainly strengthened vnto vs in the booke of Iudges where we see that the Midianites and the rest of the league with them lay in the valley like grashoppers in multitude Iudg. 7 12 20 and their camels as the sand which is by the seashore yet Gideon and his hoast being as it were an handfull ouerthrew them by blowing their trumpets by breaking their pitchers and by holding their lampes in their hands This appeareth in the history of Shamgar Iudg. 3.31 who slew 600. men of the Philistims with an Oxe goad and in the history of Sampson being enclosed by his enemies who caught vp a Iawbone and said With the Iaw of an
his voyce Acts 9 4. saying to him Saul Saul why persecutest thou me His persecution was directly against the Saints but wee heare how the Lord acounteth that persecution to be against himselfe This is a singular encouragement to euery one of vs to loue the seruants of God from our hearts and to serue their necessities considering that it is as it were put vpon the Lords accounts and he will recompence it vnto our bosomes It is a great terror to al mercilesse malicious men for whatsoeuer mischiefe they worke against the godly it is done against Christ and they shall be arraigned as guilty of oppression and persecution against Christ Againe as this is an incouragement in well doing so it is a great comfort vnto vs in these fruites and works of mercy that God will remember them be mindfull of them and for them will assuredly helpe vs when wee are in distresse This the Prophet saith Blessed is hee that iudgeth wisely of the poore the Lord will deliuer him in the time of trouble Psal 41 1 2. So then when we haue bene seruiceable comfortable vnto others especially to the seruants of God there ariseth from hence a great comfort to our consciences an assurance of our eternall peace acception with God so that we may with boldnesse come to the throne of his grace pray vnto him for the graces of his Spirit Obadiah proueth that he seared the Lord in the truth of his spirit assureth his conscience thereof because hee had hid the Prophets of God in the persecution raised against them by Iezabel 1. King 18 12 13. Therefore when he feared that Eliah would procure vnto him the displeasure of Ahab and so bring vpon him a cruell death hee found comfort in the former fruites of mercy and said to the Prophet Was it not told my Lord what I did when Iezabel slew the Prophets of the Lord how I hid an hundred men of the Lords Prophets by fifties in a caue and fed them with bread and water And now thou sayest goe tell thy Lord Behold Eliah is heere that hee may slay mee The like wee see in Nehemiah when hee had relieued the oppressed people and euery way sought rather the welfare of the Church then his owne commodity hee turneth himselfe to God and saith Neh. 5 19 13 14 22 31. Remember me O my God in goodnesse according to all that I haue done for this people Neh. 5 19. And chap. 13 14 22 31. Remember me O my God heerein and wipe not out my kindnesse that I haue shewed on the house of my God and the offices thereof He doth not heere glory in his owne merits nor putteth his trust in his good works for before he pleadeth mercy craueth pardon but desireth that God in goodnes would graciously reward the works which hee had done with a good conscience and is bolde to put him in minde of his promise who hath promised to repay whatsoeuer is done for the benefit and behoofe of his Saints A great comfort it is to be able in the simplicity of our hearts to speake thus How many are able in our dayes to say with Nehemiah Lord remember me according to all that I haue done for thy people For their owne conscience would by and by accuse them and cry out of the wrongs and iniuries they haue done vnto them how they haue hated them in their hearts smitten them with their hands wounded them with their tongues trampled vpon them with their feet and sold themselues to work mischiefe against them If they will not remember the seruants of God in kindnesse let them know God will remember their vnkindnesse and the children of God may pray vnto him not for desire of reuenge but for the aduancement of his glory to reward them according to their desarts as we see in Nehemiah Remember them O my God that defile the Priesthood Neh. 13 29. This must of necessity galle a mans conscience whē the terrors thereof shall accuse him for want of doing good seruice to the Church of God Iob 27.23 Iam. 2 15. yea for doing great wrongs and offering many indignities against the Church 10 Then Balak was very angry with Balaam and smote his hands together so Balak said vnto Balaam I sent for thee to curse mine enemies and behold thou hast blessed them vncessantly now three times 11 Therfore now flee vnto thy place I thoght surely I will promote thee vnto honour but loe the Lord hath kept thee backe from honour 12 Then Balaam answered Balak Told I not also thy Messengers which thou sentest vnto me saying 13 If Balak would giue mee his house full of siluer and gold I cannot passe the commandement of the Lord to do either good or bad of mine owne minde What the Lord shall command the same I shall speake 14 And now behold I goe vnto my people Come I will counsell thee such things as this people shall do to thy people in the latter dayes Hitherto we haue spoken of the preparation into the Prophesie and likewise of the Prophesie it selfe Now followeth the effect and euent thereof expressed partly in Balak the King and partly in Balaam the false Prophet Touching Balak Moses declareth that when he saw himselfe againe disappointed of his hope and expectation hee bursteth for anger and smiteth his hands together in token of the inward indignation of his heart For as the patient abiding of the righteous shall be gladnesse Prou. 10 28 so the hope of the wicked shall perish He is content to hearken vnto the Sorcerer so long as hee hopeth to heare pleasant and pleasing things of him but when he is deceiued he rayleth and rageth without measure Balaks anger against Balaam His indignation conceiued against him appeareth first by comparing his owne purpose with Balaams practise when he saith I sent for thee to curse mine enemies and behold thou hast not ceased to blesse them now three times It is no lesse absurd and iniurious in thee to blesse mine enemies thē if thou shouldest curse my friends for in that thou blesses them it is all one as if thou cursedst me If thou standest with them thou standest against me both of vs cannot stand together If they continue I fall Secondly he doth cashire him and cast him out of his fauour he withdraweth the present prepared for him and denyeth him the wages and stipend promised vnto him I saide Surely I will aduance thee to honour but the Lord hath kept thee backe from honour as if he should say Depart from me thou vnhappy Prophet vnhappy in thy Prophesie vnhappy in thy preferment vnhappy to me vnhappy to thy selfe I called thee not to blesse this people but to curse them I haue honoured thee among my Princes and would moreouer if that had bin too little haue done vnto thee and for thee greater things then these But seeing thou settest so light by my gifts goe thy wayes
the wicked into sheards like a potters vessel Psal 2 9. We see how men admire the proud and haughty of the world and esteeme the vngodly as the great Magnificoes that may not be contemned or controlled the poorest and meanest Saint of God shal in time to come be their Iudge sit with Christ vpon the bench in glory when they shall stand as their vassals at the barre and bee iudged as most wretched caitiffes and malefactors and receiue their wages according to their works Then they shal say with horror of conscience We fooles thought their life madnes their end without honor but now they are counted among the children of God and haue theyr portion among his Saints Hence it is that the Apostle reprooueth the Corinthians that abased and abused their dignity that did bring their causes to be tryed and iudged before the wicked Do ye not know that the Saints shal iudge the world If then the world shall be iudged by you are ye vnworthy to iudge the smallest matters c 1 Cor. 6. verses 2 3. This is a great honour vouchsafed to the faithfull no earthly honor can be compared vnto it all temporall glorie hath not so much as a shew or shadow of it On the other side great shall be the dishonor and disgrace the shame and contempt that shall be poured out vpon the vngodly Dan. 12 2. They haue heere the riches of the world the pleasures of this life the praise of men they are feared of some and flattered of others but when this glory shall passe away as the wind and flye as an arrow that is shotte at a marke then they shall be arraigned as euill doeâ—s and euery seruant of God shall treade them vnder their feete Then they shall be separated from the presence of God Then they shall see all the godly whom they haue scorned and derided receyued into the kingdome of heauen and themselues shut out of the doores Then they shall haue the continuall fellowship of the diuell and of his angels in hell fire where shal be weeping and gnashing of teeth Vse 2 Secondly we must all be carefull to walke worthy of so great a calling We must bee as spirituall Kings to rule and beare sway ouer our thoughts wils and affections ouermastering them as much as may be proclaiming continuall warre against our corrupt natures against the diuell and against the world And verily he that can beare rule ouer his owne heart is a true king indeede and shall surely reigne for euermore with Christ in the life to come Reuelat. 1 6. He that hath beaten downe the kingdome of sinne and sathan and receyued some measure of grace to reign ouer himselfe hath performed a greater and more glorious work then he that hath subdued a kingdome For all these enemies of our saluation be horrible hideous monsters and fearfull Serpents Their sting is deadly their poyson is mortall It is an hard labour to pull out their sting and take away their poison from them But they which are caried away with the swinge of their corruptions as with a violent streame hauing blindnes ignorance to reign in their minds rebellion in their wils and loosenesse in their whole life are not spirituall kings but base slaues and bondmen The strong man sathan keepeth the hold of theyr hearts Luke 11 21. and as Lord and King setteth vp his scepter there Wherefore my brethren in respect of this our high calling wee must make conscience of euery sinne We heard before that we are made the iudges of the world It is a shame for a Iudge to be a Theefe that sitteth in iudgement to condemne a theefe so is it a shame for vs to be giuen to wickednesse that must iudge the wicked world when the iust shall appeare A Iudge must take heede of those sinnes in himselfe which he must condemne in others lest it be sayd vnto him Thou which teachest another teachest thou not thy selfe Rom. 2 21 22. This is that vse which the Apostle maketh to the Thessalonians chap. 1 10 11 after he had shewed that at the comming of the Lord Iesus in might and maiesty he would bee glorious in his Saints made maruellous in them that beleeue hee intreateth that God would make them to walke worthy of their calling And surely if we haue any the least sparke of grace or any feeling of our naturall condition when we were the children of wrath and the fire-brands of hell it could not but work in vs a maruellous loue vnto God a desire to please him and a delight to bring foorth the fruites of righteousnes Thirdly our victory in Christ offereth comfort Vse 3 vnto vs in all troubles tentations pouerty and in death it selfe We are to arme our selues with this power of Christ agaynst all terrors and feares that seeke to dismay vs. We are in Christ appoynted Kings and Iudges ouer those that trouble vs conquerours ouer sathan and death Our feare then is already past let vs lift vp our heads and bee of good comfort This is that which the Apostle is bold to put vs in mind of 1 Cor. 15 56 57. O death where is thy sting O graue where is thy victory Now thankes be vnto God who hath giuen vs the victory through our Lord Iesus Christ We shall not neede to feare the day of iudgement for then our redemption draweth nere We shall not neede to be affrayd of the comming of the Iudge for he shal be our Sauiour Howsoeuer therefore we seeme base vnto the world and of vile account in the eyes of carnall men whose portion is in this life yet wee are indeed aduanced into the highest honour about him receyuing by our communion and fellowshippe with him a communication of his kingly power and glory to subdue vnder vs the diuell and his angels For if wee fight with him and vnder his banner wee cannot lose the field but shall bee assured to reigne with him They then are deceyued that think them the scum and off-scouring of the world This should also perswade all carelesse and backward persons to embrace true Religion and giue it the cheefe seat in theyr hearts forasmuch as it maketh them of the vesselles of wrath and vassals of sathan glorious Kings and triumphant Conquerors ouer the powers of darknes Furthermore it should encourage the Ministers of the Gospel and make them glad to labour in preaching the Word and in winning soules vnto God being set apart by Gods mercies to consecrate men Kings and Priests vnto him which is a great priuiledge For they haue mighty weapons giuen them by their captaine Christ to wit the power of his Spirit and the vigor of his mighty word which causeth them to preuayle Therefore the Lord sayth by his Prophet Hosea chap. 6 5. I haue cut downe this people by the Prophets slaine them by the words of my mouth And the Apostle teacheth 2 Cor. 10 5 6 That the weapons
they fall to be past feeling and cannot repent The Apostle declareth in the Epistle to the Romanes That such as regarded not to know God hee gaue them vp to their hearts lust vnto all vncleannesse and punished one sinne with another Rom 1.28 For the sinne that followeth is a punishment which went before God forsaketh them with his grace that forsake him by their sinnes and when once God leaueth them the diuell findeth them Whensoeuer God departeth out of any person the vncleane spirit taketh possession for the house is empty swept and garnished and made ready to entertaine him Math. 12 44. This is it which the Prophet declareth concerning the secret iudgment of God vpon sinners that make shipwracke of faith and of a good conscience My people would not heare my voyce and Israel would none of me so I gaue them vp vnto the hardnesse of their heart and they haue walked in their owne counsels Psal 81 11 12. Where hee sheweth that seeing they would not be reclaimed and reformed hee laide the bridle in their owne neckes and suffered them to run their full swinge into all wickednesse In like manner the Apostle describing the sins of the Iewes that hated the Gospel stoned the Prophets persecuted the Saints and crucified the Lord of life sheweth that they had filled vp the measure of their sinnes and that the wrath of God was come on them to the vttermost 1. Thess 2 19. Reason 3 Thirdly sinne is fitly resembled to the fretting of a canker and to the vncleannesse of a leprosie both which goe forward and make no stay vntill the whole body be infected and euery member endangered This is the similitude which the Apostle vseth Their word shal fret as a canker 2. Tim. 2.17 of which sort is Hymeneus and Philetus For as one serpent engendreth another so doth one sinne conceiue and bring forth another It is like vnto the beast that is said to grow so long as it liueth So then lay these things together both that God forsaketh such as make no conscience of sinne and that sinne is likened to the conceiuing of the wombe to the eating of a canker and to the filthinesse of a leprosie wee may conclude that sin being entertained knoweth not stay but rolleth as a stone vntill it come to the Vse 1 bottome Now let vs handle the vses First consider from hence how dangerous it is to giue entertainment vnto sinne at the beginning which groweth to more perfection euery day we cannot stop this streame when we will it goeth beyond the strength of our nature God leaueth vs further to our selues when we begin to leaue his wayes We see this in the example of Cain he was reproued of God checked for his hatred against his brother admonished to repent but he harkened not to the voyce of the Lord but hardened his heart and shed innocent blood euen the blood of his brother Gen. 4 8. This appeareth in Iudas hee entertained couetousnesse in his heart from couetousnesse hee fell to plot with the Pharisies from plotting he proceeded to practising and in the end hee brake out into treason against his Lord and Master and ceased not till hee brake his owne necke Math. 26 15. The like we may say of Saul and trace out his falling from God step by step and the more he continued 1. Sam. 16 14. the more did the Spirit of GOD forsake him so that his hidden corruption brake out into open rebellion against God open persecution against Dauid and open desperation against himself and his owne soule Thus it falleth out with such as sinne against their conscience Some grow to be very diuels incarnate that do euery day giue strength vnto their corruption and adde drunkennesse vnto thirst who being past feeling giue themselues to wantonnesse to worke all vncleannes with greedinesse Some are like bruite beasts that are led onely by sensuality carnall and naturall men which haue nothing in them of the Spirit of God Iude 10. Continuance in sinne bringeth hardnesse of heart Such are in greatest danger and see it not they are in the midst of the fire and feele it not they taste deeply of the iudgment of God and regard it not Lay before them the grieuousnesse of sinne beseech them with bitter teares exhort them by the tender mercies of God denounce all the plagues punishments and iudgments of hell offer vnto them the sweet promises of the Gospel entreate them by the death of Christ and the dearest blood that he shed for them all these they tread vnder their feet and neglect them as things of no price sinne hath bewitched their hearts Sathan hath blinded their eyes and God hath giuen them vp into a reprobate sence For as among all the blessings that God bestoweth vpon the sonnes of men in this world a soft and tender heart is one of the greatest which is soone checked controuled soone made to bleed and raised to repentance and amendement of life Ezek. 11 19 so there can be no greater curse and malediction laide vpon any man then to haue a stony and stiff-necked a rebellious and yron heart which heapeth and hoardeth vp euery day vengeance against it selfe What an heauy punishment was this vpon Pharaoh when his heart was hardened Moses and Aaron came vnto him they laide before him the word of God they wrought miracles in the land of Egypt they called vpon him to let the people go he was visited with lice he was feared with thunders he was plagued with frogges he was tryed with darknesse he was punished with the death of the first borne yet could not all these enter into his heart nor pierce his conscience that was seared with an hot yron so that he proceeded in euill vntill he and his whole hoste were drowned in the red sea Heereunto accordeth that which the Prophet Ieremy sayth Can the blacke Moore change his skinne or the leopard his spots Then may ye also doe good that are accustomed to doe euill Ier. 13 23. Seeing therefore such as beginne to sinne can haue do stay of themselues we must needs confesse it to be very dangerous and hurtfull to our soules For all such as breake out into this sinne are like to those that runne downe a steepe hill that when they are going haue no power to make any stay or stop vntill they come vnto the lower end Thus it is with those that haue giuen the onset vpon sinne they do as it wer open the flood gates of impiety which are not againe easily shut vp but the violence of the streame beareth all things before it For howsoeuer sinne at the first be entertained of men with some dislike and not without some strugling and striuing against it yet in processe of time and by continuance in sinne they grow shamelesse euen to haue an whores forehead that they cannot nor wil not be ashamed though the Sunne the heauen the earth and men beare witnesse against them they
two brethren walke amongst the people of God I meane the Magistrate to rule and correct the Minister to teach and reproue sinne wil be suppressed and godlinesse will in some measure bee promoted and aduanced Heere then is a notable direction for all Magistrates fathers masters housholders and gouernors whatsoeuer to set themselues against euill doers seeing therby they shall finde the Lord fauourable vnto them Among all encouragements which Rulers who are as the gods of the earth haue giuen vnto them to beare the burden of the worke and the heate of the day Psal 82 6. none is more comfortable then this that by rooting out of the wicked and punishing the vngodly according to their vngodlinesse they bring a blessing vpon their owne heads a blessing vpon the places where they dwell and a blessing to their families in which they liue as wee see in Phinehas in this place of whom the Lord saith While hee was zealous for my sake among them he turned away mine anger therefore I haue not consumed the children of Israel in my iealousie and I will giue vnto him my couenant of peace and he shall haue it and his seed after him Who is it that doth not desire to finde the fauour of God in this life to leaue a blessing behind him But if God haue made vs Magistrates in the Common-wealth or Gouernors in the priuate family we cannot looke for any blessing at his hands to follow vs and ouertake vs so long as sinne is vnpunished and the sinner is not recompenced in the earth It is not enough for vs to be godly men except we labour also to be godly Magistrates We heard before that the boast of God could not prosper and preuaile so long as Achan was not found out but when he was stoned the blessing of God came vpon theÌ„ The Marriners in the ship could not be safe so long as Ionah was in it Ionas 1 15 but so soone as he was cast into the sea the sea ceased froÌ„ his raging Mark this yee Rulers of the earth and learne from hence yee Gouernors of hoâ—ses a profitable lesson so long as yee are zealous for the aduancement of Gods glory and for the rooting out of iniquity ye shall be blessed in your persons blessed in your children blessed in your families and blessed in your places and habitations Set your selues therfore with courage against sinne and God shall be with you He will prosper the works of your hands nothing shall be able to preuaile against you as the Prophet faith 2 Chron. 15 2. The Lord is with you while ye be with him and if ye seek him he will be found of you but if ye forsake him hee will forsake you Let euery one so farre as his calling stretcheth deale faithfully with God and shew their zeale in resisting sinne as it is sinne in whomsoeuer they finde it without respect of persons not fostering it in some because they are their friends nor winking at it in others because they are their children their seruants their kindred or acquaintance nor hating it in a third sort because they are their enemies but punishing it and striking at the roote of it without difference and partiality For many are enemies to some sinnes because they are enemies to the sinner and so hate the euill for no other cause but because they cannot abide the person But we should in punishing sinne ayme at the good and at the reformation of those that commit it we should loue the person and abhorre the euill like the Physitian that liketh his patient but hateth the disease But to examine our selues a little How far are we in these dayes from the sound practise of this point Haue wee a true zeale to punish offenders or are we careful to finde them out that euill may be taken away from vs Alasse who seeth not plainly except such as are wilfully blinde how cold and carelesse we are in setting our selues against sinne and opposing our selues against euill doers Doe not wicked men in al places lift vp their crests on high and walke with outstretched neckes without controllement that no man dare say vnto them Why do ye thus Nay are we not come to this passe that if one in a Parish settle himselfe to do good and offer to put too his helping hand to weede out malefactors will not twenty step foorth to speake for them to crosse such as shall go about to punish theÌ„ If any good cause be to bee promoted how backward are wee to further it How nice how squemish are we and pinch curtesie who shall goe before as if we were ashamed of it But if whoremongers drunkards harlots that are as the off-scouring of the world and the scumme of the earth bee brought before Magistrates to be rewarded according to theyr deseruings they cannot want many of theyr neighbours to countenance them to go with them and to speake for them What persons euer were there so lewd and licentious that haue not found diuers to entreate in their fauour Yea so desperate are our times seasons growne that if the diuell himselfe were incarnate and dwelled visibly among vs it seemeth likely that hee should finde some friends some spokesmen and mediatours for him But know this for a surety and carry it home with you vnto your houses and thinke of it vpon your beds that so long as you thus backe and vphold bad fellowes loose in life lewd in example you shall neuer want store of them We must not thinke euer to breake the heart of sinne except wee ioyne hand in hand one with another and all draw one way to suppresse it If a theefe were to be câ—rried to prison and one drew him one way another haled him another way he were neuer like to haue fetters cast vpon him In like manner so long as we are sundred and diuided one from another sinne encreaseth and getteth an head And we cannot assure our selues to obtaine any blessing of God so long as we nourish such serpents in our bosomes and doe not pull out the stings of them And as this ought to be a great encouragement to all in authority ouer others to consider the blessings of GOD that they bring to themselues and to their seuerall iurisdictions by breaking the necke of vngodlinesse so on the other side it ought to terrifie all negligent and carelesse Gouernors that are not ready resolute betimes to destroy all the wicked of the Land Psalm 101 8 and to cut off all the workers of iniquity froÌ„ the City of the Lord. Such bring a curse vpon themselues a curse vpon their substance a curse vpon their children a curse vpon their seruants a curse vpon their families a curse vpon their houses and habitations This should work a feare in their hearts and bring terrour and astonishment vpon their consciences seeing God will take away the sinner in his wrath but will require the sinne at the
them to the sight to mooue pitty in the seer Seeing therefore iudgements be the wages of sinne make vs fall before the enemy and bring vpon vs many calamities let al such as lye vnder any chastisement alway search ouer their wayes and descend into their owne consciences to see how they haue moued him to wrath and prouoked him to be their enemy This we see in the example of Ioshua wheÌ„ he saw the men of Ai preuaile ouer them and the people of God to turne their backs when he saw they were destitute of Gods defence who would no longer go out with theyr Armies he sought to finde out the true cause he humbled himselfe before God and neuer ceased vntill the sinner were apprehended examined condemned and executed Ioshua 7 7. The like practise doth the Prophet prescribe Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens saying Wee haue sinned and rebelled therefore thou hast not spared This is the right way to stop the breach of Gods wrath and to call in his iudgements Manie haue fought out other wayes to weaken the force of the enemy aad to preuent the iudgements of God as in time of warre by arming themselues by hiring of soldiers by drawing confederates in time of dearth by robbing stealing lying defrauding shifting such like in time of pestilence by seeking to Witches and Wizards by taking themselues to flight and such other wayes But the Prophets and holy seruants of God in such times when wee lye open to wrath haue called vs to Repentance stirred vs vp to prayer mooued vs to humiliation and acknowledgement of our sinnes which haue deserued such chastisements Let vs all practise this counsell and wisely consider with our selues what the lord hath against vs and wherefore hee is angrie with vs that so wee may bee reconciled vnto him and brought into his gracious fauour againe Vse 3 Lastly this serueth as a notable aduaÌ„tage for the seruants of God when they haue any dealings against wicked men we haue comfort and encouragement from hence that wee shall assuredly preuaile against them because we haue to do with weak and naked men that are out of Gods protection If two goe into the field to fight and one of them be vnarmed and haue no weapon to defend himselfe he lieth open to the lust of his enemie to be wouÌ„ded and spoyled of his life who taketh comfort to see his aduersary come out against him without his armor So is it a blessed and comfortable thing to the children of God when they are constrained to meddle with euil men which are the enemies of God and of his trueth they haue comfort in God both in that themselues are vnder the couerture of his Armour and protection and in that theyr enemies are naked men and lye open vnto euerie iudgement This is it which is afterward remembred vnto vs in this booke where Ioshua and Caleb comforted the people agaynst the Canaanites saying If the Lord loue vs hee will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebel not ye against the Lord neither feare ye the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Numb 14 9. Abijha the king of Iudah made this his great comfort going against a mighty army and spake to this effect vnto their enemies 2 Chro. 13 10 12. Where wee see that such as turne vnto God with all their hearts and worship him aright haue God their Captaine and Protector he is their buckler and defence but such as are enemies to God and his people Numb 14 1â— 43. are those that receiue many blowes and take many knocks on their heads and yet want a shield to safegard themselues but lye open to euery danger and cannot looke for victory they haue no armour of proofe to defend themselues This is a wofull and wretched condition yet so is it with all the vngodly who haue banished the Lord far from them For as he is farre from them in the practise of their life so hee will not bee neere them in the time of their distresse Let vs then make much of this comfort and lay it as precious balme vnto our hearts let vs be assured when wee haue to deale with the world or to wrastle with Gods iudgements if we haue the testimony of a good conscience that God is our defence and deliuerance wee shall not need to be dismayed nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger or in death theÌ„ to haue assurance of the prouidence and protection of God The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand Psal 23 1 4. and 27 5. 31 20. Let vs therefore be bold and of good courage in the causes of the Lord for where he is there is safety from danger peace from distresse and assurance neuer to be ouercome There dyed foure and twenty thousand The falling into idolatry and whoredom brought a great plague vpon the people not onely to the destruction of many of the Princes among them but to the ruine of many thousands of the people See here the greatnes of the plague and what hauock was made when wrath was kindled God did not spare them but executed his fierce indignation vpon them How great a iudgement was this and how were they weakned by it Hereby we learne That the wrath of God against sinners is vnspeakable Doctrine Gods wrath â—eing moued â—n full of rage greeuous and terrible His wrath beeing moued is full of rage and worketh great desolations and destructions in the world This is it which Moses setteth downe in his song Deut. 31 22. Fire is kindled in my wrath shal burne vnto the bottome of hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. This hath the Lord euer shewed in the examples of his iustice When the old world multiplyed their sinnes and abused the patience of God that abode in the dayes of Noah his wrath consumed men women children beasts fowles creeping things and all that had the breath of life vpon the face of the earth Gen. 7 21. So when the â—odomites exceeded in lust of the flesh in pride of life and in security of heart The Lord rained vpon them Brimstone and fire out of heaueÌ„ and ouerthrew the Cities of the plain and all the inhabitants of the Cities and that which grew vpon the earth Gen 19 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse is a plentifull witnes of this truth When they lusted for flesh and loathed
they haue gone into warre to fight with their enemies they haue called vpon his name and receyued great comfort This we see euidently in the practise of Ioshua who prayed vnto him in the day when hee gaue the Amorites before the children of Israel Ioshua chap. 10. verses 12 14. Sunne stay thou in Gibeon and thou Moone in the valley of Aialon and there was no day like that day before it nor after it that the Lord heard the voice of a man for the Lord fought for Israel When the Philistines were assembled against Israel the children of Israel sayde to Samuel Cease not to cry vnto the Lord our God for vs that hee may saue vs out of the hand of the Philistines 1 Samuel chapt 7. verses 8 9 10. Samuel cried vnto the Lord who heard him and thundered with a great thunder that day vppon the Philistines and scattered them so they were slaine before Israel And there is a notable example hereof recorded in the first of the Chronicles the fift chapter and the 20. verse touching the sonnes of Reuben of Gad and of halfe the Tribe of Manasseh They were holpen against the Hagarims who were deliuered into their hand and all that were with them for they cryed to God in the battell and hee heard him because they trusted in him If then God do in mercy heare the prayers of those that call vpon his most holy name going vnto the warre and preparing themselues vnto the battaile wee cannot doubt of the lawfulnesse of the worke it selfe seeing almighty God vseth not to heare those that goe about euill but sendeth his curse vppon them Fourthly the word of God setteth downe Reason 4 the duties of those that manage the matters of the field as of the King of the Captaine of the common souldier which it would neuer do if the callings were vnlawfull For as wee conclude marriage to be lawfull and an honorable ordinance of God because the Scripture setteth forth the duties of maried persons aswell of the husband toward the wife as the wife toward her husband so in as much as we finde the duties of such as go to war aswel of those that are commanders as of those that are vnder commandement described plentifully and fully in the booke of God wee cannot call the lawfulnes of their office in question Hence it is that the Lord teacheth Ioshua the duties of his calling Iosh 1 6 that he should be strong and of a good corage that he shold meditate in the booke of the Law and assure himselfe that he would be with him and not leaue him nor forsake him so that there shold not a man be able to withstand him all the daies of his life So when the soldiers came to Iohn Baptist to bee instructed how to leade their liues and to bee directed how to escape the wrath of God to come Luke 3.14 he said vnto them Do violence to no man neither accuse any falsely and be content with your wages The particular handling and setting downe of these duties inforceth the acknowledgement of the lawfulnes of the calling Reason 5 Lastly we shall see the lawfulnes of warres if wee consider the lawfull causes of a lawfull warre The first is the defence of true religion against the oppugners thereof as appeareth by the words of Ahijah to Ieroboam and all Israel 2 Chron. 13 6. The second is that such as are oppressed for religion may bee freed and deliuered as we see in the histories of the Iudges who raised wars to deliuer the opprested and distressed people out of the bloody hands of the cruell oppressors The third is for the necessary defence of the Commonwealth by repulsing iniuries offred Iudg. 11 13 â— Sam. 10 4. â— Chron. 14 9 1 Sam. 30 18. Genes 14.16 1 Chron. 18.1 by reuenging indignities and assaults and by recouering things lost as their wiues their sonnes their daughters their goods their possessions their cities their substance dominions The ouerthrow of the Commonwealth bringeth the ruine of the Churches peace For as the flourishing estate of the Commonwealth maintaineth and furthereth the Churches peace Ieremy 29 7. so when the Common-wealth is spoiled the libertie and freedome of the Church is diminished as appeareth in sundry places of the Lamentations â—amen 1 4 5. Vse 1 Let vs now make vse of this doctrine and apply it to our instruction First it is required of euery one to haue courage Wee must not grow feeble and faint-hearted we should not feare nor be discouraged but be bold as in the worke of the Lord assuring our selues that the Lord is our strength who teacheth our hands to fight and our fingers to battell Psalme 144 1. When Hezekiah saw that Zaneherib was come and that his purpose was to fight against Ierusalem he said to his Captaines souldiers Be strong and couragious feare not neither be afraid for the king of Ashur neither for all the multitude that is with him for there is moe with vs then is with him with him is an arme of flesh but with vs is the Lord our God for to helpe vs and to fight our battels 2 Chron. 32 7. This appeareth in the exhortation of Nehemiah when Sanballat and Tobiah conspired to come to fight against Ierusalem to hinder the building of the wall he said Be not afraid of them remember the great Lord and fearfull and fight for your brethren your sonnes and your daughters your wiues and your houses Neh. 4.14 The heathen Captaines that carried their men to battel were alwayes wont as we see in prophane histories to put courage into them not to feare to looke the enemy in the face but their onely or cheefest reason to mooue them was earthly glory that either they should liue in wealth or dye with honor It is not so with the people of God they haue greater Reasons to worke in them the gift of valour and hope of victory True religion therfore doth not weaken the hearts of men and make them Cowards It is no enemy to true fortitude and manhood The Reasons why true Religion giueth courage in battel For first it teacheth and informeth the conscience that the cause and quarrell in which the warriour fighteth is good iust and warrantable by the word of GOD which maketh him stand vpon a sure ground without which knowledge in the heart how vgly how foule how sauage how cruell a thing is the effusion and shedding of blood What an horrible and grisly a spectacle is it to see Villages and Townes burned Cities and Castles ruinated Churches and religious places ouerturned bodies dismembred with Ordnance the ayre infected with stench the ground embrued with blood the country wasted grasse and corne troden downe and spoyled and all places with feare and terror filled Is it not to be esteemed rather a practise of all inhumanity then an exercise of manhood Secondly as true religion establisheth the conscience touching the lawfulnes
to God and be applyed to an holy vse The prophane Midianites had polluted and defiled them with Idolatry which God hateth of which see more afterward chap. 33 52. 14 Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds and hee saide vnto them Haue yee saued all the women aliue c. The Lord told Moses immediately before verse 2 so soone as this busines was ended he should be gathered to his fathers yet see how he hasteth forward the matter that it might be ended that he also might come to the ende of his dayes God had sworne that he should not enter into the Land for he was displeased with him and spared him not because of the people as he sheweth Deut. 1 verse 37 The Lord was angry with mee for your sakes saying Thou shalt not goe in thither where he goeth not about to excuse himselfe and to wash his hands as if hee had not done amisse but his meaning is that hee fell not into euill of his owne accord forasmuch as the mischiefe sprang from the people Thus did Moses smart for the rashnesse and retchlesnesse of the people as oftentimes Kings and Princes do The olde saying was wont to be Delirant reges plectuntur Achiui that is Horat lib. 1. epist 2. The Princes erre and reason lacke But the poore Commons go to wracke Howbeit we may inuert the rule and turne it otherwise Delirat populus rex plectitur ipse The people swarue and cannot be kept within any bounds whē oftentimes Princes beare the punishment of theyr folly as it fell out with Moses But to come to the matter marke how hee reproueth the Captaines and martiall men for sparing the whorish women that had brought a great plague vpon them We learne from hence Doctrine Sins of omission are displesing to God that sinnes of omission and neglect of duties which men are bound to performe are sinnes displeasing to God as sinnes of commission are It is a sinne against God to omit a good duty as well as to commit an euill or else Moses would not haue bin wroth with this people this is proued Math. 25 3 41 42. Hos 4. ver 1 2. Deut. 27 ver 26. Ierem. 10 verse 25. They called not vpon God Not to do good is to do euill The grounds are euident For first this is a kinde of contempt against Reason 1 God for not to obey is to disobey to contemne The seruant which will not doe what his master commandeth Ier. 48 10. what doth hee but shew a contempt against him If then this argue and conuince of open contempt no maruaile if God be displeased with it True it is and it cannot be denyed that men often do not that which God requireth out of frailty ignorance and infirmity but a continuall neglect and omission cannot but proclayme our contempt and therfore it is a fearefull and heynous sinne Reason 2 Secondly the law of God is not onely negatiue but also affirmatiue it commandeth good as well as forbiddeth euill For albeit all the tenne Commandements the fourth and fifth onely excepted do runne negatiuely yet the negatiue carrieth with it the affirmatiue according to the exposition of Christ himselfe Math. 5 verses 25 33 37. The Commandement which saith expressely Thou shalt not kill saith also inclusiuely Thou shalt preserue life Thirdly it is against the rule of loue and Reason 3 charity For where there is lesse loue then ought to be there is sinne Now where there is an omission of those things whereby God may bee glorified and our brethren profited there can bee no true charity Obiect But against this Doctrine it will be saide that sinnes of omission cannot reteyne the nature of sinne because sinne is an acte I answer Answer it is true of sinnes committed they are actes but of duties omitted it will not hold as for example a man refuseth to heare the word hee will not come to the house of God heere is a sinne because he that is of God heareth Gods word saith our Sauiour Iohn 8 47. yet it is no acte at all but the omitting of an acte so if a man heare the word carelesly this is a sinne Luke 8. yet it is not any acte so that sinnes of omission are sinnes before God as well as other of commission The vses follow First it appeareth hereby that many men Vse 1 in the world if they would examine themselues and cast vp theyr accounts and reckonings with God as debters ought to do they should finde themselues to stand endighted and conuicted of a multitude of sinnes that haply they neuer once dreamed of The greatest sort take notice of this and take themselues bound to auoyd euill but they neuer charge themselues with doing that which is good Euery man confesseth it a sinne to serue other gods to worship false gods and yet neuer consider that it is a sinne not to serue and worship the true God Moses was shut out of the Land of promise not because he did openly dishonour God before the Congregation but because hee did not honour and glorifie his Name Numb 20. And wherefore was the rich man cast into the torments of hell was it because he had taken any thing from poore Lazarus or pulled the meate from his mouth No it was because he did not put bread into his mouth Hee fared deliciously euery day himselfe Luke 16 but he suffered him to starue for want Now we must set downe this as a certaine rule that they neuer had their hearts truely reformed from doing of euill that haue not also beene carefull to doe that which is good We haue therefore a farther reckoning to make with God then we imagine and stand deeper indebted to him then we beleeue For if wee doe not make our accounts to account with him for duties let slip and omitted wee can neuer be saued Secondly this Doctrine serueth as a good direction to helpe vs to try our selues whether Vse 2 we bee rightly reformed in our hearts or not If wee haue learned to account duties omitted to bee no better then sinnes against almighty GOD and for which he will one day take vengeance wee haue made a good step in our holy faith and that if wee haue not learned to make conscience of sinnes of omission we will neuer truely make conscience of sinnes of commission A man may make some scruple of conscience of swearing and taking the Name of God in vaine and yet neuer vse it with feare and reuerence This man is as guilty that hath left the good vndone as the other Many men will refrayne from going to worke on the Sabbath day and from open prophaning of it but in the meane season they come not to heare the word neyther make any profite vnto theyr soules by it These men doubtlesse do it but for outward respects and not for any care they haue to keepe it holy For how shall
how the houre be spent so it be spent and respect not what they say so they haue said somewhat which is as fond a thing as if hee that buildeth an house should neuer regard with what stuffe he buildeth or hee that soweth whether he sow in the highway among the rockes and thornes or in his field Many there are that goe vp into the pulpit that neuer spend themselues nor waste their spirits nor decay their strength they are rather like those that are halfe asleep or stand vp to tell a tale or to vtter a dreame Whosoeuer is ignorant of the state of his people that neuer considereth hee speaketh to a deafe people that cannot heare but is carelesse in his place endangereth his owne soule and the soule of the people committed to his charge Hee then that would teach aright must put on zeale and be earnest in the Lords cause that so he may worke vpon their hearts and leaue stings in their consciences as Acts 2.37 while Peter preached they were pricked in their hearts and said Men and brethren what shall we doe Wee say commonly that cold coales heate no body It must therefore first come from his owne heart there must be heat there or else there shall neuer come any heate to others We see by experience that cold iron and hote can neuer be mixed together but before they can be tempered they must both of them be well heated in the fire so except the heart of the Minister and of the people be heated hee shall neuer fasten any thing vpon them or worke any good in them It is true it is the worke of the Lord to heate the soule as it is he that warmeth the body this hee doth by instruments the fire and the Sunne so hee doth the soule and conscience by his Ministers and by his word All parents are charged to whet the Law vpon their children Deut 6 7 if parents must do this to their children then much more ought the Ministers of God to be earnest in this duty If any aske wherein this earnestnesse and feruency consisteth I answer not barely in crying out with a loud voyce as many suppose For many men haue no voyce to speake loud and there are many that speake loud who haue little heate or zeale in them Some will be as earnest in alledging a bare testimony of Scripture as others can be in making application These doe it more out of vse or custome then from any feeling or touch of conscience in themselues Seeing then the earnestnesse that we require may be without the loudnesse of voyce and the loudnesse of the voyce may bee without earnestnesse wee must find it elsewhere to wit in the power of the Spirit that speaketh in him It is not the earnestnes of the voyce that is so much required albeit it falleth out many times where the heart is truly affected that there the voyce will be extended to the vttermost and yet euen in a weake voice proceeding from a weak body a Minister may truly shew the zeale of his heart as well as if the word were deliuered with a loud and powerfull voyce and God requireth no more then a man hath 2 Cor. 8 12. The Apostle saith that his bodily presence was weake among the Corinthians and his speach held as contemptible 2 Cor. 10 10 whereby it seemeth he was not one of the sonnes of thunder that had a great voyce neuerthelesse we find that the power and efficacy of the Spirit did both appeare and abound in him So then the Ministers of God must be zealous and feruent in their places that so they may the better discharge their consciences and also bring the more profit to those that are committed vnto them Vse 3 Thirdly it condemneth those that censure the Ministers of God for their earnestnes and zeale in deliuering the word of God Such persons as are ready to commend a seruant that is earnest in doing his Masters will with a good affection will condemne the Minister of God when hee deliuereth the word with such earnestnes These spare not to say to him as Paul did to Festus Act. 26 24 that they preach as if they were mad or beside themselues But if the answere of Paul will not serue and suffice these men who replyed to that accusation I am not mad most noble Festus but speake forth the words of truth and sobernesse Acts 26 24.25 let them take the words of the Prophet Hoseah chap. 9 7 the spirituall man is mad for the multitude of thine iniquity The abundance of iniquity and the obstinacy of wicked men running on in their sinne as a violent flood that runneth ouer the bankes were able to make the Minister mad with crying to them to leaue their sinnes and to forsake their euill wayes when they are so set vpon them that say the Minister what he can and let him cry out as loud as he list they will not abate one haire or a pinne of their pride or remit one houre of their prophaning the Sabbath or drinke one draught nay not one drop the lesse or the couetous person giue one penny or halfe penny the more to relieue the needy members of Christ I say the consideration of this were able to make the Minister euen mad in deliuering of his message which God hath put into his mouth If a father should be beside himselfe for the wickednesse of his gracelesse children would not euery man pitty the father and spit in the faces of those children and hold them worthy of all punishment but what would they say to such children as should go vp and downe and boast themselues that they were the causes of their fathers madnesse Are there not some graceles hearers O that there were not too many that when they haue made their Minister as it were mad with reprouing them that will insult ouer them and glory among their companions that they haue made their Minister preach as if he were madde howbeit if it be for the glory of God and the benefit of his people they need not care nor esteem to be iudged of men or account it any disgrace from the mouthes of gracelesse people to be accounted mad we must walke through good report and euill report it skilleth not therefore though wee be reputed madde so it bee for a good cause for the beating down of prophaning the Sabbath of contempt of the word of oppression pride couetousnes and such like enormities There was not a man more meeke vpon the earth then Moses yet when he came from the mount and saw that the people had sinned he presently grew so angry that hauing the two Tables of the Law in his hand written by the finger of God he threw them downe to the ground and brake them in pieces The people of this generation account their Ministers for a lesser matter then this to bee mad and out of their wittes but while they cry out aloud that their contempt
This ouercommeth all tentations and all offences whatsoeuer in the world without it it is not possible to be kept preserued in the way of truth What held Nicodemus among the Pharisies but onely the feare of men he could not resolue to follow Christ Ioh. 3 1 12 42 43 And the reproches of the Pharisees cast out against him wheÌ„ he defended the cause of Christ put him to silence made him giue ouer vntil at length he shake off all impediments and betake himselfe to follow him A good example for vs to follow If we faint for reproches our strength is litle our faith is weake The words of enemies cannot hurt vs except wee through weakenesse and faintnesse hurt our selues For if we neglect and reiect them they returne vpon him that cast them Doctrine God punisheth the sins of parents with the sins of their children Behold ye are risen vp in your fathers stead an increase of sinfull men c. Moses putteth these two tribes the halfe in minde of the former prouocations of their fathers which had caused many iudgments to breake in vpon them these were risen vp in their stead walking in their steps so that it fell out according to the Prouerbe like father like sonnes Wee learne hereby by this sharp charge that it is an vsual thing with God to punish the sinnes of the parents with the sins of their children The parents sin the children are oftentimes giuen ouer to follow them to commit the same sins or such like notorious sinnes whereby he taketh vengeance of their sins Gen. 21 9 10 9 24 27 1 King 11 11 Hos 4 13. This is euident in the Kings of Israel of whom we may truly say that the fathers sinned the children rose vp an encrease of sinful men they were a wicked seed and augmented the fierce anger of the Lord vntill hee remoued Israel vtterly out of his sight So he threatneth oftentimes to visit the sins of the fathers vpon the children to the third 4. generatioÌ„ of them that hate him Ex. 20 Reason 1 And God doth deale thus for sundry causes First God respecteth the good of such parents as belong vnto him for hee doth it to huÌ„ble them to bring them vpon their knees to repent for their sins which happily they had forgotten long agoe It is a far greater griefe to Christian parents to see them lye vnder this spirituall iudgment then afflictioÌ„ whatsoeuer Secondly such parents as are wicked beloÌ„g not vnto him are heereby hardned grieued and vexed He doth it in part to pardon them because when euill parents see their children commit any sins against the 1 table which are committed immediatly against God as to delight in swearing and blaspheming in contempt of the word neglect of his worship and in prophaning of the Sabbath they are not touched or troubled at it because they think it no iudgment their sons to haue committed no sins at al so it coÌ„meth to passe that they are the more hardned againe if they see their children commit any sinne against the second Table as murther theft or the like whereby they vndergoe the punishment of the Magistrate they are greeued and vexed for it not because they haue sinned against God prouoked him to anger but because their childreÌ„ posterity are brought to shame and reproch before the world This serueth first of all to teach vs that the Vse 1 wayes of God are iust equall against those that are ready to accuse him of iniustice God is a most iust and righteous God he dealeth with euery one according to his desarts God punisheth sinne with siâ—â—e And he oftentimes punisheth sinne with sinne For he doth not onely punish sin with the sword of the enemy with sicknesses diseases with famine and mortality and such like which all doe acknowledge and confesse to be punishments but he punisheth former sins with later sins Thus he punished the Idolatrous Gentiles when they knew God and glorified him not as God but worshipped serued the creature in stead of the Creator by giuing them vp to theyr owne vile affections and to a reprobate sense to work vncleannes euen with greedinesse Rom. 1. And in these last times of the world because men will not loue and embrace the truth Hee sendeth among them strong delusions that they should beleeue lyes 2 Thess 2 Obiect 12. But how doth God punish sinne with sin may some say Doth he tempt vnto euill or doth he infuse any euill into them Doth hee allure and prouoke men to sin I answer Answer with the Apostle God tempteth no man to sin Iam. 1 13 but hee punisheth this way secretly by withdrawing his grace and giuing them ouer to bee entangled in their owne corruptions Thus God punished Pharaoh by hardnesse of heart not by making that to bee hard which was soft and plyable before but by denying the oyle of his grace whereby it should haue beene mollified Thus also he tempted Dauid to number the people because his wrath was kindled against Israel for their sins 2 Sam. 2â— 1 This is the most grieuous punishment that can bee inflicted in this life howsoeuer many men neuer regard it for other punishments through the blessing of God and a sanctified vse of them are vsual meanes to bring vs to true repentance but when we are smitten with this adding of sinne to sinne and are striken with this plague sore we doe more and more flie from him Other punishments are as sharp eye-salues to make vs see our owne misery that we may be mooued to sue and seeke for his mercy but this iudgement doth vs no good at all nay it blindeth our minds it hardneth our hearts it scareth our consciences it encreaseth our sinnes and doubleth our condemnation Thus doth God shew himselfe a iust Iudge Vse 2 Secondly it directeth parents what they ought to do in the sinnes of their Children which may be reduced to these foure heads First they must search to find out the cause of it secondly they must be humbled and sorrow for it thirdly they must labour to reclaime them and lastly they must abstaine from sinning themselues lest by their example they corrupt and infect them The first duty of parents Touching the first it belongeth vnto all parents in the sinnes of their children which they commit to search enquire diligently whether this punishment faln vppon their children bee not the punishment of some particular sinne of their owne formerly committed and doubtlesse in searching they shal not lose their labour but oftentimes find that some fearfull sin of theirs before committed is the cause of those notorious sinnes that they see and behold in their children For example we see some Ministers and men of other callings haue their children fall to idolatry and superstition and are gone after Antichrist and fled into Babylon the mother of whoredomes this is no
from dangers acknowledge that it is Gods preseruation and be thankfull for it This should put vs in minde of two things first that if wee happen to liue vnder such a iudgement we must stoope down our neckes vnder this yoake and humble our selues vnder the most mighty hand of God that hath brought so fearfull a iudgement vpon vs. For if we thinke it to be a iudgement when the earth bringeth not foorth her fruite vnto vs then much more may wee thinke it to bee a iudgement when the earth is not able to beare a man but casteth and vomiteth him out into captiuity as the stomack doth grosse and euill humors out of the bodie For this cause doeth the Lord charge the Israelites to keepe his statutes and his iudgements That the Land do not spew them out also when they defile it as it spewed out the Nations that were before them Leuit. chapter 18. verse 25 28. 20. verse 22. And afterward he sheweth that if they did not walke obediently before him the land whither hee bringeth them to dwell therein should spew them out as Reu. 3 16. Of all iudgements to bee carried into captiuity is one of the greatest The very mercies of the wicked are cruelty Dauid made choyse to be vnder the plague and pestilence rather then to flye before the enemy because hee is vnmercifull Wee sit vnder our owne Vines and Figge-trees wee haue seene no inuasion nor heard any complainings in our streetes wee know not what bondage meaneth or to bee carried captiues into a strange Land howbeit it is apparent that wee haue beene very neere vnto it as neere to the pit as could bee and yet not fallen into the same For if the Gunne-powder Treason had taken place which was verie neere vnto the time appointed for the execution of it we had long ere this beene in slauery and bondage againe vnto the bloodie Papists who haue long lyen in waite for such a day and albeit that be defeated and all theyr imaginations bee scattered as chaffe before the winde yet who knoweth how neere we may bee to as great captiuity Wee are secure and put away the euill day farre from vs but the greater our security is the neerer our captiuity may bee We haue close and secret enemies amongest vs neuer more lusty and neuer more couragious then they are at this day which are left to remaine amongst vs to be prickes in our eyes and Thornes in our sides and to vex vs in the Land wherein wee dwell verse 55. These neuer leaue plotting and conspiring our ouerthrow and destruction Wee heare of rumours of Warre abroad and spreadings of errours and heresies which threaten ruine both to Church and Common-wealth these are but the beginnings of sorrow Againe if we looke vnto our selues our sinnes are very great and call continually for vengeance vnto heauen at Gods hands and no doubt he is comming downe to see whether wee haue done altogether according to the cry which is come vnto him All these laide together and weighed as it were in a ballance what can wee in reason and iustice expect but that GOD deliuer vs into the enemies hands and suffer them to carry vs captiue and so make slaues and bondmen of vs Secondly if any desire to enioy the land wherein hee dwelleth in peace and safety let him labour not to pollute and defile it by his sinnes The Iewes had a promise of God to be his people yet because of their sinnes he suffered them to bee carried into captiuity where they remained long in a strange land Haue we any greater priuiledge then they or may we expect to escape No if wee follow them in contempt of the word and other open sinnes wee shall bee sure to follow them also in the punishment which will be answerable to our iniquities Lastly this assureth vs that as GOD deliuereth his people from temporall danger and bondage so hee will deliuer them much more from spirituall bondage For if he will deliuer our bodies hee will much more deliuer our soules that being deliuered out of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Luke 1 74 75. Wherefore wee ought patiently to waite his leysure knowing that if hee haue such a speciall care of our bodies that must lye in the dust to set them free from temporall bondage hee will much rather deliuer our soules from spirituall bondage wherein Satan holdeth vs. When Christ our Sauiour would shew that hee came to redeeme the soules of men hee taught them by deliuering their bodies from diseases For when hee restored sight to the blinde by opening their eyes what did it signifie but that hee came to scatter the darknesse of the minde and to make them see that before saw not the light of the truth as Math. 4 16 The people that sate in darknesse saw great light and to them that sate in the region and shadow of death light is sprung vp The Prophets in the time of the Law smote the people with blindnes that they knew not what they did neyther whither they went 2 Kings 6 18 as the Angels did the Sodomites so that they wearied themselues to finde the doore Gen. 19 11. But Christ to shew that hee came to seeke and to saue that which is lost restored sight to the blinde and opened the eyes of their vnderstandings when hee healed the bodies of such as were lame and halted what was it but a teaching of them that he came to heale the broken-hearted to preach deliuerance to the captiues and to set at liberty them that were bruised When hee raised some to life from the dead what did it teach and shew but that hee is able to raise out of the graue of sinne and to giue the life of the spirit When hee cleansed the lepers what was it but a making knowne to the world that hee will cleanse from the foule and filthy leprosie of sinne And when he did cast out diuels that possessed the bodies of men what was it but to shew that he casteth the diuels out of the hearts and consciences where they desire to dwell as in an house If then it be no small comfort vnto vs to know that the Lord will deliuer his people from an earthly bondage certainely it cannot but minister much more comfort vnto vs to consider that the Lord is more careful of our soules and if hee be mindfull of vs for things of this life hee cannot be forgetfull of vs for the life to come seeing hee hath sent his onely begotten Sonne to the end that all which beleeue in him should not perish but haue euerlasting life 7 And they remoued from Etham and turned againe to Pihahiroth c. 8 And they departed from before Pihahiroth and passed through the midst of the sea c. 9 And they remoued from Marah and came vnto Elim c. 9 And they remoued
goe bidde his friends farewell which were at his house and when he had more leysure Christ should be serued So it fared with them that were bidden to the marriage-feast who all with one consent beganne to make excuses the first said I haue bought a peece of ground and I must needes goe and see it another said I haue bought fiue yoke of oxen and I goe to proue them and another saide I haue married a wife and therefore I cannot come Luke 14 18 19 20 Math 22 5. Thus wee see our nature is slow and vntoward to follow the Lord wee shift off and shrinke backe as long as wee can and many goodly excuses our corrupt flesh findeth to linger and put from vs all true obedience to Christ Iesus Faine wee would seeme desirous to follow God to come vnto Heauen but wee are loth to soyle and defile our feete Cant. 5 3 so that we must be violently thrust forward before we will yeeld so sturdy and stubburne our neckes are Ioh. 6 44. Wee see the truth of this in Nicodemus he bare a loue to Christ and a liking to his doctrine but first hee came to him by night for feare of the Iewes Ioh. 3 2 afterward hee waxed more bold in the cause of Christ before the face of the Pharisees and that in the open day thogh he receiued a checke Ioh. 7 50 and lastly he shewed himselfe more constant and zealous in professing himselfe to be one of his disciples in the buriall of Christ The like we see in Ioseph of Arimathea who at the first was a disciple of Iesus secretly Ioh. 19 38 but after declared himselfe manifestly in the costly and honourable buriall of his Master Thus it appeareth that the Kingdome of Heauen is like a graine of mustard seed which is one of the least of all seeds Matthew 13 31 and that the Elect themselues are brought on by small degrees their handes hang downe their knees are weake they goe halting and limping and quickly turne out of the right way they hang off and on a great while they meete with many lettes and incombrances both at home in themselues and abroad in others And albeit for further proofe and certainty of this point it were sufficient to send euery man that knoweth what true vocation and conuersion meane home to his owne dores to examine his owne heart yet consider I pray you briefly the heauenly calling of Saint Austine as it is testified by himselfe in his bookes of confession For when God beganne to speake to his conscience hee felt a world of tentations he was tossed and troubled with infinite combates and conflicts betweene the flesh and the spirit Lib 8. confess cap. 1. 2 7. betweene God drawing on the one side and the flesh the world and the diuell holding backe on the other part His pleasures past presented themselues before his eyes and hee thought hee might prolong the time at length he beganne to breake through this army of enemies and to speake vnto God after this maner Et tu Domine vsque quo qâ—am dâ—u quam â—iu cras cras quare non modo O Lord how long wilt thou suffer me thus how long how long shall I say to morrow and to morrow why should I not doe it now why should there not be an end of my filthy life euen at this houre Then hee was bidden to take vp and reade in the Scripture after which followed his wonderfull and finall conuersion ioyned with much weeping and lamentation This difficulty the Apostle found in his practice that when hee would doe good hee was so yoked that euil was present with him he did delight in the Law of God concerning the inner man yet he saw another law in his members rebelling against the law of his minde and leading him captiue vnto the law of sinne so that he did not those things which he would but the euilsi which he would not he did Rom. 7.21 22 23 29. This should teach vs to call vpon God by earnest prayer that we may receiue of him the presence of his grace the assistance of his Spirit that wee may ouer-stride all doubtes and difficulties that would stay vs and so entangle vs in the snares of sinne Let vs vse all holy and lawfull meanes to strengthen our faith that we may proceede from faith to faith and grow in the graces of God vntill we come to be perfect men in Iesus Christ And let vs not doubt of our calling when we see to the griefe of our hearts and the discomfort of our soules such wants and weakenesses in vs it is not otherwise with vs then with all the faithfull but let vs striue and fight against these lettes which would withdraw our mindes from God and take heede wee quench not the Spirit nor grieue him by whom we are sealed vnto the day of redemption 1 Thessalon 5 19. Ephes 1 30. And although Satan and the world make neuer so much suit vnto vs to entertayne the pleasures of sinne which are but for a season and sing neuer such sweet songs to enchant vs and lull vs asleepe in carnall security let vs stoppe our eares and strengthen our hearts against such lusts as fight against the soule Wee see sundry persons after theyr calling by the preaching of the word and after a long profession of the faith to turne backe againe as the dogge to his vomit 2 Peter 2 22 Prouerb 26 11. 2 Timoth. 4 4 some to theyr vaine company others after the loue of the world the lusts of the flesh the cares of this life and grow to bee more filthy and prophane then they were before Let vs take heed of such dangerous examples their doings are euill theyr fall is fearefull theyr end wil be more fearefull without repentance and practising of their first workes Fourthly we see the people of God before Vse 4 they could enter into the land of Canaan were constrayned to buckle and encounter with sundry enemies the Amalekites the Canaanites the Amorites the Bashanites the Midianites and sundry others Exodus 17 8. Numbers 21 1 and 31 1 2 c. all which in the end they subdued so that not one of them was able to looke them in the face Thus it fareth with all the faithful in this life As soon as wee enter into the race of Christianity by and by we must expect many and sundry enemies that crosse vs in the way some secret that seek to vndermine vs some open that with all violence flye vpon vs and driue against vs both seeke to ouerthrow vs yea such as before our calling seemed our friends and familiars now beginne to reiect and renounce vs now fall to nod the head at vs and to set themselues against vs because it seemeth strange to them that wee runne not with them into the same excesse of riot and therefore they speake euill of vs which shall giue account to him that is ready
borne of all sorts of cattell as of Beeues of Sheep of Goats as also the prices of the rest according to the Priests estimation Ezek. 44 30. Neh. 10 36. Likewise they had the first borne of men redeemed at a certaine price to wit at fiue shekels a man Fourthly there was appropriated vnto theÌ„ the first fruites of wine of oyle of wooll of corne and of their dough Numb 18 13. Deut. 18 4. Nehe. 10 35. Fiftly he had all the oblations and vowes and whatsoeuer was dedicated vnto God and separated from the common vse Numb 18 8. Ezek. 44 29 30. Sixtly the meat offerings the sin offerings the trespasse offerings the heaue offerings and the shake offerings and the shew-bread Numb 18 9 11. Leuit. 24 verse 9. Mat. 12 5. Seuenthly the aboundance and multitude of the sacrifices yeelded vnto them a great alowance of the peace offerings they had the brest and the shoulder of others they had more of euery sacrifice they had somewhat Numb 18 18. Leuit. 7 31 32 34. Deut. 18 3. Leuit. 7 8. Eightly all the males were to appeare thrice a yeare before the Lord Exod. 23 15 and 34 20 but none were to appeare empty before him Ninthly if any man had defrauded his neighbour and purloined his goods from him and he haue no kinsman to recompence the trespasse vnto the trespasse is to be recompenced to the Lord euen to the Priest Numb 5 8. The dooer of wrong is not to retaine it but it shall remaine to the Priests vse in case the owner be dead and haue left no kinesman behinde him Lastly all these former duties were to be paid in kinde if any desired to redeeme them he must pay not after his owne pleasure or price but according to the Priests valuation and must adde a fift part thereunto if any part or parcell were detained Leuit. 5 15 16 he was to bring a Ramme for an offering to make good that which he withheld as an ouerplus to adde a fift part thereunto Wherefore all things being duely considered the maintenance of the Priests and Leuites was both liberall and honourable Liberall in regard of quantity and quality Honourable in respect of the manner inasmuch as they were commanded to bring their offerings or gifts into the Temple Philo de honor Sacerd. that from thence they might receiue theÌ„ as from the hands of God himselfe lest the people when they brought any of their duties should vpbraid the Priest as if he were beholden vnto them This is the fashion and corrupt course of many vnthankfull wretches in these our daies that plead for nothing but for their backes and bellies and coffers that care not whether religion goe forward or backward that hit the Ministers in the teeth with their paiments and liberality toward them thinke they liue an easie and pleasant life by the sweat of other mens browes So then seeing the Ministers vnder the law that serued at the Altar had such meanes of maintenance that they might giue themselues wholly to holy things much more ought the Ministers of God in the time of the Gospel to be well prouided for For as their office is greater so the reward of their labours should be better Our Sauiour teacheth Math. 11 verse 11. that he which is least in the kingdome of heauen is greater then Iohn and the Prophets that is the Ministers of the Gospel haue receiued an higher calling then all that went before them and therefore there ought not to be a lower respect had vnto them God therefore would haue them well maintained as not pompously so not poorely as not wallowing in superfluity so not wanting through necessity They must be releeued bountifully not liue beggerly liberally not sparingly or pinchingly to the end they attend and imploy themselues in the duties of their callings and not to be driuen or distracted from them through penury The Apostle pointeth vnto this in the Epistle to the Galatians ch 6 v. 6. Let him that is taught in the word communicate vnto him that teacheth in all good things And in the 9. chapter verse 7 of the former Epistle to the Corinthians he confirmeth this truth at large Who goeth a warfare at his owne cost Who planteth a vineyard and eateth not the fruite of it c. The Ministers are the Captaines or Colonels of the Lords host they are the planters of his vineyard they are the shepheards of his flocke and therefore ought to haue maintenance from the Church 1 Cor 9 9 10. Secondly it were a kinde of wrong and iniustice to muzzle the mouth of the Oxe that treadeth out the Corne 1 Tim. 5 11 the calling of the Minister is laborious they are the Lords ploughmen seedmen and haruest-men His ploughmen to plough vp the ground of mens hearts Ier. 4 3 4 to harrow them and as it were to fashion them anew that so they may be fitted to bring foorth fruite when all thornes and thistles are grubbed vp and remoued His seed-men to sowe the precious and immortall seed of the word in their hearts whereby they are regenerated and borne anew Luke 8 verse 11. 1 Pet. 1 verse 23. His haruest-men to gather his corne into his barne that the sonnes and daughters of almighty God may haue the food of life broken vnto them and not perish through famine Thirdly the Minister communicateth spirituall things vnto the people which are of much more value then all temporal and earthly things Hence it is that the Apostle saith Is it then a great matter if we reape your carnall things As if he should say 1 Cor. 9 11. If we bestow vppon you the greater we may well receiue the lesser things not as a beneuolence but as a recompence albeit no sufficient compensation of our labours can be bestowed vpon vs forasmuch as they owe vnto vs euen themselues as Paul speaketh to Philemon Fourthly as the Leuiticall Priests for their seruice in the Sanctuary had a large and liberall maintenance so ought the Ministers of the Gospel They which minister about the holy things liue of the things of the Temple D. Downâ—â— in his serâ—â—â— of the digâ—â—â— and duty of the Minister and they which waite at the Altar are partakers with the Altar euen so hath the Lord ordained that they which preach the Gospel should liue of the Gospel 1 Corinth 9 verse 13 14. This condemneth the couetous practises and niggardly dealings of worldly minded men toward the Ministers who account them that attend vpon this calling vnworthy any allowance as being in their foolish opinion and diuellish conceit an idle and needlesse and fruitlesse function These men are of so wretched and corrupt consciences and so voide of the feare of God and man that whatsoeuer they can cunningly purloyne and fraudulently conuey away from them they thinke it well gotten and gained But let these men know and lay it vp in their hearts and apply
it to their consciences that as the Ministery of the word is the ordinance of God and the maintenance of the Ministery is the ordinance of God so such as set themselues with might and maine against it eyther to disanull the preaching of it or to hinder the free passage of it whether it be openly or couertly whether it be directly or indirectly do fight against God prouoke his wrath against them sinne against their owne soules and ouerthrow the saluation of many thousands that might be called and conuerted by it Many damnable hypocrites there are in the world that dare not openly speake against the Ministery of the word and the preaching of the Gospel for then all men would condemne them and be ready to cry shame vpon them all men would paint and point them out with the finger and hisse at them as they goe in the streetes euery one would shunne them as diuelles incarnate Whosoeuer should forbid the Trumpet to be blowne in time of warre would be taken for a traitour and as one that goeth about to betray the army into the hand of the enemy Or he that should forbidde the souldiers to gird their swords by their sides would he not be esteemed to be an hollow hearted friend and secretly to fauour the contrary side So is the case of such as would not haue the Minister cry aloud to lift vp his voice as a Trumpet â—â—y 58 1. and shew the people their transgressions nor to strike at the sinnes of men with the sword of the Spirit they do vndermine the City of God and vtterly betray the cause of religion If wee looke to haue religion prosper we must looke to the Ministery that it be vpholden if we let it alone haue no regard vnto it whether it flourish or decay and suffer euery base and beastly companion to flout at it and insult ouer it wee strike at the heart of religion and giue a deadly blow vnto the cause of God Wherefore they are constrained to put on a vizard and as it were to maske themselues that they may play their parts not appeare in their proper likenesse so that all their quarrell is against the Ministers in outward shew they are made the causes of all diuisions and contentions in the places where they liue preach the word These Sycophants would make the world beleeue that Preachers make debate among men and they know whole townes diuided one against another since they had a teaching Minister so that whereas before they liued loued together as honest neighbours good friends now there is dissention sowen among them and they hate one another as enemies These are they that hold that the dogges are the cause why the sheepe and wolues do not agree whereas if they were tyed vp the whole flock would quickly be a prey to the wolues Thus did Ahab charge Eliah to trouble Israel 1 Kings 18 17. So the Apostles are accused to trouble the City â—â—â—s 16 20 21 while they taught the people If Paul cry out against Diana and the gods that are made with hands and the idolatrous worship done vnto them there will arise no small stirre among those that seemed quiet before â—â—â—s 19 29. forasmuch as Demetrius and the rest of the workemen of like occupation that thriue by such meanes and get their gaine by vnlawfull waies will be full of wrath and fill a whole City with confusion There is a carnall peace which is in the flesh which Christ professeth he came to dissolue disanull Math. 10 34. Thinke not that I am come to send peace on earth I came not to send peace but a sword c. God and the diuell cannot agree together light and darknesse will not be companions the godly and the wicked cannot be at one So theÌ„ the fault of contention is to be laid vpon the wicked and vngodly who fret and rage against the word because it layeth open their filthinesse and bewrayeth their corruptions While darknesse couereth the earth much foule matter is hidden and is not seene but when the day appeareth and the Sunne shineth it can no longer be kept secret for the light 1 Cor. 4 5 â— as the Apostle saith doth manifest all things euen the counsels of the heart But to returne to the point before handled from whence we haue a little digressed to answer the obiections of these cauillers whose mouthes must be stopped who while they take from the Ministers their maintenance do through their sides giue a sore wound to the word it selfe and take away the key of knowledge from the people The wise man faith Prou. 20 25. It is a snare to the man who deuoureth that which is holy Tithes are consecrated vnto God and to his seruice and therefore are not to be applied to common vses or detained from the right owners of them Properly God challengeth them as his owne and he hath assigned them to his Ministers When Belteshazzar abused to common prophane vses the golden vessels of the Temple Dan. 5 2 5â— which Nebuchadnezzar carried away he enioyed not his pleasures long for in the middest of all his iolity came foorth fingers of a mans hand and wrote his destruction vpon the plaister of the wall of his owne Pallace It was sacriledge in Achan to take away any part or parcell of that which was consecrated to God Iosh 7 20. and in the end the Lord found him out and he was stoned It was sacriledge in Ananias and Sapphira his wife to detaine any whit of that which themselues had consecrated vnto God Acts 5 2 3 and might before beene lawfully enioyed yet was that possession a snare vnto them and brought sudden death by the heauy hand of God vpon them O that all Church-robbers and Minister-robbers and Religion-robbers would haue these examples as fearefull spectacles continually before their eyes and be moued thereby liberally to giue that which they cannot conscionably detaine forasmuch as it is an audacious and sacrilegious robbing not of man but of God himselfe It is an infamous crime to be a theefe and a robber but it is much more reprochfull to bee a spirituall stealer Hence it is that the LORD saith by his Prophet Will a man spoile his gods yet ye haue spoiled me But ye say wherein haue we spoiled thee Malac. 3 8. In tithes and offerings Where we see the Lord accounteth it a spoiling of himselfe euen because the right of the tithes and offerings was alienated auerted from the right vse and therby his seruice was greatly prophaned and the edification of the people shamefully hindred If these rhinges will not enter into our stony hearts harder then the adamant if the glory of God which should be more dear then our liues be not precious vnto vs if the destruction of thousands soules for whom Christ dyed be not regarded of vs if the decay of religion and the ruine of the Gospel
let vs goe the right way and cry to God we lift vp our voyce against them wheras we ought to lift vp our voyce vnto him who hath his eares open to heare our praiers and will blow away the storme and tempest by the blast of his mouth Thirdly doth God promise to right our cause and take vpon him our defence Then Vse 3 let vs do good for good and returne vnto him like for like let vs yeeld defence for defence and pleade his cause that hath pleaded ours For it is our duty to vndertake his defence whensoeuer his truth is gainsayed or his name euill-spoken of There is no man but is very carefull and circumspect to maintaine his owne name and credite in the world whensoeuer it is any way questioned ought wee not then much more to regard the vpholding and bearing vp the Name of God which is great and holy through all generations Heereunto doth Ioshua seeme to allude chap. 7 verse 9. complaining vnto God of the ouerthrow that the Israelites had receiued at the siege of At The Cananites and all the inhabitants of the Land shall heare of it and shall compasse vs and destroy our name out of the earth and what wilt thou doe vnto thy mighty Name He had greater care of Gods glory then he had of his owne and it went neerer vnto him to heare Gods Name dishonoured then to haue his owne destroyed out of the earth So it ought to be with vs let it not trouble vs to bee hated and maligned of the vnthankfull world and our honour with all contempt and disgrace laide in the dust but bee euermore ready to say Not vnto vs Lord not vnto vs but vnto thy Name giue the glory Psal 115.1 If we be to open our mouthes for our brethrē as we shall see more at large afterward when they are laden with scandals and reproches much more then ought wee to do this in Gods cause and for Gods glory Let vs not be ashamed of his truth lest he be ashamed of vs. Let vs confesse his Name before the sonnes of men and we shall be sure to be confessed before the sonnes of God If we acknowledge his truth he will acknowledge vs before the Angels and before his Father This Christ teacheth his Disciples Whosoeuer confesseth me before men him will I confesse also before my Father which is in heauen Math. 10 32. but whosoeuer shall deny me before men him will I also deny before my Father which is in heauen What a shame and reproch will this be vnto vs that God should defend our cause and we shrinke backe through feare to defend his Christ our Sauiour doth oftentimes take vpon him to defend his Disciples when they were assaulted and set vpon by the Pharisees and therefore no maruaile though he charge this vpon them so earnestly that they should not be ashamed of him and of his words in that adulterous and sinfull generation We must be all ready to say with the Apostle Rom. 1 16. I am not ashamed of the Gospel of Christ for it is the power of God vnto saluation to euery one that beleeueth He defendeth his Disciples being reprooued because they did not fast often which was the bodily exercise which the Pharisees so much practised Luke 18. and wherein they so much gloried Math. 9 14. Hee defendeth them beeing accused of the breach of the Sabbath when they were seene to plucke the eares of corne and eate them Math. 12 2 3. He defendeth them being charged to transgresse the tradition of the Elders in that they did not wash before they had eatē bread Mat. 15 2 3. Yea such was his great wonderful loue to those that followed him that when his owne credite was touched as well as theirs he seemeth to neglect his owne and maintaine theirs as we see Luke 7. When Christ was entertained in the house of one of the Pharisees a woman in the City which was a sinner knowing that he sate at meate brought an Alabaster box of oyntment and stood at his feete washing them with her teares Luke 7.39 wiping them with her haires kissing them with her lippes and annointing them with the oyntment but when the Pharisee which had bidden him saw it he spake within himselfe saying This man if hee were a Prophet would haue knowne who and what manner of woman this is that toucheth him for she is a sinner He conceiued hardly of Christ as well as of the woman and iudged wrongfully of him that he was no Prophet as well as of her that she was a sinner yea more corruptly of him then of her forasmuch as shee had beene so whereas he was not onely a Prophet but the Prince of Prophets yea the King of his Church Verse 47. yea the Sonne of God yet hee forbeareth to make any apology for himselfe wholly defendeth her telling him that her sinnes which are many are forgiuen her for shee loued much Hath the Lord Iesus this singular care of vs and shall not we be zealous of his glory Shall we suffer his name to be troden vnder foot and neuer offer to vphold it Shall euill men speake euill of his truth and we say nothing against them The Apostle Peter giueth this commandement Sanctifie the Lord God in your hearts and be ready alwaies to giue an answer to euery man that asketh you a reason of the hope that is in you with meekenesse and feare 1 Pet. chap. 3 verse 15. When the Apostles were charged to preach no more in the Name of Iesus Christ Peter and Iohn answered and saide vnto them Whether it bee right in the sight of God to hearken vnto you more then vnto God iudge yee for we cannot but speake the things which we haue seene and heard Acts 4 19. Woe then vnto those that see and heare God notoriously dishonoured and yet will neither heare it nor see it they make a law against themselues and shall taste of the same measure measured vnto them againe they shall be censured of others when they shall haue none to defend their causes This they will iudge to be an iniury to themselues and yet cannot perceiue the iniquity which they commit against God If then they will haue GOD shew this mercy to them in making their innocency knowne let them performe this duty to him in pleading his cause when his truth is euilly spoken off or any way ouerborne Vse 4 Fourthly forasmuch as this is the mercifull dealing of GOD toward vs and our good name when it is impeached that he will make the truth to be knowne let vs acknowledge this blessing and giue him the praise of it This also is another duty that wee are put in minde off to be performed vnto him For as we are bound in regard of our owne good to pray vnto him to make manifest the secrets of our hearts and to bring to the light the truth that is hidden so whensoeuer we haue found
the hand of GOD to be with vs and to haue scattered the clouds and mistes of falsehood slanders and euill surmises and so made the goodnesse of our cause and the cleerenesse of our conscience to appeare as the Sunne that shineth in his strength it belongeth vnto vs to confesse his louing kindnesse and by all meanes to be thankfull to him for it and to expresse our thankfulnesse by obedience Let vs not be like vnto the Lepers in the Gospel who were very desirous to be clensed of their leprosie they lifted vp their voices and said Iesus Master haue mercy on vs Luke 17 verse 13. Howbeit when once they were healed they went their waies and neuer remembred him that recouered them like to Pharaohs chiefe Butler that gaue the cup into his hand Gen 4â— â—1 who forgat Ioseph so soone as his head was lifted vp and he restored vnto his place Verse 14. albeit Ioseph had intreated him to thinke vpon him when it should be well with him and so to shew kindnesse vnto him for that kindnesse which hee had receiued Onely one of these ten leapers that were cleansed returned backe to Iesus to giue him thankes and ascribe praise and glory to bee due vnto him for that worke Thus it is with many of vs we are ready to call and cry out for the wrongs that wee sustaine we are as desirous to haue our names cleered as the Lepers were to haue their bodies clensed but when God hath helped to cleere vs who were not able to cleere our selues and so hath wrought meanes for our good we reioyce in our selues and not in the Lord we praise our selues and not the Lord we do so magnifie our selues that we neuer glorifie him we are so iealous of our owne name that wee are neuer a whit zealous of Gods Name Is it so small a benefit to haue our good meaning manifest and our righteousnesse knowne that it is not worth thanks If a man should come as a witnesse on our side when our case seemed desperate and out of hope would we not thinke our selues beholding vnto him It is the Lord that is the God of our righteousnesse it is he that will giue iudgement on our side and therefore to him we owe praise glory thankes and all honour This we see performed in Dauid Psalm 18 20 24 47 49. being a Psalme of thankesgiuing in the day that the Lord deliuered him from the hand of all his enemies from the hand of Saul of whom he was accused to affect the kingdome and to seeke his life He confesseth how good God had bene vnto him that he rewarded him according to his righteousnesse and according to the cleanenesse of his hands he recompenced him that it was God that auenged him and subdued the people vnder him and deliuered him from the violent man whereupon he concludeth Therefore will I giue thankes vnto thee O Lord among the heathen and sing praises vnto thy Name Thus must we doe and this ought to be our song when we haue receiued the same fauour We are acquainted with his goodnesse in this kinde but he cannot be acquainted with our thankfulnesse We can be content to swallow with a wide and open throat his benefits but wheÌ„ we should confesse his mercy to his glory our mouthes are stopped and our tongues are tyed and our throats are dryed and our harts are streightned that we cannot vtter a voice nor deliuer him a word for the deliuerance that we haue had experience of Vse 5 Fiftly as our doctrine putteth vs in minde of duties belonging vnto God so it offereth vs instruction how to behaue our selues toward our brethren Is God carefull of our good name and will hee make knowne our innocency Then let the same minde be in vs one toward another which is in the Almighty toward vs all let vs follow the example of our heauenly Father and be carefull to maintaine the good name of our brethren shew that mercy vnto them which we haue receiued of God We cannot haue a better example set before our eies then the example of God who chargeth vs to be mercifull as he is mercifull Luk. 6 30. As he is ready to forgiue vs so ought we to forgiue from our hearts the trespasses that are done vnto vs Ephe. 4. As he made all things in sixe daies and rested the seuenth so ought we to rest from the labours of our callings and sanctifie the Sabbath day Gen. 2. Exod. 20. As Christ washed the feete of his Disciples so he gaue them an example that they should do as hee had done to them for he is meeke and lowly in heart they shall finde rest to their soules Ioh. 13. As he being in the forme of God thinking it no robbery to be equall to God made himselfe of no reputation tooke vpon him the forme of a seruant so the same minde ought to be in vs that was in him that so in lowlinesse of minde we should esteeme each other better then our selues haue a kinde of emulation among vs who should cast down himselfe lowest Phil. 2 5. As he suffered for vs so he hath left vs an example that we should follow his steps 1 Pet. 2.21 As he was reuiled and reuiled not againe as he suffred threatened not but committed himselfe to him that iudgeth righteously so should not we giue taunt for taunt and reproch for reproch And as Christ defended his Disciples when as they were falsely charged wrongfully accused as we shewed before so ought we to deale toward our brethreÌ„ When we heare false reports which haue no ground or good beginning such as in our owne knowledge conscience we know to be inuented in hell and broached in earth such I say as are spread abroad through malice of our brother and hatred of his profession what must we do shal we beleeue them giue credite vnto them Shall we increase them adde somewhat of our owne or shal we laugh at them make our selues merry with them No we must not only stop the streame and stay the reports keepe our selues and others from receiuing of them but we must open our mouthes in the cause of the dumbe and oppose our selues against those that are their enemies A good name is a precious iewell Prou. 22 1. it is better then siluer and gold It commendeth vs to God his Angels It is a precious oyntment and a sweete perfume that maketh vs acceptable to the sons of men and winneth their hearts yea sometimes it maketh our enemies to bee at peace with vs and to fauour vs. It seasoneth the gifts that we haue receiued and maketh them profitable vnto others If our giftes be neuer so great and excellent yet if we haue not a good name to grace them and counrenance them we can do very little or no good with them If we see a man stealing away the goods of our neighbour and
was the ordinance of God to build one Temple and to chuse one place to which man shold resort to worship him yet this order is now abolished euery coast and countrey is Iewry euery towne and city is Ierusalem euery faithfull company and godly person is a Temple to worship God in 1 Cor. 6 1â— 1 Cor. 6 1â— 1 Tim. 2.8 Psal 127 4. We may call vpon God euery where and lift vp pure hands in all places no land is a strange land no ground is vnholy ground And touching their abstinence from flesh on certaine times for religion sake it is a doctrine of diuels 1 Tim. 4 1 3. Lastly it reprooueth such as propound to themselues false and wrong endes of vowes as conceit of merit and opinion of deseruing the fauour of God and euerlasting life For the ends which we respect must be good as to exercise and stirre vp the gifts of faith prayer obedience repentance and other graces of the Spirit and to testifie our thankefulnesse to God for blessings receiued at his hands The intent therefore and meaning is heere to bee considered and we must be well aduised not onely that our vowes be directed to God but for what purpose and how we vow to God not to binde God vnto vs but to binde vs the closer to God to render all honor vnto him Now if we would examine the vowes practised in the Church of Rome by these things before deliuered we shall easily perceiue the fondnesse and falshood nay the wickednes of them For here are condemned all vowes of pilgrimages and abstinence from flesh for religion noted before Bellar lib. â— de Mâ—â—â—â— cap. 36. their doctrine that children may enter into their orders and cloisters against the counsell and consent of their parents and that persons contracted either to other may vow continency without the liking and approbation of the other party which cannot stand with the doctrine of the Scripture or ancient councels Num. 30 â— Coâ— Gâ—â— cap. 16. For the word establisheth the authority of parents ouer their children which the former vowes abridgeth and cutteth short and teacheth that if a woman vow vnto the Lord and bind her selfe by a bond being in her fathers house in time of her youth if her father disalow her the same day that hee heareth all her vowes and bonds they shall not be of value Lastly by the former obseruations fall to the ground the ordinary vowes of single life voluntary pouerty and Fryarly obedience to vaine and superstitious men which they absurdly make and tye themselues necessarily to obserue For such vowes are directly and flatly against the former rules prescribed deliuered vnpossible intollerable beyond our owne strength calling a will worship Col. 2.16 according to the decrees and traditions of men and directly contrary to the commandement of God 1 Cor. 7.9 1 Tim. 4.1 2 Thess 3. â— Againe they are not in the power of him that voweth for no man can promise perpetuall chastity in single life out of the estate of wedlocke Continency is the speciall and proper gift of God who giueth it not vnto all but to whom he will and as long as he will This our Sauiour teacheth Matth. 19. All men cannot receiue this thing saue they to whom it is giuen he that is able to receiue this let him receiue it To this accordeth and agreeth the doctrine of the Apostle 1 Cor. 7. I would that all men were euen as my selfe am but euery man hath his proper gift of God one after this manner and another after that Furthermore they abolish Christian liberty in the lawfull vse of the good creatures and ordinances of God as riches and marriage food and apparell making that absolutely necessary which God hath freely left to our liking and liberty Lastly they are made most commonly to Saints and not to God and they are made for merits sake therby to deserue saluation and the substance of religion and worship of God is made to consist in them whereas the Apostle teacheth 〈◊〉 4 6. That bodily exercise profiteth little but godlinesse is profitable for all things Therefore these vowes practised and defended by the Church of Rome being vnlawfully rashly vnconscionably â—â—ontra â—l is â—ref superstitiously meritoriously made and vnpossible to be performed cannot binde the conscience but are better broken then irreligiously kept â—si de beno 〈◊〉 ca. 10 in Leuit. according to the doctrine of the former Churches Thirdly seeing vowes be lawful which are promises made to God 〈◊〉 3. of some duty to bee performed to him to some good end the vow which all beleeuers haue made in Baptisme is to be kept of euery one wherein wee promised to beleeue in Christ to obey God to bring foorth the fruites of true repentance to renounce the workes of the diuell the allurements of this present euill world and the lusts of the flesh which lust against the spirit And albeit wee are bound to these duties by our calling redemption without any new vow yet we may lawfully renew our couenant with God and so binde our selues faster and faster As he that hath bound himself in a bond may yet giue greater and better assurance bind himselfe more then before So bee that is bound to haue faith in Christ and to yeeld obedience to all his commandements may yet further and faster bind himselfe to helpe his dulnesse coldnesse and want of zeale and to make himselfe more forward and seruent in duties of the first and second table according to the practise of Dauid I haue sworne and will performe it â—â—19 106 that I will keepe thy righteous iudgements He was bound hereunto without and before his oath yet he kindled his zeale and reneweth his couenant with God by this oath to stirre vp the gift of God that was in him and to helpe his owne infirmity We haue all in baptisme vowed to consecrate our selues euen our soules and bodies to God by renouncing the diuell the world and the flesh if wee goe backe as cowardly Souldiers from this our vow shall wee not bee conuinced as false and vnfaithfull to God And how shall we conscionably keepe any other vowes that breake the first vow we made to God What a fault is it accounted among our selues to promise and then to breake But haue we kept this our generall and common vow Hierom. in Esa lib. 7. cap. 19 August in Psal 7â— 131. Lumba sent lib. 4. dist 38. to fight vnder the banner and enfigne of Iesus Christ against the diuell and all his works Or rather haue we not walked and do we not still walke in the workes of darknes after the inuentions of our owne hearts And do not our open sins cry out and proclaime as much to the dishonour of God and our owne reproch So that all such as walke in the blindnes of their own minds haue besides all their other sinnes this great