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
Tribes and families of Israel and hauing seene what forces and number of men fit to beare armes were found in euery Tribe from 20. yeares of age vpwards hee appointed vnto them by direction from the Lord such Princes and Leaders as in worth and reputation were in euery Tribe most eminent Numb 1 46. The number of the whole army was 603550. men for the warres besides women and children also beside the strangers which followed them out of Egypt This great body of an army was diuided by Moses into foure grosse and mighty Battalions each of them containing the strength of three whole Tribes hauing Captains and Colonels appointed vnto them Thus did the blessing which Israel gaue to his children and God himselfe before to Israel take place among them In the middest of the foure great armies sorted vnder their seuerall standards was the Tabernacle Numb 3 8 as a portable or mooueable Temple carryed which was surrounded by the Leuites and the Leuites also by the other Tribes so that not onely the Pagans and Heathens were forbidden accesse vnto it Verse 38 but the sentence of death passed vpon euery soule of the Israelites themselues that durst approach it who were not of the Leuites to whom the charge was wholly committed So sacred was the Tabernacle of the Congregation Numb 1 39 and with such reuerence garded and regarded that two and twenty thousand Priests were dedicated to the seruice and attendance thereof For as the industry in framing euery the least part thereof the curious worke-manship bestowed vpon it Exod. 31 3 4 and the charge and expences about it were exceeding great so the dutifull obseruance in the preseruing and laying vp of the holy vessels the solemne remoouing thereof the vigilant eye in attending thereon together with the prudent and prouident defence of the same serued to procure all due reuerence to the holy things of God and to encrease zeale and deuotion in such as approached neere vnto him euen as on the other side this is the maine cause of the prophanation of the Sacraments and of the contempt of the Word and Prayer and of so little practise of true piety among vs because there is so little feare and reuerence in the hearts of men towards the worship of God and the parts thereof Great was the zeale and forwardnesse both of Princes and people as appeareth both in making the Tabernacle and all manner of worke for the seruice of the Sanctuary Exod. 36 5. in offering afterward For after that Moses had taken order for all things necessary written in the Lawes numbred his armies and diuided them into seuerall Regiments or squadrons whereof the Tribe of Iudah led the Vantgard the twelue Princes or Commanders of the Tribes renowned of the Congregation and the heads of thousands in Israel Numb 1 16. brought their Offerings before the Lord to wit sixe couered Chariots and twelue Oxen to draw them therby to transport as they marched the parts of the Tabernacle Numb 7 2. with all the appurtenances the Sanctuary onely excepted which for more reuerence and regard was carried vpon the shoulders of the sonnes of Kohath vnto whom that care and charge was commited Numb chap. 3. verse 31. Neuerthelesse after so many mercies of God vpon them hauing seene so many miracles shewed so many victories atchieued so many remissions obtained so many benefites receiued and so many iudgements inflicted vpon the disobedient yet they as a stubborne and rebellious generation a generation that set not their heart aright Psalme 78 8. whos 's spirit was not stedfast with God neuer ceased to prouoke him by their sinnes and oftentimes as it were made a generall Conspiracy against him and Moses his seruant so that Miriam and Aaron were not free Arist Rhetor. lib. 2. cap 24. Numb 12.1 verifying the saying of the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Euen a mans Kindred know how to enuy at him But among all other mutinies and murmurings recorded in this Booke none was greater then that which happened after the returne of the twelue Aduenturers or Discouerers sent out by Moses into the Territories of Canaan as wel to informe themselues of the force of the inhabitants and fertility of the Countrey as also to take knowledge of the Wayes Passages Riuers Foards Plaines and Mountaines thereof that nothing might be hidden from them For the wrath of God was turned against Israel being kindled by the violent breath of their rebellion Numb 14.22.30.31 so that hee punished the same in a most fearefull manner Iude verse 5. and almost extinguished euery soule of the whole multitude which he had brought out of Egypt for onely two Caleb and Ioshua were excepted And albeit Moses was the mildest and meekest man vpon the earth Numb 12.3 and often prayed vnto God for them to renew his wonted mercies and to consider that theyr destruction would encrease the pride of the Heathen Nations both of the Egyptians from whence they came Numb 24 13. and of the Canaanites to whose Land they were going and preuayled by his wonderfull prayers with him For the prayer of a righteous man auayleth much if it be feruent as the Apostle Iames saith chapt 5. verse 16. yet they ceased not to murmure against him witnesse heereof amongst others the insolent behauiour and conspiracy of Korah Dathan and Abiram and their Partisans Numb 16. verse 1. who for the contempt of God and his Ministers and seeking to ouerthrow the order and discipline of the Church were some of them swallowed vp aliue and by the earth opening her mouth deuoured others euen two hundred and fiftie in number which offered Incense with Korah their Captaine were consumed with fire from heauen besides fourteene thousand and seuen hundred which iustified the former mutiny were stricken dead with a sodaine pestilence as Numb 16. verse 49. Thus while the wicked multitude vsurped ecclesiasticall authority and endeauoured to subuert the power of the Church-gouernment and to bring in a parity that is an horrible confusion by making all men alike by pretending that all the Congregation are holy euery one of them as Numb 16. verse 3. and by rebelliously contending against the high Priest and the cheefest Magistrate to whom God committed the ouersight of all the Almighty altered the course of Nature that They dyed not the common death of all men neither were visited after the visitation of other men Verse 29. but he made a new thing and wrought one of the greatest wonders and myracles which fell out in all the time of Moses his gouernment And the better to assure his people and in his great goodnesse to confirme them touching the election of Aaron and his sonnes to the Priesthood it pleased him also to approoue the same by a great miracle of the Twelue Rods giuen in by the hands of the twelue Tribes of which Moses receyued one of euerie Head and Prince of his Tribe all which being
one and opinion of the other The godlye speake of themselues according to their present feeling and vtter such wordes while the tentation is heauy vpon them howbeit at that time they are vnfit iudges of themselues of their condition how it standeth betweene God their soules They are ready to speake according to their tentation the vngodly vtter their rash and vncharitable opinion the diuell broacheth his false and forged suggestion The faithfull indeede do oftentimes cry out in the bitternesse and anguish of spirit Psal 13 1. and 42 9 11. 44 23.24 25 26. and 74 19. 77 7 8 9 10. How long wilte thou forget me O Lord for euer How long wilt thou hide thy face from me And againe I will say vnto God which is my rock why hast thou forgotten me Why go I mourning when the enemie oppresseth me Why art thou cast downe my soule and why art thou disquieted within me Waite on God for I will yet giue him thankes he is my present helpe and my God And Psal 44. Vp why sleepest thou O Lord awake bee not farre off for euer wherfore hidest thou thy face forgettest our misery and our affliction For our soule is beaten downe vnto the dust our belly cleaueth vnto the ground rise vp for our succour and redeeme vs for thy mercies sake And in another place Will the Lord absent himselfe for euer and will he shew no more fauour Is his mercy clean gone for euer doth his promise faile for euermore Hath God forgotten to be mercifull Hath hee shut vp his tender mercies wholly in dâ—spleasure And I saide This is my death c. Thus do the faithfull cry out and complaine as if they were without both faith and feeling of any fauour of God and yet in all these distresses and afflictions God is not absent from them neither hath forgotten them Some diseases of the body are so forcible and violent that they seeme to haue taken away al life and to haue broght present death yet afterward there is a recouery and raising vp again contrary to the feeling of the person diseased and the iudgment of the beholders thus standeth the case with many deare seruants of God who in the extremity of affliction and brunt of tentation seeme to themselues and others to haue vtterly lost the life of faith and light of grace which in former times they haue felt and enioyed The trees in winter seeme to be dead without sap without leaues without life nothing appeareth to yeeld any hope of future fruit in time to grow vpon them but when the winter season is passed the Spring approcheth they shew forth by liuely effects that they had life in them and were not dead The houre of tentation with the faithfull is the time of Winter they seeme benummed for a short season but as they gather strength and faith beginneth to spring vp they shall finde and feele a present operation of vnspeakeable comfort And heereunto our present doctrine in hand maketh a way when it teacheth that God wil shew his helpe in time of need seeing he knoweth the numbers and the names of vs. When the Church was in great misery in Egypt so that his people sighed for the bondage cried their cry for the bondage came vp to God and hee saide Exo. 2.23 and 3 7. I haue surely seene the trouble of my people which are in Egypt and haue heard their cry because of their Taske-maisters for I know their sorrowes The Prophet Esay to this purpose ioyneth together their affliction and Gods compassion chap. 49. But Sion said Esa 49 14 15. The Lord hath forsaken me and the Lorde hath forgotten me Can a woman forget her child and not haue compassion on the sonne of her Wombe Though they should forget yet will I not forget thee behold I haue grauen thee vpon the palme of mine hands c. Loe heere what comfort is giuen against all the discomforts that happen vnto vs and against all the disgraces and distresses that are throwne vpon vs though men will not know vs but stand farre from vs yet GOD will know vs and not bee ashamed of vs. Our particular estates our particular names are not vnknowne to him so that we may euery one of vs say with the Prophet The Lord hath called me from the wombe Esay 49 1. and 43 1. and made mention of my name from my mothers belly Let vs apply this promise vnto our selues and esteeme little to be iudged by the corrupt iudgement of man neither let vs sit in iudgement vpon our selues to esteeme of our selues by our present feeling for we are not vpright iudges in time of tentation and we must walk by faith not by feeling For there may bee faith when we are void of feeling as we heard before in the former examples wee suffer a kinde of eclipse as the celestiall lights do but in the end recouer the light which we seemed to haue lost Secondly wee may gather from hence the Vse 2 wofull and wretched estate of all the vngodly that thinke themselues happy and blessed men and yet they finde in the end that they are the onely vnhappy men in the world and that it had bene good for them if they had neuet bene borne For better neuer to be borne then to be borne to hell and destruction Gal. 4.9 Now as it is a great part of the comfort of all Gods children that he will know them who as they haue a regarde to know God in this life to know him in his word and other meanes appointed for their saluation so shal they bee knowne of God in his kingdom and acknowledged before the Angels in heauen so this is not the least of the misery belonging vnto all that worke iniquity that God will not know them Heere some man may say Obiection It skilleth not what they do or how they liue if GOD will take no knowledge of them I answer Answere these men might thinke themselues in good case if God were ignorant of them and knew not their liues But all things are naked to him open before his eyes with whom wee haue to doe Heb. 4.13 This the Prophet Ieremy confirmeth in his prayer to God Thou shewest mercie vnto thousands Ier. 32 18 19. and recompensest the iniquity of the fathers into the bosom of the children after them O God the great mighty whose name is the Lorde of hostes great in counsell and mightie in worke for thine eyes are open vpon all the wayes of the sons of men to giue to euery one according to his wayes and according to the fruite of his workes If then he know and vnderstand all things past present and to come and all persons are euermore in his eye how can hee bee saide not to know the vngodly The answere is there is a two-folde kinde of knowledge spoken of in the Scripture One is that knowledge whereby he alloweth
Samaria were deuoured of Lyons he commanded that one of the Priests which had been brought from thence 2 Ki. 17 26 27. should be carried thether to teach them the manner of the God of the Country so that the superstitious King thought it his duty to see them instructed in the truth A notable example of a godly and religious care this way is in Iehosaphat who 2 Chron. 17 6 7 8 9 10. so soone as hee had taken away the high places and the groues out of Iudah hee sent out sundry of the Leuites that they should teach in the Cities and they taught in Iudah and had the booke of the Law of the LORD with them and went about throughout all the Cities of Iudah and taught the people This is the foundation and stay of all Kingdomes to giue entertainment to the word of God this maketh a wise King and a wise people So long as Magistrates countenance the truth and Preachers of it they secure theyr owne estates and are blessed of God which ought to bee an encouragement vnto them not to bee slacke or slothfull in spreading abroad the Gospell of Christ Lastly because it were troublesome and tedious to go about to rehearse all their duties we breefely number vp the rest It is their duty therefore to be good examples of piety and godlinesse of life to the people and to prouide for them al things necessary for the body to aske counsell of the mouth of the Lord in theyr weighty affaires that is the ministery of the word and to yeeld obedience vnto it to exhort their inferiors in time of publike calamities to earnest repentance and to expresse the same by prayer and fasting to know the cause throughly before they proceed to giue sentence to punish euill dooers and defend the innocent and to establish such positiue lawes as are necessary for the maintenance of order and decency in the Common-wealth Vse 4 Lastly seeing Magistrates are necessary for the Church and Common-wealth it putteth those that are vnder them in minde of theyr duties partly in regard of themselues partly in regard of the Magistrates and partly in respect of God Touching themselues they must know they be no burdens to the Common-wealth nor superfluous parts that may be spared they are as the head or heart of the body or as the eye in the head all depend vpon their welfare so all depend vpon the Kings and Princes welfare If he be vpholden the Common-wealth standeth if he be vnregarded the Common-wealth falleth He is as necessary as the Sunne in the Firmament yea as fire and water and breathing without which we cannot liue If we iudge otherwise of this ordinance of God we are deceiued wrong both them and our selues Againe we learne that their life and continuance is greatly to bee desired of Gods seruants It is the part and duty of all Subiects to craue their safety and protection that they may safe-guard and protect both Church and Common-wealth Yea Rulers themselues in regard of this end which ought daily to bee before their eies may desire of God to lengthen their daies and to continue their happy reigne that together with the Saints they may do seruice to God in his Church in this respect I say they may desire life not so much aiming at their owne priuate good for in that respect it were better to bee dissolued to be with the Lord as respecting the generall vtility of their people What greater glory what higher honour can they haue then this to be the stay and defence of the church that otherwise were like to decay and goe to ruine and to continue the seuerall parts of it in well-doing That good King Hezekiah foreseeing by the word of the Lord the miserable estate of the Church that should bee after his death and considering with great anguish of heart the wofull effects that were like to follow he turned himselfe in his bed to the wall and wept and was greeued to depart hence Esay 38 18 ◠saying The graue cannot confesse thee death cannot praise thee they that go downe into the pit cannot hope for thy truth but the liuing the liuing he shall confesse thee as I do this day the father to the children shall declare thy truth He desired of God to liue and prayed vnto God to prolong his daies not to lift vp himselfe aboue his brethren not to glory in the smoke of lofty titles not to tyrannize ouer the people not to command the things that are vniust or to punish such as do not deserue it but to do good to the Church and to set foorth Gods praise Death indeede which bringeth the dissolution of nature is a welcome guest to them that are the Lords all the godly do make themselues ready to receiue him to meete and entertaine him and so Kings Princes among the rest howbeit in this respect that the Church may bee benefited by them it is no matter of impiety to desire a longer continuance among Gods people much more then is it the duty of such as are vnder them and gouerned by them to desire their continuance as the daies of heauen and as the course of the Sunne to bee Nurses to the godly This was wont to be a common salutation vsed of the people toward theyr Princes not onely of the Infidels but by the faithfull seruants of God Dan. 2 4 and 6 21 and 3 9 and 5 10. When the King came to visite Daniel being cast into the den of Lyons the Prophet so soone as hee heard him saide O King liue for euer that is GOD grant vnto thee a long life Last of all whensoeuer we haue a wise and worthy a godly and religious Prince giuen to vs it is our duty to be thankfull If the Lord grant vnto a Land a prudent and prouident Prince to reigne ouer thē whose heart is bent to seeke the Lord and to serue the GOD of his fathers the people that breathe vnder his shadow must praise the holy name of God It is their duty to pray that princes may be such and to commend them to God with all faithfulnesse For if they must pray for others much more for them When Salomon was annointed with oyle taken out of the Sanctuary they blew the Trumpet and all the people said God saue King Salomon 1 King 1 39 So the Apostle writing to Timothy exhorteth that first of all supplications prayers intercessions and giuing of thankes be made for all men For Kings and for all that are in authority 1 Tim. 2 1 2 3 that wee may leade a quiet and a peaceable life in all godlinesse and honesty for this is good and acceptable in the sight of God our Sauiour Now as we are to pray for them so wee are to praise God for them wee are not to forget the least blessings nor to be vnmindfull of smaller benefits and therefore we are much more bound to be thankfull
where he had graciously bestowed much he may iustly require the more Againe our spirituall life is a debt and our workes due to him in regard of our redemption iustification and sanctification in consideration of all the which we owe our selues wholly vnto God and he in iustice may require all the seruice that wee can possibly performe vnto him A seruant bought with money and redeemed out of bondage is a debter to his master and is wholly at his commandement because he oweth to him his life his liberty and all that he hath How much more then must we consider our selues to be wholly the Lords to serue him in holinesse and righteousnesse all the dayes of our liues being redeemed from the bondage of sinne and slauery of Sathan not with siluer and golde but with the precious blood of Christ as a Lambe vnspotted and vndefiled 1 Pet. 1. 1 Pet. 1.19 Neither were we once onely made free men but moreouer are laden with many benefites by this our Sauiour and redeemer being regenerated with his Spirit to walke before him in newnesse of life So that our vnthankefulnesse is exceeding great if forgetting the greatnesse of our deliuerance we returne to our vomit againe as dogges 2. Pet. 2.22 and lye wallowing in the mire as filthy swine Lastly in regard of the benefits to come which by the Spirit of Christ we doe certainly expect and looke for to wit our resurrection of the body and glorification in the heauens These being exceeding blessings do make vs infinite debters vnto God Hence we learne to detest the heresie of Popish hypocrites that dare boast of the merits of the Saints and of workes of supererogation an euident argument of intollerable proude spirits For debt and merit are quite contrary they are so opposite the one to the other that the first being established it ouerthroweth the second as Rom. 4.4 5. Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt but to him that worketh not but beleeueth on him that iustifieth the vngodly his faith is counted for righteousnesse If then our whole life be a debt of the Spirit it must of necessity be false that there is any meriting of life and saluation by any workes either of congruity or condignity or supererogation For whatsoeuer it pleaseth them to prate of merits either publikely or priuately to their disciples dare any of them when they are ready to goe the way of all flesh and must be presented before the eternall iudge dare any of them I say desire of God to giue them according to their merits dare any in the pride of his heart so exalt and lift vp himselfe as to pray Lord I am worthy of thy mercy I haue deserued thy kingdome pay me that thou owest vnto me I desire nothing at thy hands gratis or freely my works are truely and properly meritorious I haue a right to heauen and deserue it worthily I expect not eternall life as an almes but as a price due vnto my labours I am content thou enter into iudgment with me for I haue righteousnesse in mine owne person and therefore I craue not to be accepted in thy beloued Ephes 1.6 1 Pet. 2.5 but in my selfe Lord thou hast made me able to merit heauen for my selfe and theâ—efore repay me according to my worth I thinke none of them are come to this presumption to pleade for themselues with God therfore whatsoeuer they write whatsoeuer they speake whatsoeuer they resolue and determine in their schooles and pulpits they deny it renounce it wholy at the point of death with their own mouthes condeÌ„ne their owne folly In their life they talke of merits but at their death they are glad to call for mercy so by their owne practise proue and confirme the trueth of the doctrine of the Protestants howsoeuer against the light of their own consciences they oppose themselues flatly as enemies vnto it The debt of the creature euen of the man regenerate is greater then he is able to pay the thousandth part nay the more he payeth the more he oweth and is bound to pay forasmuch as the benefits of God do daily grow and encrease toward him and abound in a wonderful measure that they augment the debt strengthen the obligation Neither can they escape and auoid the force of this Obiection by a friuolous and false distinction that our works are not indeed meritorious in the rigour of Iustice or absolutely considered in themselues but that they are so by the ordinance and acceptation of God Answere For albeit God accept of our workes and reward them euen to a cup of cold water Mat. 10. yet he accepteth them not as merits but as the due obedience of his sonnes which he recompenseth freely and fully because he that cannot lie or deceiue hath promised the reward Neither is it the ordinance of God that we should merit by our obedience but that we should performe the worship and honour that is due vnto him Tit. 3.4 Act. 15. Let them therefore shew vs where God hath made any such promise vnto vs to accept our workes as merits and we will beleeue them The Lord gaue the Israelites the land of Canaan not for their workes Deut. 7.8 and 9.5 but for his owne loue and mercy If they could not merit the earthly Canaan how should any deserue the heauenly Wee are taught to pray to GOD to giue vs our daily bread If wee cannot merit the foode of this life no not one morsell of bread but must craue it of him as poore beggers doe an almes at the dores of men much lesse can we merit euerlasting life which is the gift of God Rom. 6.23 Rom. 6.23 For what is a bit of bread in comparison of the kingdome of heauen or what is the food of the body in respect of the food of the soule Lastly this doctrine destroyeth another bulwarke of the Church of Rome Against mans free will whereby they set vp mans nature and that is free will teaching that there is a cooperation of mans free will with Gods free grace in the first act of our conuersion A doctrine full of pride and folly as well as the former for as much as this is to part stakes betweene God and our selues and to diuide our conuersion betweene him and vs and consequently to ascribe as much to man as to God Christ saith that without him we can do nothing Phil. 2.13 we cannot come vnto him except the Father draw vs Ioh. 6. It is God that doth worke in vs the will and the deed saith the Apostle We are all by nature corrupt there is no part sound in vs or without vs. We are not onely as crazy or sicke but as dead men God doth all and we nothing in good things Hee preuenteth vs with his grace he prepareth vs by his word he enclineth vs by his Spirit and worketh both the
authority vnto our consciences First God knoweth what is best for vs farre better then we our selues doe We seeke oftentimes to be aloft but God seeth it better for vs to be below we desire to be rich God seeth it better for vs to be poore Had it not bin much better for Hamman that was aduanced to honour to haue sate in the dirt or on the dunghill al the dayes of his life theÌ„ in al the height of his honour to bee hanged on the Gallowes which himselfe had set vp for another Ester 7 10. and so to taste first of the punishment he had deuised Had it not beene better for the rich man to be cloathed with rags in stead of purple robes to eate a dinner of greene hearbs in stead of his delicious fare then after all his pomp and pride to be tormented in hell fire Luc. 16 23. We are oftentimes ignorant of that should doe vs good God is ignorant of nothing We are ready to imbrace that which will do vs hurt it is God that in mercy withholdeth it from vs and vs from it A sicke person longeth greatly for those things which encrease his disease and bring him in danger of death but the learned and expert Physitian will not suffer him to taste of them A childe thinketh he is hardly dealt withall that he is restrained of his desire but his wise and discreet parents are constrained to bridle him of his lust and that for his owne good So dealeth God with vs wee are as sicke persons that must be dieted wee are as little children that must be ouerruled the Lord our God is a louing Father he is a tender Physitian ouer vs who albeit he deny vs that we desire yet he will withhold nothing froÌ„ vs that he knoweth to be good for vs. Secondly we haue this comfortable promise from him that he will neuer faile vs nor Reason 2 forsake vs whether we haue little or much whether we be in prosperity or aduersity It is he that feedeth the fowles of the aire it is he that cloatheth the Lillies of the field much more then are we assured that he will feed vs and cloathe vs who are more of value then all the rest of his Creatures This is the reason vrged by the Apostle Heb. 13 Heb 13.5 6. Be content with those things that ye haue for he hath saide I will neuer leaue thee nor forsake thee so that we may boldly say The Lord is my helper I will not feare what man can do vnto me Where hee putteth vs in minde of the continuall care of God for vs and that his prouidence watcheth ouer vs which hee opposeth as a buckler against the common tentation that assaulteth vs to wit the feare of beeing quite forsaken of him and left vnto our selues from whence ariseth distrust in our hearts Thirdly nature it selfe is content with a little Reason 3 inasmuch as this is the common condition of all mankinde Princes and people high and low noble and vnnoble it brought vs naked into the world and naked it will earry and conuay vs out of the world according to the saying of Iob Iob 1 21. concerning himselfe Naked came I out of my mothers wombe and naked shall I returne thither the Lord gaue and the Lord hath taken away c. There are two points of mans life his entrance into the world and his departure out of the world there is but little distance as it were a steppe and a stride betweene them For what is our life but a vapour The space that is in the midst which is the time of our life betweene our birth our death hath many differences and diuersities that make vs vnlike one to another some are poore and some rich some haue great aboundance some haue nothing at all But in the point from whence we come and in the point to which we tend we all meete the beginning of our life and the ending of our daies are both alike there is no difference between them Dust returneth vnto dust and earth into the earth againe If a man haue a little iourney to make and a small way to trauaile it is folly and vanity to make great prouision for it as he that hath need but of one pitcher of water shall not deale wisely to go about to draw out a great Riuer So then to desire superfluities is to make open warre against the order of nature This reason is set downe by the Apostle in the place before alledged where the doctrine had his confirmation for hauing shewed that when God granteth vs raiment to cloathe our bodies and giueth vs foode to fill our bellies we ought to be content he annexeth this consideration to strengthen it For we brought nothing into this world and it is certaine we can carry nothing out â—im 6 7. We see men dye daily and led to it as flockes of sheepe and when we haue taken care day and night what to eate what to drinke and what to put on we beare nothing to the earth but a winding sheete to couer our shame and to hide our nakednesse Fourthly let vs consider the contrary fruits Reason 4 Such as haue a resolute purpose to grow rich do referre heereunto all their thoghts words and deeds they so thirst after the treasures of this world that nothing is so sacred and religious which they will make any conscience to violate but they ouerthrow all law of God and man and nourish in them the roote of all euill and fall into a bottomlesse pit of al mischiefes This the Apostle meaneth when hee saith They that will be rich fall into tentation and a snare â—im 6 9. and into many foolish and hurtfull lustes which drowne men in perdition and destruction Such are as poore beasts that are fallen into the snare of the hunter The diuel is a mighty hunter he hath many grins to catch vs and entrap vs walking about like a roaring Lion seeking whom he may deuoure We are compassed about with the diuell and his angels as with an army of wolues and wilde beasts oppressed with iniuries and ouerborne with violence yet being vnder the protection of our God we cannot faile but bee well counterguarded He hath promised he will haue a care of vs so that the Lyons shall want and suffer hunger and not alwaies be able to finde their prey though they be cruell and rauenous but the faithful man though he haue neither teeth nor pawes nor take any mans goods away by fraud or force from him yet God feedeth him and supplyeth all his wants so that euery one should be pleased with his present estate and meanes of his maintenance how mean soeuer The vses follow which naturally arise froÌ„ Vse 1 hence and those of reproofe shall haue the first place which are of diuers sorts The first reproofe They breake out and transgresse against this principle that are discontented with their present
fret and fume wee chide and chafe as men beside our selues Oh that there were such harts in vs to please God Oh that we would looke so narrowly to our owne soules In our apparell nothing must be out of order in matter or forme to the very skirts and borders of them but in our liues we can be content to be out of frame to haue poore rent and ragged soules and neuer to put vpon vs the rightousnesse of Iesus Christ as the richest robes Rom. 13 14. Galath 3 27 and most precious garment The like we require in dressing our meates which we doe in attiring of our bodies which are ordained for the belly 1 Cor. 6 13. and the belly for them albeit God wâ—ll destroy both it and them 1 Cor. 6 13. The least fault is soone espied the offenders like to be turned out of seruice and we soone driuen out of our little patience Nay in our ordinary delights and recreations which serue onely to please the eare we see how he that is skilfull in musicke cannot abide the least iarre and discord if hee espy one finger set out of order or heare the missing of one minim rest how impatient is he how much discontented how doth hee testifie his dislike with hand and foot But touching the leading of our liues and the ordering of our actions whereupon dependeth the euerlasting saluation or damnation of our soules though there be a thousand iarres and ten thousand discords in them we thinke the harmony good enough and all things to be in tune This vse that now we vrge hath many branches as furtherances of purity and perfection in vs. First we must labour to haue pure and vpright hearts The branches of this vse which giueth life to all our actions and is much accepted of God It is the counsell of the wise man Prou. 4. Prou. 4.23 23.26 Keepe thy heart with all diligence for out of it are the issues of life and chap. 23. My sonne giue mee thy heart and let thine eyes obserue my waies It is as the wheele of the clocke that moueth all the rest it is the roote that giueth life to the boughes and branches and maketh the Tree yeeld his fruite It is the fountaine that sendeth foorth sweet or bitter waters Heerevpon the Apostle exhorteth Heb. 3. Heb. 3 12. Take heed brethren lest there be in any of you an euill heart of vnbeleefe in departing from the liuing God A pure heart is the scourge of hypocrisie and as a strong hammer that serueth to breake it in peeces This is first to be looked vnto reform it and thou art all cleane It is the direction that Christ giueth vnto vs Math. 23. Math. 23 26. Cleanse first that which is within the cup and platter that the out side of them may be cleane also It is a vaine thing to be cleane without vncleane within to haue the outwarde man appeare faire and smoothe and the heart to bee foule and filthy Such then as begin not at the hart begin at the wrong end They take long and needlesse paines that thinke to stoppe the streames while they let the spring alone The hart in the body is the member that first hath life in it so is it in the spirituall life Hence it is that the Scripture commendeth vnto vs the simplicity of the heart Eph. 6 5. Col. 3 21 the circumcision of the heart Rom. 2 29 the meditation of the heart Psal 19 15 the vprightnesse of the heart 1 Kings 3 6 a wise an vnderstanding heart 1 Kings 3 9 a perfect heart 2 Kings 20 3. 1 Chron. 28 9 a faithfull heart Nehem. 9 8 an vpright heart Psal 11 2 a pure heart Psal 24 4. Math. 5 a prepared and fixed heart Psal 57 7 and 108 1 and 112 7 an honest and good heart Luc. 8 15 ioyfulnesse and gladnesse of heart Deut. 28 47 a broken and a contrite heart Psal 51 17 a tender heart 2 Chron. 34 24 an heart of flesh Ezek. 11 19 a new heart and new spirit Ezek. 18 31 and 33 26 a purified hart Acts 15 9 an enlarged heart 2 Cor. 6 11 the good treasure of the heart Luc. 6 45 and a true heart Heb. 10 22. These and many such like testimonies teach vs to begin our repentance from dead workes and reformation of life at the heart that vntil we set our hearts and our soules to seeke the Lord wee dally with God and neuer seriously set vpon that worke Secondly we must be free from any purpose to liue in any knowne sinne and must be inclined to euery thing that is good so that we should be able to say with Paul 1 Cor. 4 4. I know nothing by my selfe yet I am not hereby iustified but he that iudgeth mee is the Lord. The Apostle knew nothing for which he should condemne himselfe Hence it is that the Prophet saith Psal 119 112 106. Psal 119. I haue enclined mine heart to performe thy statutes alwaies euen vnto the end And a little before he saith in the same Psalme I haue sworne and will performe it that I will keepe thy righteous iudgements So ought all the faithfull to binde themselues by a solemne vow and promise to stirre vp their zeale and kindle their affections to all good duties It is recorded to the perpetuall praise commendation of Asa that he moued the people of Iudah and Beniamin to enter into a couenant to seeke the Lord God of their Fathers with all their heart and with all their soule That whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great man or woman And they sware vnto the Lord with a loud voice and with shouting and with Trumpets and with Cornets And all Iudah reioyced at the oath for they had sworne with all their heart and sought him with their whole desire and he was found of them and the Lord gaue them rest round about 2 Chron. 15. 2 Chron. 15 13 14 15. Happy are they that set before them this example as a patterne and president vnto them to resolue fully with themselues to cast from them all sinne as a filthy cloath and to settle their hearts to seeke the Lord and to hate with an vnfained hatred whatsoeuer may bee any hinderance or impediment vnto them Thirdly wee must all take notice of our owne wants and imperfections and earnestly bewaile them and mourne for them It is a degree toward perfection to acknowledge confesse our imperfections and to be greeued for them For no man can haue a feeling of infirmities but by the worke of Gods sanctifying Spirit It is a grace of God to know the want of grace The vngodly are not acquainted with it they thinke themselues full they hunger and thirst after carnall things but neuer after spirituall and heauenly things The blessed Virgin in her song sheweth that He hath filled the hungry with
to take paines to teach them in their youth what trade they shall take but we cannot giue a blessing vnto our owne labours The husbandman may plant and sow yet he cannot bring downe the early and the latter raine and if he could doe this he could not make the corne grow for the vse of man So is it with vs we may teach and reproue exhort and admonish but except GOD open the heart the heart remaineth vnreformed It is not to be doubted but Samuel bestowed great labour and diligence in discharging this duty both because he was a faithfull and godly man Heb. 11.32 Heb. 11.32 And because hee had seene with his eyes an example of ouermuch lenity in Eli and had heard with his eares a fearefull threatning of iudgment against him reuealed by the Lord yet his children followed not his steppes but declined from the wayes wherein he walked Let all godly parents therefore comfort themselues in the consideration and contemplation of such like examples knowing that they can onely vse the meanes and that it lyeth not in their power to make them truely religious In deed if wee haue beene negligent in bringing them vnto God and let them runne into all riot and not restrained them we haue cause to lay it to our consciences and to thinke with our selues that we that gaue them life haue also beene instruments of their death But if wee haue done what lyeth in vs to doe if we haue warned them and they would not be warned if we haue taught and trained them vp in the feare of God which is the beginning of wisedome and they haue broken the bands asunder and cast the cordes of duty and discipline from them we may comfort our selues as the Minister doth when he seeth his labour is spent in vaine If he haue beene faithfull and conscionable in his place whether men regard the word or not regard it whether they beleeue or doe not beleeue whether they obey or doe not obey he is the sweet sauour of Christ 2 Cor. 2.15 euen in them that perish because euen then it worketh the will of God and accomplisheth that for which it is sent The Prophet prophesying of Christs comming among the Iewes bringeth him in with this complaint I haue laboured in vaine Esay 49.4 I haue spent my strength for nought and in vaine yet surely my iudgement is with the Lord and my worke with my God God respecteth vs according to our worke not according to the euent or successe of our labour he will reward vs according to our conscience in teaching not according to the peoples diligence in hearing of vs. Thus it shall be with all Christian parents to their endlesse comfort God will not be vnmindfull of their paines that they haue taken albeit they see not that fruite of their labours that they desire Obiect Heere some man peraduenture may obiect that the Apostle saith The woman shall be saued in child-bearing if they continue in faith and charity and holinesse with sobriety 1 Timothy chapter 2. verse 15. 2 Tim. 2.15 Where hee seemeth to hang the saluation of the mother vpon the faith of the children as if she could not be saued except they continued in the trueth I answere Answer this place is in deed so vnderstood and wrested by many interpreters but that cannot be the true meaning Ierome an ouer-great prayser of virginitie and none of the greatest friends of matrimony draweth the words to that sense that he may by this meanes commend the single life and withall withhold women from marriage while they heare that they can no otherwise bee saued then if their children continue faithfull vnto the death The purpose of the Apostle in this place as appeareth by the the circumstances going before is to comfort the woman that shee should not cast away all confidence as one without hope as being the cause of one of the greatest sinnes which brought the ruine of all mankinde The feeling of this heauy burden lying vpon her conscience might terrifie her and work much feare and amazement in her soule and apprehension of the wrath of God and therefore he comforteth her and giueth her hope of saluation But if the former exposition be receiued that her saluation bee suspended vpon many others hee should cast downe Thunder and Lightning vpon her head able to apall and dismay her he should not comfort her but terrifie her he should not lift her vp with hope of life but cast her downe into despaire through feare of death when she should vnderstand that she could not possibly be saued except her children did perseuere in the faith Againe it lyeth not in the power of women to giue them faith and loue much lesse the grace of perseuerance to continue constant vnto the death so that the Apostle should lay a burden vpon their shoulders and put a yoke about their nekes which neither they nor their fathers were able to beare This is not the easie Yoke nor the light burden of Christ For albeit they striue with all their strength and labour with all their power to bring vp their children in godlinesse yet oftentimes they are obstinate stubborne headstrong froward peruerse and rebellious so that they can doe no good with them because they will not obey them nor hearken to their commaundements Furthermore this care of the instruction and institution of children is a dutie required rather of the father who is better able then of the mother who is euery way the weaker vessell as appeareth by the Apostle Ephes 6.4 Fathers prouoke not your children to wrath but bring them vp in the nourture and admonition of the Lord. Lastly the vertues heere commended bebelong rather to the mothers then to the children as when he requireth of them holinesse with sobriety as Tit. 2.3 4. it appeareth The aged women that they be in behauiour as becommeth holinesse c. that they may teach the yong women to be sober c. If any farther obiect â—biect that if the Apostle had meant to referre these last words to the woman he would haue said if she continue in faith and charity not if they continue I answere Answere nothing is more common and vsuall then the change of number especially one of the words being a nowne of multitude For it is plaine and manifest that the Apostle doth not point out some one certaine woman but speaketh in generall of woman-kinde or of all women Thus doth the Apostle vary and alter the number in this present Chapter sometimes speaking in the plurall number as of many In like manner that women adorne themselues in modest apparell Verse 9. sometimes speaking in the singular number as of one Let the woman learne in silence with all subiection Verse 11. This is also easie to be shewed in other places as Galat. 6.1 Ye which are spirituall restore such a one in the spirit of meekenesse considering thy selfe lest thou also be
riches and reioyce in it more then they that finde great spoiles Account the merchandise of it better then the Merchandise of siluer and the gaine thereof more precious then Rubies so that nothing that we highly esteeme can be compared vnto it Prou. 3.13 14. Magnifie it as a treasure of that value that rather then thou wilt leaue it thou wilt be ready to forsake all that thou hast Matth. 13. There is nothing that more slaketh and shaketh off our deuout attention then to account the precious word of God vile and base in our eyes according to the corrupt custome of many in our dayes that preferre huskes fit to feed swine before the fat of wheat that is sent to nourish the sonnes of God Fourthly we must know that there is great hope of those that refuse not the meanes but submit themselues vnto it but none at all of those that vtterly refuse it What God may worke extraordinarily who sometimes feedeth by miracle from heauen as he did the Israelites Exod. 16.15 1 King 17.6 and Eliah in the wildernesse we cannot affirme and they that waite vpon such vanities forsake their owne mercy But of this point we haue spoken already Lastly it is our duty to lay vp the Word in our hearts that it may not be taken from vs but that we may practise it and profit by it For all our hearing must aime at profiting We must desire the sincere milke of the Word 1 Pet. 2.2 that we may grow thereby Now it can neuer take root except we heare it with an honest and good heart Luke 8.15 If we haue it only running in our mouthes or swimming in our braines it is as the grasse vpon the house toppe Psal 129.6.7 which withereth afore it groweth vp wherewith the mower filleth not his hand nor he that bindeth sheaues his bosome Let vs therefore first of all giue our hearts vnto God pray him to reforme them and to open them that so we may attend to those things that are deliuered vnto vs. As for those that haue their mouthes open but their hearts empty of the word they are as sounding brasse or a tinkling cymball they may please themselues and deceiue others for a time but their hypocrisie shall be vncased their deceitfull dealing manifested and themselues prooued to be no better then vessels that make a noyse but are without all substance in them Verse 11 12. And I behold I haue taken the Leuites c. Hitherto we haue spoken of the commandement of God directed vnto Moses that he should present the Leuites before Aaron the Priest that they may minister vnto him now we are to proceede to the reason of the commandement where we see the cause rendred why they should be giuen vnto him because euen vnto this time the first borne had executed the Priests office being consecrated vnto God and preserued out of the common destruction when the first borne in Egypt were destroyed He putteth them in mind of Gods mercy toward them who might iustly haue destroyed them as well as the Egyptians if it had pleased him When we see a common desolation or destruction and our selues as a remnant taken out of the common calamity it ought to make vs thankfull vnto God and to acknowledge that wee holde our life of him in cheife Thus did Noah stand affected when he offered sacrifice to God after he was come out of the Arke and was preserued with his family from the flood of waters Thus doth Daniel Dan. 5.20 â—â— teach Belshazzar the king to humble his heart knowing the heauy iudgment that God brought vpon his father and tooke his glory from him We must profit by the examples of Gods workes both of his mercy and iudgement vpon others We learne from hence Doctrine that the first borne were from the beginning the Lords The first boâ— were sanctified to the Lord. and consecrated to serue him and to instruct others This dignity and preheminence of the first borne beganne among the sonnes of Adam and continued in his posteritie as well before as after the generall destruction of the old world the eldest euer succeeding in the kingly and Priestly office vnlesse for some open impiety or other secret cause best knowne vnto God and vnknowne vnto the Church hee were reiected so that there was euermore some excellency vntill that Israel came out of Egypt and the Church became nationall Hence it is that God saith to Caine the elder sonne of Adam If thou doe well shalt thou not be accepted and if thou doest not well sinne lieth at the doore and vnto thee shall be his desire and thou shalt rule ouer him Gen. 4.7 To this purpose Iacob speaketh to Reuben Gen. 49.3 Thou art my first borne my might and the beginning of my strength the excellency of dignity and the excellency of power Thus he was by priuiledge of birthright and thus was euery sonne by creation that first opened the matrice Luke 2.23 Whereby we see that in the family of the faithfull from the first man that God created vntill Aaron was sanctified to be a Priest vnto God in stead of the first borne the eldest of the family ordinarily had both the kingly and Priestly direction of the rest of his brethren As we saw this before in the house of Adam so it appeareth also afterward For when Caine the eldest sonne of Adam to whom the dignity of the first borne did pertaine was for his iniquitie reiected from that honour and excommunicated from the Church which was a spirituall kinde of banishment God raised vp Seth who being taught by his father touching the fall of man touching the punishments of sinne and the promised Sauiour assisted him while he liued in guiding his family and succeeded him after his death in the gouernment of the Church of God which was as a little flocke in comparison of the race of Caines posterity that married many wiues and encreased in great multitudes In like sort Enoch succeded Seth and dying â—ield of the â—rch lib. 5. â— â—et 2.5 â—â— 4. â— left that honour to Kenan Kenan to Mahalaleel c. These were preachers of righteousnesse and repentance some of them indued with the spirit of Prophesie to conuince that wicked generation These Preachers of God being contemned and despised in the world such entertainement haue his seruants euer found the flood came and swept them away Noah gouerned as a father the Church of God before and after the Flood and left the same dignitie and office to Shem his second sonne Iaphet his eldest sonne being put behinde for secret causes knowne vnto God euen as his father had committed it vnto him â—en 10.21 Thus we might proceed and goe forward to shew in succeeding ages of the Church how God continued this fauour to the first borne and thereby set as it were a crowne of honour vpon their head Hence it is that at the giuing of the
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
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
in heauen that not one of these little ones should perish Mat. 18 14. He commandeth that not one of these little ones should perish Mat. 18 10. He maketh vs to lye downe in greene pastures he leadeth vs beside the stil water he restoreth our soules and leadeth vs in the paths of righteousnesse for his names sake Psal 23 2 3. Iacob that fed the sheepe of his father in law testifieth touching his care that the drought consumed him in the day Gen. 31.40 and the frost pinched him in the night and sleepe departed from his eyes so that whatsoeuer was torne of beasts or stollen of theeues was required at his hands he bare the losse of it Much more then will the Lord care for the sheepe of his pasture his rod and his staffe shall comfort them and although they walke through the valley of the shadow of death they shall feare no euill Will a king regard onely the chiefe Cities and most populous places of his kingdome and suffer the rest to liue as they list without lawes good orders Or will the master of an house looke to some in his family and not to all If then God be our King if he be our Master he will looke to all his subiects and seruants whatsoeuer they be that they shall haue their meate in due season Secondly such is the grace and goodnesse of God that he would haue all his people Reason 2 come to knowledge Such as know not his will are none of his seruants If then he require the vnderstanding knowledge of his wayes not onely of rich men of great men of learned men and of the Ministers but of all the people of what calling and condition soeuer they be how meane and simple soeuer they be we must hereof conclude that he hath ordained that all of them should haue the meanes of knowledge and saluation offered vnto them and published among them To this purpose the Apostle saith He will that all men shall be saued and come vnto the acknowledgement of the truth 1 Tim. 2 4. And Peter in his second Epistle chap. 3. teacheth that The Lord is not slacke concerning his promise as some men count slacknesse but is long suffering to vs ward 2 Pet. 3 9. not willing that any should perish but that all should come to repentance This is that which the Prophet Ezekiel setteth downe chap. 18 11 23 32 and 33. Haue I any pleasure at all that the wicked should dye saith the Lord and not that he should returne from his waies and liue Thirdly the word of God was penned for all estates degrees and conditions of men It Reason 3 serueth as eye-salue to cleere the eyes of all persons and to make the simple wise Psal 19 7. and 119 99 100. It cleanseth the way of the yong man if he take heed thereunto with all diligence Psal 119 9. The booke of the Prouerbes of Salomon the sonne of Dauid King of Israel was written to giue subtilty to the simple and to the young man knowledge and discretion Prou. 1 4. The Apostle Iohn 1 Iohn 2 13. wrote to the Fathers because they had knowne him that is from the beginning he wrote vnto young men because they haue ouercome the wicked one he wrote to little children because they haue knowne the Father If then the word do serue for all sorts and sexes and ages whatsoeuer it followeth that all must be taught from the greatest to the least from the highest to the lowest Fourthly all persons whatsoeuer they be haue soules to saue simple persons small congregations Reason 4 little assemblies as well as others that are many in number We consist not only of bodies we must not onely prouide for this present life but we haue also soules to saue and must prepare for the life to come We shall all giue an account of the things that we haue done in this life whether they be good or euill forasmuch as the Lord will reward euery man according to his workes Rom. 2.6 The day of our particular death and the day of the generall iudgement are both of them dayes of reckoning and account and as the soule is most precious so the account to be giuen for it is very great and therefore from these premises we may necessarily deduct this conclusion that it is the will and pleasure of God that euery place and person should be carefully instructed Vse 1 It remaineth therfore that we come to the vses and as from a good tree gather such fruit as groweth from thence First we learne that it is Gods ordinance and appointment that euery congregation should haue a learned Minister to teach them the true religion and feare of God It is not ynough that there be a setled standing Ministery in one place or corner of the land or in euery great citie but he will haue his people in all places whether great or small to be cared and prouided for euery Church haue a sufficient Minister to instruct euery member of it Hence it is that the Euangelist declareth Acts 14.23 that the Apostles Paul and Barnabas ordained Elders by election in euery Church and then they commended them to the Lord in whom they beleeued And in the Epistle to Titus Paul saith vnto him Chap. 1. verse 5. For this cause left I thee in Creta that thou shouldest continue to redresse things that remaine and shouldest ordaine Elders in euery Citie as I appointed thee By euery Church and euery citie in those places we must vnderstand that wheresoeuer there is a body of people gathered together fit for a Congregation there ought a Minister to bee chosen appointed and set ouer the same For whersoeuer a Church is planted and a distinct congregation established there is an absolute necessity of a setled Ministery as we haue shewed before in the beginning of this Chapter so that it is altogether vnpossible that without it religion should prosper or continue The Lord had no sooner giuen his law concerning the erecting of the Tabernacle but Aaron his sons were annointed and the whole tribe sanctified to the office of the Ministery to attend on holy things to teach the people to offer sacrifices to performe such duties as were required of them He knoweth that euery man standeth in as great neede of food for the soule aa he doth of nourishment for the body and that as the body decayeth without sustenance so the soule famisheth and pineth away without the bread of life Wheresoeuer the Ministery of the word is wanting there wanteth one of Gods ordinances one of his speciall blessings Wee see by common and continuall experience when the corne is blasted and the haruest of the field is perished and the labour of the husbandman is destroyed what crying lamentation is made how much more ought we to be greeued to see the famine of the word brought vpon vs and thousands perish thorough want of this ordinance of God
whensoeuer any euen of the lowest that pertaine vnto their flocke when the tradesman the Shoomaker the Weauer the Husbandman when the seruant the poore soule that hath scarce what to eate or what to drinke or what to put on shal resort vnto them for comfort or counsell then is there place especially for this grace of humblenesse and lowlinesse of mind they must make much of such as come vnto them and beare themselues familiarly and plainely toward them entertaining them with all gentlenesse and giuing them encouragement with all patience in hearing of them and in bearing with their wants and imperfections But many there are that take themselues to be such profound doctours such learned Clearkes such deepe Diuines and iolly fellowes that they thinke it were a great disparagement vnto them to bestow their labour and learning among such sottes They say I could be content to take greater paines to teach Gentlemen and those that are more ciuill but these rudesbies and Russet coates who can abide to liue withall who can endure to spend his dayes among Clownes and clouted shooes Thus they deale with Gops people thus they speake of Gods people for whom Christ dyed Thus they account of those that hunger and thirst after knowledge thus they bewray the pride of their owne hearts and testifie against themselues the little loue they beare to the sheepe to the sheepfold and to the sheepeheard of the sheepe Let them steppe but one steppe forward and then they will plainely discouer their owne hypocrisie and euidently shew that they differ little or nothing from the Papists themselues For they to discourage simple people from reading the Scriptures Ceâ—sâ— Câ—â—â— â— 13. call them dogges and swine to whom holy things are not to be deliuered and to that purpose alleadge the words of Christ Matth 7.6 Giue not that which is holy vnto the dogges neither cast yee your pearles before swine lest they trample them vnder their feet and turne againe and rent you so these men account them as clownes and Coridons and cast out what words of contempt they can against them they bid them follow the plough taile get them into their shops and busie themselues in their trades as though conference and communication with them were in no sort to be admitted or as though they had no soules to saue so that in short time peraduenture these high minded men will esteeme them as dogs and swine also which ought not to treade in the LORDS courts These are farre from the minde and example of Christ who being equall with God made himself of no reputation and took vpon him the forme of a seruant he vouchsafed to conferre with rude and simple men hee taught men and women high and low rich and poore he refused none He taught indeed in the Temple and in great cities and in populous assemblies but he disdained not to teach also in their villages and townes and to instruct plaine countreymen and had oftentimes more comfort of his labours among such then among men of greater callings In like manner we that are called to this office and haue our speciall and particular place of teaching assigned vnto vs ought to know that we must be no chusers When the Lord of the haruest hath sent vs into his field the chiefe Shepheard of the sheepe hath set vs ouer his flocke and the housholder hath hired vs to labour in his vineyard it is our dutie to follow the example of our Lord and Master and to apply our selues in our charges that we may discharge them faithfully zealously carefully and diligently Let vs not dislike our places in the countrey which we haue taken because the people are few or rude or simple or poore or of meane conceit and vnderstanding in them These men will doe nothing in secret but seeke to be famous and to be knowen openly they affect honours and promotions they resort to great places and solemne assemblies and desire to preach in the Vniuersities at the Court at Pauls at the Spittle or to be heard of great men and noble personages and in the meane season absent themselues from their owne cure of soules which are like to perish for whom they must giue account and come to their reckoning and so disdaine to haue any dealing with such as are simple as if they were too good and the people too base Let vs seek to shake off this high conceit of our selues and take heed of a scornfull and disdainefull heart which naturally accompanieth all and especially those of great giftes of high places We see this in Christs owne disciples notwithstanding his owne example of humility daily before their eies euen when he was preaching most seriously and earnestly vnto them of his death and departure of his Crosse and Passion of loue and humility Luke 22.22 23. they began to striue for superiority contend which of them should be accounted the greatest Thirdly we haue warrant and direction Vse 3 from hence to desire most earnestly that the kingdome of God may flourish euery where Christ our Sauiour teacheth vs to pray that his kingdome may come Matth. 6.10 and so to be erected in the hearts of men It was an holy affection in Moses to desire that all the Lords people were Prophets Num. 11.29 so ought we to craue that Gods word might be established among all men and made manifest to all people of the world This vse consisteth of many branches Branches of this vse First it is our duty to bewaile such places and persons as lie in darkenesse and ignorance and consequently in the shadow of death Christ had compassion of such and his bowels yearned within him Such as haue not the light of the Gospel shining among them are said to sit in darkenesse and to liue in the region of death Matth. 4.16 There are many places of the land many thousand poore desolate soules that lie in great ignorance and haue no knowledge of the wayes of God dwelling in them The fields are ouergrown with bryars and nettles which should bee white vnto the haruest Ioh. 4.35 The diuell smileth at it and reioyceth to behold the desolations of the Church because it is the exalting of his throne and the setting vp of his kingdome He is the king of the world as Christ is of the Church and his scepter is ignorance as the scepter of Christs kingdome is his word And therefore when the seat of wickenesse is ouerthrowne by preaching of the Gospel we may see Satan as lightning fall downe from heauen Luke 10.18 If then we can behold the ruines of the Church and the destruction of many of our brethren through want of knowledge and yet are not grieued at it nor lament for it we haue not the affection in vs of Christ the head neither the grace of compassion that ought to be in vs toward our fellow members Secondly we are bound to desire that wheresoeuer there is a candlesticke there
Cyants that fight against God Deut. 17.12 and therefore he appointed death to him that rebelled against the Priest as those rebels were swallowed vp of the earth that made insurrection against Aaron and vsurped the Priesthood contrary to the institution of God in which place Moses saith It is not Aaron that you striue against but euen against God himselfe Numb 16.11 If we follow these men in their practises let vs also feare to fall into their punishments For God wil not be mocked though the Ministers be misused and his hand is not shortned though they be taunted and reuiled of vs. He will account these reproches to reach vnto heauen and they shall be of sufficient force to cast vs downe into hell except we repent of these euils The second reproofe But let vs passe from their persons and come to the function it selfe Many there are that are growne a degree farther in impiety who making no conscience to goe out of the way doe wander farther from home then many other There are indeed some who sticke not to account of the Ministers as the filth of the earth they will giue no reuerence vnto them they acknowledge them not to be sent to reconcile men vnto God but disgrace them and dishonour them what they can howbeit they will not breake out in open contempt of the Ministery it selfe but seeme to esteeme highly and reuerently and religiously of it There is some hope of these that by the mercy of God they may be reclaimed and reformed Others spare not to speake against the calling it selfe and vtter slanderous words against Gods ordinance as men that are come to the height of sinne and haue filled vp the measure thereof to the brimme These are like Ahab when Eliah came into his presence he charged him to be the troubler of Israel 1 King 18.17 Art thou hee that troubleth Israel They are the Captaines and Caualleers that were in the company of Iehu that accounted him who came to annoint Iehu 2 King 9.11 a madde fellow What said this mad fellow vnto thee Paul and Silas are accused to trouble the City and to turne the world vpside downe and to teach customes which were not lawfull to receiue and obserue Act. 16.20 Tertullus an eloquent Oratour abusing a good gift to an euill purpose chargeth him deepely to be a pestilent fellow and a mouer of sedition among all the Iewes throughout the world and a ring-leader of the sect of the Nazarens Chapter 24.5 To contemne this calling is to contemne God and to dishonour it is to dishonour God and yet the Ministers for the most part are esteemed according to their low and meane estate in this world If they be poore they are indeed poorely accounted off If they be not great in the world they are not regarded and respected of worldly minded men but these account themselues better then the Minister because they are richer But such as are rightly religious are otherwise minded Obadiah the gouernour of Ahabs house refused not to doe reuerence to the Prophet to the contemned Prophet Eliah 1 King 18.7.9 Ioash the king disdained not to visite Elisha when he was sicke and lay on his death-bed and to weepe vpon his face and said vnto him O my father my father the Chariot of Israel and the horsemen thereof 2 King 13.14 Thus it was in former times when Kings and Princes were not ashamed to acknowledge them but as sin aboundeth so the Ministery is contemned The third reproofe The third â—â—proofe is against those that are so taken vp with the thoughts of this world that they refuse to allow them any meanes of maintenance and grudge them meate and drinke to releeue themselues and their families This is a fruit of the former sinnes and proceedeth from a contempt either of their persons or of their calling or of them both For when they are grown to contemne them no maruell if they grudge to maintaine them Some thinke the calling needlesse and superfluous and well gotten that is detained from them Others account it voluntary and arbitrary which they may giue or not giue yeeld or not yeeld at their owne pleasure others will needes pay it howbeit not as a duty but as a gratuity not as a recompence of their paines but as a beneuolence at pleasure they will haue nothing bestowed as due but as an almes to the begger that commeth to their doores The first sort are plaine Epicures earthwormes knowing no God but Mammon and seruing no God but their belly The other two carry more shew of profession and yet they make little conscience of Gods religion or of their owne saluation For if they did hope to inherite heauen they would bee forward to magnifie and further the meanes that leade vs vnto heauen and account it an honour in equity and iustice due vnto them to yeeld vnto them a sufficient maintenance which cannot without sacriledge be detained from them Who is it that prouideth not for his oxen and cattell that labour for him who feedeth not his sheepe in sweet pastures that feed him and cloathe him What hearts then haue we harder then stone that doe not any whit regard to see them comfortably and competently maintained that labour for vs search the Scriptures for vs are careful to prouide for vs and to feed vs with much better food If a man should see any of vs lying in a pit like to be drowned and reaching out his hand vnto vs should draw vs out how would we esteeme of them The Ministers draw body and soule out of the deepe dungeon of eternall death and from the pit of destruction and guide them into the way of peace and therefore it is great reason that hauing receiued comfort from them wee should comfort them againe and thereby shew how we respect them If we were borne blinde and wanted the light of the eyes as the poore man mentioned in the Gospel and one should restore our sight wee would account nothing too deare for him nothing too good for him if we gaue him all the wealth and treasure of our house But this is our condition spiritually we sit in darknesse and in the shaddow of death we know no more of God naturally then serueth to make vs without excuse â—at 5 14. â—uc 1 79. â—cts 26 16. The Ministers are the light of the world to enlighten them to open their eies and to bring them out of darknesse into a maruellous light and yet the idolatrous Priests among the heathen were more esteemed and better rewarded then the true Ministers of Christ among vs which redoundeth to the shame and reproch of such as professe themselues to be sound Christians But Christ saith Obiect to his Apostles Freely ye haue receiued freely giue Mat. 10 8. How then may the Ministers receiue any reward for their labours I answer â—nswer Christ speaketh in this place especially of working miracles as appeareth in the words
sometimes through couetousnesse sometimes through fauour and sometimes through a respect they had to aduance their kindred such as are altogether vnfit for such high places Pelarg. in 4. cap. Numer Hence it is that Sixtus the fourth is iustly charged and challenged to haue instituted the sonne of Ferdinand King of Naples beeing a childe to Ecclesiasticall orders which the heathen for a reuerent respect they had to sacerdotall dignities would neuer haue done and gaue him the ouersight and circumspection of the Church of Tarentum Leo the tenth of the house of Medices being a childe of thirteene yeares of age was made Cardinal by Innocentius the eight Thus hath the chaire of Moses beene defiled if Moses chaire haply were then among them whereof wee may dispute and demurre not without iust cause The wise man saith in his Ecclesiastes chap. 10 16. Woe to thee O Land when thy King is a childe so we may say truely Woe vnto thee O Church where thy Minister is a childe that knoweth not how to goe in and out before the people This is a foule abuse and cannot stand with the institution of God well may such vnseasoned timber serue to build vp Babel but in the house of God it can haue no place It is as vntempered morter fitte enough to set together a false church Where the people are children caried about with euery waue and are without knowledge nay refuse the meanes of knowledge it is Gods iudgement to send theÌ„ children to be set ouer them that so one child may leade another by the hand children in age such as are children in gifts We conclude then that the popish Church is a childish Church and the Romane Byshoppe is a childish Byshop or else he would neuer haue ordained children to that calling and laid his hands vpon them and appointed them to such functions Secondly it reproueth such as hauing the ouersight of the Church to make Ministers The second reproofe do indeed commit a foule ouersight through carelesnesse and neglect of their duty and so thrust vpon the church such as are vnwise and vndiscreete who are as vnconscionable in executing as they were carelesse in chusing of them For albeit these that are thus ordained be not young in yeares yet they are yong in manners There are two sorts of young men and there are two sorts of old men Some are young in age others are young in conditions so that albeit they doe not make choise of little children yet they make choise of such as are little better whereas men of grauity and entire conuersation ought to be elected and not rash headed persons obtruded vpon the Church This was the cause why Paul left Titus in Crete that hee should ordaine Elders in euery City and for this cause he chargeth Timothy that hee should doe nothing through partiality neyther lay his hand rashly vpon any man lest he were partaker of their sinne For when as a man is ordained through fauour and friendship or other sinister and sinfull respect who hauing the doore of entrance opened vnto him maketh hauock of the Lords flocke partly by teaching corruptly and partly by liuing scandalously hee that doth ordain him is guilty of those crimes and himselfe may be charged to be a false teacher and an euill liuer For whosoeuer doth not hinder the sinnes of others but giue way vnto them that they passe forward is partaker of them he that beareth with them and winketh at them is as well guilty as hee that walketh in them Hence it is that hee exhorteth Timothy to keepe himselfe pure and vnspotted But peraduenture they will obiect Obiection they knew not what he was they were ignorant of his wickednesse and loosenesse Answer But this doth not excuse them because they ought not rashly to haue giuen him admission vntil they had made diligent search and inquisitioÌ„ Such as were to buy a bondslaue were wont to demand the Physition touching him to aske of the neighbours and to require a time to make tryall of him and therfore much more ought there if in any thing else to be aduise and deliberation taken when any is to be admitted to the calling of a Minister and no place left either for feare or fauour Basil Mâ—â—â— â— eyther for hatred or couetousnesse For iudgement is corrupted foure waies Sometimes through feare when we shake and shrinke backe from speaking the truth for feare of offending great persons So did Pilate wrest the Lawe and sinne against his owne conscience for feare of Caesar because they cryed out We haue no King but Caesar Iohn 19 12. if thou let this fellow goe thou art not Caesars friend Somtimes through couetousnes when we are corrupted through bribes and hired for money which blinde the eyes of the wise Exod. 23 â— and peruert the words of the righteous So did Felix gape after gaine and looked for rewards Acts 24 26. Hee hoped also that money should haue beene giuen him of Peul that he might loose him Sometimes through hatred and malice for as Naboths vineyard was Ahabs sicknesse a strange disease so he dealt corruptly with Michaiah because he hated him and could not abide him 1 Kin. 22 8 27. He put him in prison and fed him with bread of affliction and with water of afflictioÌ„ yet he had done nothing worthy of imprisonment or of death Lastly through fauour and friendship wheÌ„ we seeke to gratifie and pleasure our kinsmen or acquaintance as Pilate did to please Herod and for that care not what wrong we doe to others Wherefore the Lord would not haue the poore man countenanced in his cause Exod. 23 3. And Festus the Deputy saith It is not the manner of the Romanes to deliuer any man to die 〈◊〉 25 16. 〈◊〉 7 51. before that he which is accused haue the accusers face to face and haue licence to answer for himselfe All which corruptions of iustice if they ought to bee farre from the tribunals of earthly Iudges much more ought they to be remoued from the Courts and Consistories of the Church-officers whensoeuer the question is in hand of admitting any to the holy Ministery or of remouing any from the Ministery This is a capitall sinne and yet alasse there is not that conscience made of it that ought to be It is a sinne that draweth on many others as it were with cart-ropes It giueth encouragement to him that is ordained to goe forward in his sinnes when hee considereth by whose meanes he was admitted For thus he strengthneth and emboldeneth himselfe to go forward If I were not in good case such persons as sway the matters of the church would neuer haue giuen me entrance It heartneth and helpeth forward others of like quality to resort vnto them for spirituall preferment and promotion who say to themselues Why may not I get into the Ministery as well as such a one I am not worse and more vnworthy then he I cannot be a more beast
not able to hurt the soule wheras sinne infecteth the soule in which it dwelleth For as a man consisteth of two parts the body and the minde so he is afflicted with two kind of maladies and the euils of the minde are greater then the euils of the body â—in de linâ—in praefa and more danger commeth from them then from these We must haue a true and right iudgement of sinne The common sort thinke him to be much more miserable that hath a dropsie who the more he drinketh the more he desireth then the man that is possessed with couetousnes which is a spiritual dropsie and is neuer satisfied As on the other side they hold him to be more happy that hath a faire and comely body then such a one as hath a faire and beautifull minde adorned with all good qualities of piety and the fruits thereof These preferre the body before the soule and earth before heauen â—â—e diseases â—he soule â—â—se then â—â—e of the â—â—dy The diseases of the body are many in number but the sickenesses of the soule are in a manner infinite and cannot be told and as they are moe in number so they are worse in working and in their effects they corrupt the best part of vs and make vs euill and miserable So doe not the diseases of the body they may vexe vs and paine vs afflict and disquiet vs but though we were sicke from the crowne of the head to the sole of the foote though no soundnesse were in the body but wounds and bruises and putrifying soares as it was with Iob who seemed a very picture and patterne of all misery yet they cannot make vs euill men they cannot hurt the soule they cannot separate vs from God Nay the diseases of the body are so farre from destroying of vs that oftentimes they are medicines to cure the diseases of the minde and chastisements are notable instructions whereas the maladies of the body doe for the most part arise of the maladies of the minde For sinne is the cause of sickenesse If we had not transgressed we had not beene visited with such diseases and in the end with death Moreouer those bodily diseases are iudged to be most dangerous and desperate that take away from the sicke party all sense and feeling of his estate all griefe and anguish of his misery forasmuch as the lesse he feeleth the more fearful is his estate the more neere to his end He that is afflicted with the gout or the stone and cryeth out of his misery and willeth the Physitian to be sent for in all haste is in better case and hath more hope to be eased and healed then he that hath a lethargy or frenzy of which one thinketh himselfe sound the other assaulteth the Physitian that commeth vnto him to doe him good Such for the most part are the diseases of the soule and such for the most part is the condition of sinfull persons they thinke themselues to be sound men they thinke they need not the helpe of the Physitian they would defie him that should tell them that they are dangerously sicke euen to the death They are captiues and bond-men and know it not They haue one foote in hell and see it not They are in great misery and feele it not Besides the minde is able to iudge of the diseases of the body but how shall it tell and declare the diseases of the minde seeing it is it selfe diseased If that part be sicke how shall it iudge of sicknesse A Physitian that is sick cannot iudge of himselfe but resorteth to some other because his minde is troubled Aristo polit lib which is the instrument of iudging So is it with all vnregenerate persons they want a right reformed iudgement to iudge of themselues and therefore oftentimes take or rather mistake vice for vertue darkenesse for light and errour for trueth Hence it is that they colour and disguise the face of vice that it might not appeare vgly and deformed as it is in his owne proper likenesse The vnquenchable thirst of getting and hauing is called prouidence and forecast enuy is accounted zeale the loue of himselfe is reputed to be wisedome euill speaking is couered with the title and stile of liberty in speaking Lastly the diseases of the soule are more foule and infectious they pearce deeper and spread farther then those of the body The diseases of the body though they seaze vpon some part yet they leaue other free that they come not neere if they be in the feet they do leaue the eyes and eares and sundry other parts whole and sound yea such as haue some one disease are obserued to be free from the rest There are some diseases that doe not touch or trouble old men some that vexe not yong men But it is not so in the diseases of the minde they corrupt the whole minde and bring a traine and taile of other with them so that one commeth not alone These are as the plagues and pestilences of the soule they spare not any degree any age any sexe they cannot be kept within any bounds but wander ouer the whole world with wonderfull speede and celerity Wherefore this reprooueth all such as make a mocke of sinne delighting in it and dalying with it Who will play with a serpent or sport himselfe with the cockatrice Sinne is worse it bringeth all diseases plagues paines and miseries whatsoeuer It is great folly to shunne sickenesse and death as most fearefull things and not to shunne the causes of them Vse 2 Secondly seeing sinne defileth both the persons that commit it and the places where it is committed it is our duty to walke so circumspectly that we beware of the contagious nature of it and that we be not soiled with it This one vse hath diuers branches and by them spreadeth it selfe hither and thither First it teacheth vs to looke to our footing that we do not fall but that if God haue giuen vs grace to stand we pray him also to giue vs grace to continue and perseuere vnto the end It is a great mercy that God vouchsafeth vnto those that are his when he keepeth them from euill that it hurteth them not The sorrowes of death compasse vs and the paines of hell get hold vpon vs we find trouble and sorrow we want not sundry enemies that enuiron vs round and seeke to preuent vs and to circumuent vs they wait vpon vs and watch ouer vs for euill we haue the diuell our enemy the world our enemy our corruption our enemy what shall we then say but pray to the Lord in the midst of all these dangers Psal 11â— 4 O Lord I beseech thee deliuer my soule And when he hath heard our prayers and we found his helpe at hand and succour in time of need what can we but in thankefull feeling of his fauour cry out with the Prophet Returne into thy rest Ver. 7 8. O my soule for the Lord
all holinesse and righteousnesse Hence it is that God tollerated many things among his people which he neuer allowed simply as appeareth in the case of diuorcement 〈◊〉 4 1. and many other of like nature So hee suffered the next of kinne to pursue him to death that had slaine his kinsman if he were taken out of the City of his refuge but God neuerthelesse did neuer approue of this to set vpon the person that had done him no harme neither aloweth any to follow the rage of his choler and to execute the malice of his heart so that this law hath no place among vs. For we must marke this as a certaine rule that ciuil gouernment cannot change any thing in the ten Commandements or set downe any thing to the preiudice of them Many things were permitted vnto the Iewes because of the hardnesse of their hearts Math. 19 8. but from the beginning it was not so They then that would put away their wiues for euery cause might as well alledge the law of giuing them a bill of diuorcement as others produce the auenger of blood to iustifie the prosecution of priuate reuenge forasmuch as the one is a breach of the seauenth Commandement the other is a breach of the sixth Commandement And thus much in answer of the obiections Thirdly we are put in mind of this duty Vse 3 that seeing all sin is committed against God we should be afraid to sinne against him and ought aboue all things to take heed of his wrath and indignation We are rather to chuse any course or take any way then runne into his displeasure Thus it was with Ioseph of whom we spake before he was content rather to be slandered vniustly and accused falsely of his leud and lasciuious mistrisse yea to be imprisoned and punished by his ouer-credulous master then he would make a breach in his owne soule sin against God Let a man once perish his conscience the wracke is not easily made vp again It is like a water-course which is not easily stopped It is better to fall into the hands of men then of God for he can make our innocency knowne and the vprightnesse of our cause to appeare that it shall break out as the light and shine as the Sunne at noone daies as we shall shew more euidently in the end of this chapter True it is the greatest sort of men make it a common matter because it is common they account it a small and light matter to sin against God When they heare that by cōmitting euill they sin in Gods sight and prouoke him to anger they regard not much those threatnings they make a mock of sin and feare not the euent of it not considering they play with a serpent that will in the end sting thē vnto death when it hath wrapped them fast as it were in fetters that they can by no meanes escape We must account no sin to be in it owne nature little as a mote but esteeme of it as a great beame albeit there be difference betweene them and some be greater then other This cogitation once taking place in vs How we may vnderstand the greeuousnesse of sin Eph. 5 3. will make vs feare and tremble at the naming of it The Apostle speaking of fornication and vncleannesse and such like euils saith Let it not be once named among you as it becommeth Saints For the Scripture laieth hold on our straying thoughts and wandring motions of the minde though we neuer giue assent vnto them but labour to remoue and repell them so soone as they arise in vs and abhorre them and our selues for them These first motions and lusts are a breach of the Law Rom. 7. and deserue condemnation how much more therfore the transgressions of our whole life that are much more abhominable Besides we are taught not onely to looke into the glasse of the law to see the heinousnesse of our transgressions but also to consider the punishments due vnto them in this life and the life to come for thereby we are subiect to all woes and miseries and death it selfe as we may see by the examples of our first parents of the old world of Sodome of Pharaoh and his hoste of the Iewes that were carried captiue and many of Gods owne people that by infirmity haue fallen and felt sore chastisements from his hands as appeareth in Moses and Aaron in Dauid in Hezekiah in Iosiah in Salomon and sundry others Lastly we may behold the grieuousnesse of sin in the example of Christ our Sauiour who albeit he were without sinne and none iniquitie was found in his mouth yet bare he in his body our sinnes and felt that burden which would haue crushed vs in peeces and broken all our bones in sunder forasmuch as he apprehended the wrath of God in his soule which caused him to sweat water and blood and to cry out vpon the crosse My God Mat. 27.46 my God why hast thou forsaken me Such then as neuer feare to offend God haue no feeling of Gods iustice no feeling of Christs suffering no feeling of the vilenesse of sin no feeling of their owne punishments that hang ouer their heads shall without repentance seaze vpon them to their finall damnation Let vs awake cut of our deepe sleepe and take care of our saluation let vs take heede we grow not senselesse and hard-hearted Let vs learne to know our selues better and consider what we haue done Let vs feare to offend God and stand in awe of his iudgements so that if we sinne against him we may be well assured to be punished for it But some will say Obiect God is gracious and mercifull he will not plague vs and strike vs though we sin he is not hard as many would make him doth not the Scripture tell vs that he is mercifull and shall we not beleeue the Scripture to be true Let them say what they will I will beleeue the Scripture Answer I answere in saying thus thou doest nothing but deceiue thy selfe and dally with the word of God and indeed doest not beleeue it to be true For if thou diddest acknowledge God to be the author of it thou wouldest submit thy selfe to euery part of it thou wouldest not embrace what thou likest and refuse what liketh thee not Thou mayest as well say in plaine English that part of the word of God is false and there is no trueth in it and I will sinne without controllement of it nay while thou reasonest in that prophane manner thou sayest in thine heart Tush God is not God but an idoll that sitteth still that hath eyes and seeth nothing that hath hands and doeth nothing that hath eares and heareth nothing True it is men are ashamed to vtter these reprochfull wordes and to belch out of their filthy mouthes such horrible blasphemies but if we will rippe vp to the quick their former presumptions we shall find their case and condition to be little better
neuer regard to pay what they haue borrowed They care not how deepely they runne in other mens bookes and bands but are slacke to returne that is due debt vnto them and to make paiment of that which they owe. This also is a breach of the eighth commandement and made a note of a wicked man by the Prophet Psal 37.21 The wicked borroweth payeth not againe but the righteous sheweth mercy and giueth Heere we see who they are that neuer repay nor restore that which they haue borrowed they are such as are iustly branded with the title of wicked men A litle that a righteous man hath is better then the riches of many wicked forasmuch as their riches many times are not their owne if euery bird had his feather and euery owner could get that which hath beene taken from him It is the property of the vngodly to hold fast other mens goods which they can get to themselues These are of two sorts some are rich and some poore There are some rich men who albeit they be proud and prodigall yet are carelesse to pay their debts which through their riotousnesse and excesse they runne into or if they pay them it is so hardly wrested from them that they shew how vnwilling they are therunto If they set men at worke they are backeward to pay them their wages and to giue the recompence of the labours of their hands Others doe store and enrich themselues by borrowing wares and other like commodities and then of purpose breake rather then of necessitie if they be cast into prison they liue delicately and at ease with their stollen goods as I haue shewed at large elsewhere Thus are many poore men â—ent on â—de ver 20. 〈◊〉 Doct. 1. their wiues children oftentimes vndone by these bankroutes of whom we may say it skilled not if they were also neck-rupt rather then so many innocents should perish through their wickednesse Some againe are of the poorer sort and earne their liuing by daily labour who had rather follow idlenesse and liue of other mens purses then busie themselues painfully in their callings These are constrained through their owne folly to borrow what they can and are so importunate sometimes by complaint and sometimes by flattery that they get money into their hands of other mens and when they once can seaze vpon it as a prey or booty they no sooner obtaine it but they lauish it out in eating in drinking in gaming in feasting and good fellowship as they call it as if they had found a treasure or as if it had bin freely giuen them and as if they should neuer giue an account for it or restore it to the owner These men when they are asked againe those things which they haue receiued do reproch their creditors and returne vnto them euill words for their good wils They are not ashamed to tell them that they are no Christians that aske againe that which they haue lent and by such like cozening tricks they seeke to delude and doe dally with their creditors When they come to borrow they speake with other tongues and haue learned another language then their wordes are softer then butter then they will promise any thing But when the day of restoring commeth they haue forgotten their owne words and they haue lost the conscience which before they seemed to haue had so that wee may say to them as it is in the Psalme Psal 52.3.4 Thou louest euill more then good and lying rather then to speake righteousnesse thou louest all deuouring words O thou deceitfull tongue Both these kindes of men are to be auoided of vs and their practises are to be abhorred as they that sauour altogether of impiety and no whit beseeme the profession of Christianity Secondly it is not sufficient for men to get Vse 2 goods into their hands a thing that most men doe ayme after by raking and scraping and scratching to become rich but they must know how they are gotten and with what conscience they are kept and detained forasmuch as goods euilly gotten shall neuer prosper but will surely bring vengeance vpon their heads which withhold them as Prou. 22 16. He that oppresseth the poore to encrease his riches shall surely come to pouerty We haue many examples of this point left vnto vs in holy Scripture both of the old and new Testament That we should beware by their harmes and be wise by their falles and take heed by their ruines Achan did steale away the wedge of gold and a Babylonish garment but it cost him his life Iosh 7.25 Ahab tooke possession of Naboths vineyard whom he had caused to be stoned to death but it brought the destruction of him and his posterity 1 King 21.19 Gehazi coueted after an euill couetousnesse and gaue himselfe to receiue bribes 2 King 5.27 but he gat with it the leprosie so that his losse was a thousand times greater then his gaines Iudas sold his master for thirty peeces of siluer but he was neuer quiet after he had receiued it so that he brought backe the money and went and hanged himselfe Matth. 27.5 The like we might say of Balaam who loued the wages of vnrighteousnesse and was hyred with loue of reward to curse the people of God he went his way without his hyre and lost his life among the Midianites Numb 31.18 It is not enough to get goods but we must get them iustly and lawfully It is not enough to eate bread according to the exhortatioÌ„ of the Apostle 2 Thes 3.11 12. We heare that there are some which walke among you disorderly working not at all but are busi-bodies them that are such we command and exhort by our Lord Iesus Christ that with quietnesse they worke and eat their own bread Our Sauiour teacheth vs to aske at the hands of God the Father our daily bread Matt. 6.11 and not other mens For it is so called because it is gotten by our lawfull labour and by honest meanes and is prouided for vs of his liberality If we doe not consider this carefully wee may get goods and withall get a curse with them so long as we haue the least iot of other mens in our owne keeping And howsoeuer we iudge of our selues we are no better theÌ„ theeues so long as we retain in our houses or our hearts other mens goods Let vs remember the saying of the Apostle Ephes 4.28 Let him that stole steale no more but rather let him labour working with his hands the thing which is good that he may haue to giue to him that needeth Many there are that make no difference betweene their owne and other-mens as if all things were common They care not whose they haue so that they haue what they lacke It is sweet vnto them whatsoeuer they can fasten and lay hold vpon But euill gotten goods goe neuer alone the curse of God doth euer go with theÌ„ which will bring vpon them all miseries of soule
power of Satan to the end wee should intangle our selues againe and giue vp our selues to his seruice who is the sworne enemy of God whereas wee are deliuered out of the hands of our enemies that wee should serue the Lord without feare in holinesse and righteousnesse before him all the daies of our life Luke 1 74 75. Labour then to be in Christ and examine thy selfe whether he be in thee or not study to be partaker of the benefits of his passion and to be washed from the filthinesse of our corruption This is a priuiledge belonging vnto the Church of God as the Prophet Esay noteth chap. 33 verse 26. The inhabitant shall not say I am sicke and the people that dwel therein shall be forgiuen their iniquity What then Shall wee continue in sinne because sinne is pardoned Or shall wee turne the grace of God into wantonnesse because grace hath abounded God forbid how shall we that are dead to sinne liue any longer therein Roman 6 2. We are baptized into the death of Christ and are buried with him by baptisme into his death that like as Christ was raised vp from the dead by the glory of the Father euen so we should also walke in newnesse of life Our old man is crucified with him that the body of sinne might be destroied that hence forth wee should not serue sinne The more wee profite by the death of Christ the more wee grow in sanctification and the farther wee proceed in mortification It is one thing to talke of the death of Christ and another thing to feele his death working in vs it is one thing to know that he died and another that he died for vs. It is not enough to reason of his death and to conferre of it except it be as a strong purgation to cleanse vs from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God Holinesse in the soule is as health in the body and peace in the City and marrow in the bones It is the righteousnesse of Christ that giueth life vnto vs so that so farre as we liue we are sanctified The life of an vnregenerate man is no life but rather a death they are twice dead dead in soule and dead in body there is no life of God in their mindes or willes or consciences or affections They may well breath in the ayre as the brute beasts do but they haue no heauenly breath or celestiall motion in them They haue the naturall life but they are vtterly ignorant what the spirituall life meaneth But he that is spirituall indeed and truely sanctified the farther he proceedeth the weaker the motions of sinne are in him euen as the neerer a man draweth to death the lesse motion is in him If we be once in Christ and dead with him the pleasures of the world the delights of the flesh the lustes of the eyes the pride of life and the vanities of carnall men will moue vs nothing at all They that were our familiar companions in sin will be shunned of vs bitter vnto vs and banished from vs. The euill workes wherein before we tooke our whole delight will be greeuous Irkesome vnto vs so that we will by no meanes abide to heare and see the vnrighteous deeds of the wicked which before did minister matter of sport contentment vnto our soule Lastly seeing the death and shedding of the blood of Christ is the meanes of our saluation Vse 4 and free pardon of our sins we are to reioyce at it and to comfort our selues in it aboue all things in the world as that which hath procured the greatest blessing that can befall vs so that if we can find but one drop of his blood to be by the power of the Spirit sprinkled vppon our consciences to purge vs from dead workes it should reioyce vs more then the gaining of a kingdome or the increasing of our corne and cattell If a man should liue in health wealth in honour preferment in fauor and friendship of the mighty in credite estimation of men in the praise applause of the world so that he had no experience of sorrow and sicknes of misery calamity yet if he haue not this principle writtē in his hart that Christ shed his blood for him and nailed his sinnes vpon his Crosse and carried them with him into his graue to bury them in perpetuall forgetfulnesse What comfort could all these things bring vnto him Or what sound delight could hee take in them Or what were he nearer for them vnto saluation But if wee should want all these blessings of honour of riches of fauour of preferment and such like and on the contrary side taste of the cup of affliction in great measure and drinke vp the dregs of it if we should endure pouerty banishment infamy iniury disgrace distresse discredite slanders perilles persecution need nakednesse and all kinde of aduersity yet these could not make vs miserable Rom. 8 39. nor separate vs from the loue of God which is in Christ Iesus our Lord. It is he that died for vs yea rather which is risen againe who is euen at the right hand of God and maketh intercession for vs. Who then shall lay any thing to the charge of Gods elect who haue a discharge giuen them from all their sinnes As for troubles and afflictions they are sanctified vnto them and serue to bring them neerer vnto God and are approued meanes whereby they are broght to a conformity with Christ True it is Iob 2 4. our nature abhorreth nothing more then affliction so that it is greeuous for the present and not ioyous It is well obserued that when Iesus went vp to the Mountaine to preach all his Disciples went with him none forsooke him nor fled from him but when he went to Mount Caluarie to suffer they all left him alone Hee hath at all times many that are ready to follow him by professing but few are willing to follow him by patient suffering Wee are content to goe with him into the Temple but we will not accompany him to the Crosse Peter shewed this too plainely both by his words and by his practise When Christ once made mention of his suffering he said vnto him Math. 15 22. Master pitty thy selfe And when he was in the High-Priests hall was assaulted and tempted for feare of the persecutors and danger of death hee denied his Master Notwithstanding we must feare to sinne against Christ more then to suffer with Christ forasmuch as if we suffer with him we shall also be glorified with him There is nothing can make vs miserable but that which bringeth vs out of fauour with God and separateth vs from him now there is nothing can separate vs from God but sinne nothing can destroy the soule but sinne and sinne is able to do it They therefore are truely happy that haue the power and strength of sinne abolished and are no longer
regard of the vessell into which it was poured and partly in regard of the Tabernacle in which it was placed Touching this holy water we shall haue occasion to speake more in the 18. chap. of this booke and to declare how it was and is abused in the Church of Rome partly to driue away diuels and partly to wash away sinnes and therfore we will deferre the farther handling of it vntill we come to that place Thirdly the question may be asked why Question 3 these waters ate called bitter waters Was it because of the taste of them that they were like the waters of Marah so that the people could not drinke of them Exod. 15 23. or those naughty waters and vnwholesome which Elisha healed 2 Kings 2 22. I answer Answer they are not so called in regard of any property that was in them for they were as other waters but in regard of the effect because that when once they were drunke they brought to the womaÌ„ that was polluted and defiled a curse and a cruell death and an extraordinary iudgement as it followeth heereafter For if she did vndergoe all these workes and proceeded in them vnto the end and then was found guilty it argued great impenitency and hardnes of heart and in a manner open apostacy and impiety not much inferiour to Atheisme as if there were no God at all or at least no God that was able to finde her out in her sinne and therefore her punishment was more strange and not according to the ordinary visitation of others so that the vnchast woman was made a wofull and miserable spectacle of Gods heauy wrath 〈◊〉 2 9. As the tree forbidden to Adam in the garden was called the tree of the knowledge of good and euill not as though it were endued with reason to know good and euill nor as though by eating of it it could giue to our first parents the vse of reason and freewill neither yet had it this name of the lying promise of getting knowledge whereby the old serpent deceiued the woman Gen 3.5 forasmuch as God called it so before the communication that passed betweene them but of the euent which God by giuing this name signified should follow if man did not abstaine from it for thereby he should know by wofull experience what great difference is betweene the good of obedience and the euill of disobedience and should proue to his great hurt and losse how great good he had forfeited and contrariwise how great euill hee had purchased and drawne not onely vpon himselfe but vpon his posterity insomuch that hee as it were from an high top or tower of happinesse had plunged himselfe into a deepe pit of all misery and wretchednesse Question 4 Fourthly wherefore is the Priest to take the holy water and put it into an earthen vessel and not of any other matter or mettall The answere â—â—swer it because it did belong and was employed in bringing vncleannesse to light if any were committed not in any holy thing and therefore God would haue no monument to remaine of it but the remembrance to bee forgotten and put out of minde so that after the tryall made and the vse of it ended it was broken as we reade in cases much lesser as Leuit 6.28 and 11.33 and 15.12 The vessel wherin the sinne offering is sodden shall be broken but if it were sodden in a brazen pot it was onely scoured and rinsed in water If the earthen vessell touched any vncleane beast it was to be broken and if he touch it that hath any issue it must be broken Question 5 Fiftly why was the Priest to take of the dust that is in the floore of the Tabernacle and then put it into the water as if they made Lye â—â—â—wer Heere we are to consider two things the dust that was taken and the holy place from whence it was taken As it is dust of the feet it is base and vile as it was taken from the Tabernacle it was holy and pure both these were needfull in this businesse For the dust shewed the matter to be foule filthy and vncleane which was in question and controuersie and the place appointed had relation to the sacred action to wit an heauenly adiuration wherby the woman suspected was caused to sweare that so the issue and euent of the whole matter might be acknowledged and receiued as comming from Gods determination Sixtly why did the Priest vncouer the womans Question 6 head which seemeth to bee vnseemely and against the law of nature 1 Corinth 11. doing that vnto her which she might not doe vnto herselfe seeing the woman ought to haue a couering on her head in signe shee is vnder the power and protection of her husband and that it is a shame for her to be without this couering Answer The cause is not as many suppose to shame her and bring her to publike infamy and open reproach as if the band of marriage were broken but because shee standeth nowe vppon her purgation and commeth to be tryed whether shee be faulty or not whereas if that were true she should be condemned before she were conuicted and found guilty But the reasons were two especially first by this gesture the woman being to sweare and purge her selfe by oath was as it were for the time present freed from the subiection of her husband and the matter was as it were for a time helde in suspense whether she were his wife or not and she had the reines of authority put into her owne hands that shee might sweare to the ende that beeing cleered and acquitted shee might couer her head againe and so be restored vnto her husband that euer after he might be the veile of her eyes and the defence of her person from infamy and iniurie or if it fell out otherwise shee might vndergoe the punishment and reward of her offence and the iudgement of God For while shee was suspected it was very doubtful whether shee were her husbands or not Secondly by this and other ceremonies so solemnely acted it might bee perceiued with what minde with what boldnesse and with what constancy she entred into this action Hence came the prouerbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras adag chil 3. cent 4. to doe any thing with bare heads that is openly without all shame Such as attempted any shamefull act were wont to couer their heads as we see in Thamar Genesis chapter 38. verse 14. Shee couered her selfe with a veile and wrapped her selfe and sate downe in Pethaenaim which is by the way to Timnah c. when she went about an vngodly and vncleane action those therefore that did not so were accounted impudent and past all shame Lastly wherefore was the woman to hold Question 7 the offering in her owne hands whilest the Priest did holde the water of bitternesse The reason is because both the woman and the Priest stood before the LORD Answer shee as the party accused hee as
their head and gouernour Iudg. 11.10 and that they would bee subiect vnto him The Lord be witnesse betweene vs if we do not according to thy words In like maner Iehoiada the Priest making Ioash king whoÌ„ he had preserued from the massacre executed against the blood royall and hidden sixe yeres in the house of the Lord tooke an oath of the captaines guard that they should obey the king whom he shewed vnto them 2 Kin. 2.11.4 Whereby we may conclude that Christian Princes may bind their subiects by an oath and that subiects may ought to swear to do all homage vnto their Princes so that it argueth a treacherous intent meaning in the Popish sort that refuse to take the oth of alleageance as if they meant to performe no duty to their lawfull Princes For all such as are the Popes subiects caÌ„not be true subiects if he that challengeth a supremacy be their Prince the Prince cannot be supreme Againe an oath may lawfully be taken to confirme a league and establish a couenant between man and man to assure those we deale with that we for our parts mean faithfully purpose to keep it inuiolable And we haue sundry examples heereof in holy Scripture Abraham entred into a league with Abimelech Gen. 21.23.24 26.21.29.31 and confirmed the same by oath For when Abimelech said Swear vnto me heere by God that thou wilt not deale falsely with me nor with my sonne c. he answered I will sweare The like is shewed afterward how Abimelech maketh a couenant with Isaac at Beer-sheba he said Let there be now an oath betwixt vs euen betwixt vs and thee and let vs make a couenant with thee that thou wilt doe vs no hurt as we haue not touched thee c. and they arose vp betimes in the morning and sware one to another The like agreement by oath passed betweene Iacob and Laban Gen. 31.53 So did Dauid and Ionathan make a faithful league betweene them and confirmed it with a solemne oath 1 Sam. 18.3 and 20.8 and 23.18 As then we may sweare to witnesse our alleageance to Princes so also we may for the confirmation of couenants betwixt others and our selues Thirdly it is lawfull to take an oath for the deciding of controuersies that arise betweene party and party which otherwise cannot be ended Some things are committed and conueyed away in such secret maner that they cannot possibly come to light but onely by an oath so that Magistrates are forced to put men to an oath to witnesse the trueth in the Name of God When one is found slaine in the field and it is not knowne who hath slaine him the Lord commandeth that the elders of that citie which are next vnto the slain man shall come into his presence and to say Be mercifull O Lord vnto thy people Israel whom thou hast redeemed and lay not innocent blood vnto their charge Deut. 21.8 So we shewed before out of the Epistle to the Hebrews that the end of an oath is the confirmation of a truth Woe therfore vnto them that vse it and feare not to take it for the confirmation of an vntruth Lastly we may lawfully swear to iustifie our religion and to bind our selues thereby vnto his worship When men grow cold and carelesse or stand wauering and halting betweene two opinions as if they knew not whether they should worship God or Baal we may strengthen our selues and confirme our hearts in the purity of religion as in the dayes of Asa they entred into a couenant to seeke the Lord God of their fathers 〈◊〉 15. â— 14. and â— 32. with all their heart and with all their soule that whosoeuer would not seeke the Lord God of Israel should be put to death whether small or great whether man or woman and they sware vnto the Lord with a loude voyce and with shouting and with trumpets and with cornets These are the chiefe ends of an oath and therefore in euery Christian Common-wealth it ought to haue place without which many euils would lie hidden and vnknowne many men would be hindred in their right and many good duties would be vnperformed It is a good duty to testifie our subiection to our Princes and Magistrates It is a good duty to giue assurance to men of our faithfulnesse in keeping couenants It is a good duty to end controuersies and thereby to become peacemakers It is a good duty to binde our selues not to start backe from our holy religion profession but to continue constant vnto the end all which are the benefits that proceede from an oath Lastly the adioyned properties of an oath â—roper â—f an oth are to be considered For as euery oath is not vnlawful so euery oath is not lawful therefore we are to marke what are lawful what vnlawfull Those are lawfull that disagree not with Gods word those are vnlawfull that are contrary to it The lawfull oathes are vndertakeÌ„ of such things as are true certenly known possible godly necessary profitable waighty and worthy so great a confirmation If these or any one of them be wanting the oath becommeth wicked if they concurre and meete together so that we be duly prepared therunto it ought to be performed On the other side if the matters vndertaken be false or vncertaine or vnknowne or vnpossible or vnprofitable or vnnecessary or wicked or friuolous and light the oath is vnlawfull and to performe it is to adde sinne to sinne as we noted before For he that sweareth to performe that which is false maketh God that is trueth witnesse of an vntruth he that taketh an oath oâ— vncertaine things sweareth with an euill conscience and considereth not what he doth neither regardeth the presence the power and punishment of God when he presumeth to make God a witnesse of the things which hee knoweth not whether they be trueth or vntrueth he that taketh an oath of any wicked thing maketh God to fauour and approoue that which he hath forbidden in his Law and is flatly contrary to himselfe whosoeuer taketh an oath of vnpossible things mocketh God and man to their faces forasmuch as hee cannot haue a purpose and resolution to performe that which he speaketh and sweareth He that taketh an oath lightly declareth that he hath no reuerence or feare of God before his eyes And this is a most certaine rule that whosoeuer commonly sweareth commonly forsweareth or at least will make no bones of it if he see any aduantage to come by it because he that maketh no coÌ„science of the one will not make any of the other Thus we haue handled the doctrine of oathes let vs now make conscience of them take heed we take not the Name of God in vaine He is iealous of his honor and glory let vs not abuse his patience Though he be slow to anger yet he is great in power and albeit he beare long forbeare much Nahum 1.3 yet he will
had many Iewels and much raiment so that they were enriched and the Egyptians spoyled This was a reward and recompence of their seruice They found fauour in the sight of God although they were euilly intreated at the hands of men Vse 2 Secondly seeing God is mercifull aboue our hope we haue heereby great comfort in prayer to cal vpoh him in the day of trouble being assured that hee will heare vs and that we shall obtaine more then wee desired and finde more then we asked Are we slandered and reuiled as the case was of the suspected wife in this place Do we heare euill reports cast out against vs let vs not bee greeued at it nor returne like for like but rather call vppon him that knoweth the secrets of all hearts let vs craue of him to make our innocencie knowne as the seruants of God from time to time haue done who haue receyued more then euer they asked of him Dauid prayed thus vnto God Psal 7 3. O Lord my God if I haue done this if there be iniquity in my hands if I haue rewarded euill vnto him that was at peace with mee c. Verse 8. Let the enemie persecute my soule and take it c. Iudge me O Lord according to my righteousnesse and according to my integrity that is in mee Hee desired no more then to be esteemed as hee was and to haue the truth of his heart manifested but GOD granted more then that Hee heard his prayer and hee obtained that which hee prayed not for Did hee euer aske of God a Kingdome Did hee craue that God would make him King of Israel and yet GOD gaue the Kingdome vnto him Are wee in want and would haue his blessings We shall finde no want in him who is more ready to heare vs then wee are to speake His eares are often open while our mouthes are shut If we desire one mercie at his hands hee is readye to grant two vnto vs. How oftentimes did Abraham pray for the Sodomites that the Citie might haue beene spared Yet he gaue ouer and ceased begging before God gaue ouer granting his requests Gen. 18. Euen as he that seeketh one pearle findeth sometimes more then hee sought so is it with all the faithfull The graces of God are all of them Iewelles of wonderfull price If a man sell all that he hath to get one of them it is no deere purchase and if a man depart from any of his sauing graces albeit hee should procure to himselfe by it the possession of a kingdom his losse were a thousand times greater then his gains Math. 16 2â— For what should it profit a man to gaine the whole world and then lose his owne soule Or what shall a man giue for the recompence of his soule On the other side our Sauiour teacheth Mat. 13 44 45. That the kingdome of heauen is like vnto a treasure hid in the Field which when a man hath founde hee hideth it and for ioy thereof departeth and selleth all that he hath and buyeth that field Againe The kingdome of heauen is like to a Merchant man which seeketh good Pearles who hauing found a pearle of great price went and sold all that he had bought it Let vs all from hence be encouraged to the exercise of prayer and be bold to be euer begging of him If a subiect had this encouragement at the hand of his Prince that if he were obedient vnto him he would giue him whatsoeuer hee should aske and a great deale more hee should be sure to want no suters but must be faine to assigne many to receiue their petitions Or if there were any Prince knowne to bee so gracious that when any of his Liege-people should aske any thing of him he wold of his princely bounty and magnificence lade him with benefites more then hee desired it were incredible to thinke in what flocks and multitudes they would resort vnto him Ther is no Prince to be compared with GOD he hath all treasures in his owne hande and his treasury can neuer be drawne dry his coffers can neuer be made empty and his hand is neuer weary of bestowing Hee giueth liberally to all that aske of him And hee reproacheth no man Iam. 1 5. We ask little receiue much we aske spirituall blessings and receiue both spirituall and temporall we aske of him Our daily bread 〈◊〉 â—6 11. and we obtaine of him more then bread we craue of him things for our necessitie and we haue giuen vnto vs for our christian delight and pleasure There is none of vs all that doe truely beleeue but we haue a gracious and blessed experience of this truth If we be not altogither brutish and blockish or without feeling and marking of Gods dealing toward vs wee must needs confesse that the benefits of God and his goodnesse towards vs hath surmounted our hope and gone beyond our expectation which ought to giue vs much encouragement to come vnto him and to approach to the throne of his grace This wee noted before in the prayer of Hannah she prayed to God and asked a son of him but God gaue her many sonnes This is that which Dauid spareth not to confesse at large Psal 21 2 3 4. Thou hast giuen him his hearts desire and hast not denied him the request of his lippes for thou diddest preuent him with liberall blessings and diddest set a crowne of pure Gold vpon his head he asked of thee life and thou gauest him a long life for euer and euer The sauour of God was bestowed vpon him before hee prayed and farre beyond that which hee prayed for The like mercie we see extended toward Salomon after the death of his Father when the gouernement of a great people lay vpon his shoulders he prayed vnto God and asked of him nothing but a wise and vnderstanding heart 〈◊〉 3 9 11 to be able to rule that people and to goe in and out before them and to discerne betweene good and bad but the Lord was so exceeding well pleased with it that he saide vnto him Because thou hast asked this thing and hast not asked for thy selfe long life neither hast asked riches for thy selfe nor hast asked the life of thine enemies but hast asked for thy selfe vnderstanding to heare Iudgement Behold I haue done according to thy wordes Loe I haue giuen thee a wise and an vnderstanding heart so that there hath beene none like thee before thee neyther after thee shall arise the like vnto thee And I haue also giuen thee that which thou hast not asked both riches and honour so that among the Kings there shall be none like vnto thee all thy dayes Great therefore is our sinne if hauing so wide a gate set open before vs and such a clowd of witnesses compassing vs about wee doe yet hang backe and doe not poure out our meditations before him This experience of Gods fauour was the cheefe cause that the faithfull haue beene
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
Againe Verse 5. they musâ— suffer no razor to come vpon their heads but must let the locks of their haire to grow vntil the dayes be fulfilled in the which he separateth himselfe vnto the Lord besides they must not defile themselues by any dead body nor lament for any of the dead but if any did come neere them or touch them all was frustrate and made voyde the dayes of their separation and abstinence were to beginne againe and they stood in the state wherein they were before they entred into this holy vow The second degree of their sanctification was at the end of the dayes of their vow then they must be brought to the dore of the Tabernacle of the Congregation and offer their offering vnto the Lord c. Vse 1 This is the vow and these are the Rites belonging vnto it now let vs obserue the vses remaining for vs. For albeit these ceremonies be all abrogated and seeme nothing at all to touch vs and nothing at all to teach vs as things that when they were in their prime and greatest force belonged to the Iewes yet wee shall find great benefit to arise from hence to the whole Church And first concerning the sanctification of these Nazarites professing holinesse aboue others and in this course of a vowed kind of retyrednesse going before others it was a liuely figure of Christ signifying to them and to vs to the whole Church the wonderfull purity of Christ who was fully and perfectly separate from sinners For he was the Lambe without blemish or else hee could not be a sacrifice for sinne Obiect Leuit. 1.3 10 But was Christ such a Nazarite as these were heere spoken off and did he literally obserue these parts and ceremonies expressed in this vow I answere Answer no hee obserued no part of this vow The Nazarites abstained from wine the fruite of the vine the blood of the grape but Christ himselfe in his owne person did not so he dranke of the fruit of the vine and liued after the ordinary manner of other men and therefore after he had deliuered his last Supper Matth. 26.29 he saith I say vnto you I wil not drinke henceforth of the fruite of the vine vntill that day when I drinke it new with you in my Fathers kingdome And albeit he were falsely called a wine-bibber Matth. 11.19 as he was also slandered to be a Samaritan and to haue a deuill yet it sheweth thus much that he abstained not altogether from wine yea hee appointed others to drinke of it euen his disciples all other Christians at his holy Supper so often as they drinke of the cup of the Lord. The Nazarites had no razor come vpon their heads during the dayes of their solemne vow but whether Christ nourished his haire we haue nothing either one way or other that we can gather and conclude for certainty yet if we consider the words of the Apostle 1 Cor. 11.14 and marke the common custom of the rest of the Iewes which may be vnderstood out of this place it is not probable or likely that Christ did euer nourish and neuer cut his haire And lastly the Nazarites were not to come neer the dead nor to mourn for them but the Euangelists yeeld vs plentifull testimonies both that he came neere vnto them Obiect But some will say that he is called in Scripture a Nazarene or as some translate it a Nazarite Matth â—â—â— It was fulfilled which was spoken by the Prophets He shall be called a Nazarene I answer Answer we must distinguish betweene a Nazarite and a Nazarene For Christ is so called because he was a branch springing and flourishing from Nazareth as the place of his conception and education of which the Prophets speake in many of their writings and namely Zachariah Zach. 6 1â— Thus speaketh the Lord of hostes saying Behold the man whose name is Branch and he shall grow out of his place and hee shall build the Temple of the Lord. So then the Euangelist hath not respect or reference to these voluntary and vowed Nazarites of the old Testament neither doth he point out any certaine place out of some one of the Prophets but alludeth to such places where Christ is called that holy Branch which God promised he would raise vp to Dauid Howbeit he is indeed a true Nazarite or rather the truth of the Nazarites separate from all the corruptions that attend vpon the rest of the sons of men free from the common defilements of the world and that holy One which is called the Sonne of God Luke 1.35 To this purpose the holy Apostle speaketh Such an hie Priest became vs who was holy Heb 7.26 harmelesse vndefiled separate from sinners and made higher then the heauens who needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples For this cause he was conceiued by the holy Ghost in the wombe of the Virgin that hee might bee a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sinnes of the people Heb. 2 17. If any sinne had beene found in him his death could not be meritorious for vs he should haue wanted a Sauiour himselfe for himselfe So then hee became a pure offering and an holy sacrifice that our sinnes might be washed away and Gods wrath appeased toward vs. This is a great comfort for vs to consider the excellency of his sacrifice being without all blame or blemish without all fault or imperfection for he was miraculously conceiued partly to fulfill the prophesies of the Prophets Esay 7.14 and partly because the generation of mankind is wholly corrupted therfore in the birth of Christ it was most requisite that the vnspeakeable worke of the Spirit should come in that so hee might not bee tainted with the common and generall infection of originall sinne but might be endued with most perfect purity and innocency and so be fully able to couer our impurity and impiety Ephe. 5.26.27 and withall as by a certaine pleadge assure vs that in the end al our sins and imperfections shall be done away In him is that fulfilled therefore which is spoken in the Lamentations that he was whiter then the milke and purer then the snow and it agreeth more fitly and truly vnto him then vnto these Nazarites Secondly this teacheth that such as were Vse 2 speciall ornaments of the Church and haue receiued a more eminent office and calling then others should also labor to shine before others in holinesse of life according to the measure of grace which they haue receiued as Rom. 16.7 Salute Andronicus and Iunia my kinsemen and fellow prisoners who are of note among the Apostles These thus aduanced of God are in the eyes of the world as a City set vpon an hill a little blemish is soone seene in their face a smal staine appeareth in their coat and therefore Satan laboureth
in their best thoughts We are debters one to another and do owe a mutuall duty Rom. 1 12 14. Our duties are not arbitrary and indiffrent but necessary to which we are bound in an obligation tying vs to the performance thereof for euer For is it left to our choice and discretion whether we will pay the debts which we owe nor not Hence it is that Paul a worthy and excellent Apostle requested the prayers of the Churches persons to whom he wrote and the people were wont to bee mindfull of their Ministers When Peter was in prison earnest praier was made by the church for his deliuerance Acts 12 5. 15 40. They stand as it were in the forefront of the battell and Satan with all his instruments do most of all fight against them Zach. 3 ver 1. As then Christ giueth in charge that we should pray to the Lord of the haruest that he would send foorth labourers into his haruest Math. 9 38. so we ought to pray for a blessing vpon their labours which are sent forth by the gracious hand of God The want of this maketh their paines to be vnprofitable vnto vs. Ver. 24. The Lord blesse you and keepe you Now we come to the particular parts of this blessing First the protection of the Church is to be prayed for that it would please God to keepe it guard it and defend it The doctrine arising hence is this God is to be praied vnto to be the protector preseruer of his church Doctrine God is to be praied vnto to keepe and defend his Church This must we continually desire of him our mouth must be opened and our heart enlarged This we see to be figured out and represented in the couering of the tabernacle while it wandred in the wildernesse the which was as it were a portable or moueable Temple it had a large and sure couering made of Badgers skinnes sewed together to hide and preserue the same the appurtenances belonging vnto it this did signifie the safety and sure estate of the Church and of euery true member thereof sitting vnder the shadow shelter of the most High whereunto Dauid alludeth Psal 27 5. In time of trouble hee shall hide me in his pauilion in the secret of his Tabernacle shall he hide me he shall set me vpon a rocke To this also hath the Prophet reference Esay 4 5 6. There shall be a Tabernacle for a shadow in the day time from the heat and for a place of refuge and for a couert from storme and from raine This also was shadowed out in the order of the Tabernacle set in the midst of foure most mighty battailions or squadrons surrounded by the Leuites so that none of the heathen or stangers could approch by reason of these puissant and powerfull armies which guarded the same and were as a wall and bulwarke vnto it on euery side This protection was also promised vnto the Israelites in times of greatest danger when they might seeme to lye open to euident perils both of domestical insurrections of forreigne inuasions while they were celebrating their solemne feasts euery male was commanded to appeare before the Lord Exod. 34 24. I will cast out the Nations before thee and enlarge thy borders neyther shall any man desire thy Land when thou shalt goe vp to appeare before the Lord thy God thrice in the yeare We are commanded to pray for the peace of Ierusalem and for the building vp of the walles thereof Psalm 51 18 and 122 6 7. Our daily praier therefore must be that he would do good to Sion in his good pleasure for our brethren and companions sake we must say Peace be within thy walles prosperity within thy Pallaces The reasons warranting and mouing vs to pray that the Church may be secured are first Reason 2 because as the state of the Church standeth so it goeth commonly with the common-wealth The Church is the life of the commoÌ„wealth by which it liueth and as the soule by which it breatheth For as the soule quickneth the naturall body so doth the Church giue motion and strength to the politike body If the Church be well seene vnto it cannot goe amisse with the ciuill State Hence it is that the Lord willed the Iewes to seeke the peace of the City whither he had caused theÌ„ to be carried away captiues and to pray to the Lord for it for in the peace thereof shall yee haue peace Ier. 29 7. Secondly howsoeuer the state of the church standeth so our owne particular estate remaineth whether it haue cause to reioyce or to be sorry euen the same cause haue we both of the one and of the other For how can the childe chuse but prosper while the mother is in health and prosperity Or how can it but be weake and sickly by the weaknesse sicknesse of the mother The Church is the mother of vs all we sucke both her brests as it were the sincere milke of the old and new Testament We know that the man which goeth in a shippe vpon the sea his desire and praier is for the safety of the whole Ship no lesse theÌ„ for his owne particular because he knoweth his owne estate dependeth vpon the estate of the whole Ship and therefore he hath good reason to pray for it And what is the Church of God but as it were a Shippe floting vp and downe in the sea of this world tossed too and fro with the rough and raging windes of the wicked and therefore we ought to pray earnestly for it â— 11. lest as Iacob said of Esau the mother and the childe be destroyed together Thirdly it is required of vs to haue a fellow feeling of the wants and necessities of our brethren as well as of our owne as Rom. 12 10 15. Bee kindly affectionated one to another with brotherly loue reioyce with them that reioyce and weepe with them that weepe because we are all members one of another If one member of the naturall body suffer all the rest suffer with it so the troubles of the Church should goe as neere vnto vs as our owne priuate griefes and troubles Lastly the Church hath sundry enemies which plot the death and destruction thereof and seeke to ruine and subuert them that belong vnto it in body and soule The cheefest and greatest that setteth the rest on worke is Satan â—4 8 a man-slayer from the beginning a roaring lyon seeking whom he may deuoure The instruments that he imployeth like the wheele of a clocke that giueth motion to the rest are the flesh the world false teachers The flesh is full of darknes doubting the seed of al euil The world is an hook ready to catch vs baited partly with pleasures and profits with honors and promotions and partly with threatnings â— terrors and persecutions of enemies False teachers come disguised in sheepes clothing and armed with errors heresies which may be
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
gates that the gates thereof shall open wide and our workes shall enter with vs because they cannot be forgotten but shal come vp into the presence of God Wee see how it fareth with Kings and Princes and great men of this world they haue great traines and troupes of seruants and a goodly retinue that follow their heeles in the streetes O how happy are they if at the howre of death and the great day of account when their honours and their pleasures their riches and their friends their seruants and retainers shal forsake them and all earthly profits shall faile them they haue as goodly a traine of good works to attend and waite vpon them They shall finde much more comfort and peace in these then in all their life they felt in all the other as the wise virgins found much contentment in that they had store of oyle for their lampes Secondly shall good works come into account Vse 2 with God and be remembred of him then on the other side we may conclude that euill workes shall also be remembred True it is we are ready to forget the euils that we commit but God wil neuer forget them no time shall weare them out they are euer fresh in his sight Hence it is that Nehemiah saith Neh. 13. â—â— Remember them O my God because they haue defiled the Priesthood and the couenant of the Priesthood c. And Reuel 16.19 Great Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath He will remember the sinnes of the wicked and his owne iudgements These though they be great in this world shall not haue their honours and dignities to follow them but their sinnes shall all follow them The swearer shal be sure to haue his oathes and his blasphemies laid before him the adulterer his vncleannesse the drunkard his intemperancy the contemner of God and of his word his prophannesse the couetous person his oppression they shall accompany them vnto iudgement euen vnto hell that there they may receiue the reward and wages that their workes haue deserued It were a great benefit to the vngodly if they might appeare before the iudgement seat of God without their euill deedes and that they could winde themselues out of the company of their sinnes which will be their strong accusers and giue in euidence against them but they cannot by any meanes for they follow them and pursue after them with a loude cry for vengeance and punishment and therefore woe and misery shall befall them that commit them Vse 3 Thirdly we must marke this point albeit good workes be so much regarded yet wee must take heed we giue not too much vnto them nor ascribe any merit to attaine eternall life by faith that it might bee of grace Rom. 4.16 it is the gift of God through Iesus Christ Rom. 6.23 If any of our works should merit then the works that are most glorious and eminent aboue others which the holy witnesses of the trueth of God wrought who did suffer for the Name of Christ and resisted the enemies euen vnto the blood should be meritorious But the Apostle denyeth this vertue to them Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation doubtlesse the workes of righteousnesse but it is the kindnesse and loue of God toward man that the Apostle magnifieth who saueth vs not by workes of righteousnesse which we haue done but according to his owne mercy Tit. 3.5 Eph. 2.8 9. So Paul preacheth Act. 13.48 39. that through Christ we haue remission of sinnes and that by him all that beleeue are iustified from all things from which they could not be iustified by the Law of Moses Againe the Lord Iesus himselfe teacheth vs that when we haue done all that possibly we can we must say we are vnprofitable seruants Luk. 17.10 but he that is an vnprofitable seruant and doth onely what he ought to doe is not in any case of meriting He that will merit any thing at Gods hands must first giue him somewhat and so bind him as a debtor vnto him if no man can hinder him any thing of his owne who oweth all euen himselfe to God of whom he hath receiued all it is certaine that no man can merit any thing before him Rom. 11.35 Who hath first giuen vnto him and it shall be recompenced vnto him againe but no man can doe so verse 36. For of him and through him and to him are all things to whom be glory for euer Amen Now where is no benefit there can be no merit because merit presupposeth a benefit receiued howbeit our well-doing extendeth not to God he can receiue no good turn at our hands 1 Cor. 4.7 Phil. 2.13 Eph. 2.10 When the husbandman bringeth to his Lord the fruit of his own ground he meriteth nothing because he giueth him of his owne Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull for any desert of any their good deedes Dan. 9.18 much lesse therefore eternall life The Israelites had not the nations cast out before them nor themselues brought in to possesse the land for their owne righteousnesse 〈◊〉 9 5. or for the vprightnesse of their hearts but because he had chosen them set his loue toward them Let vs not therefore trust in our owne workes which when they are at the best are vnperfect and defiled but rather as the very enemies of the grace of God do admonish in regard of the vncertainty of our owne righteousnesse and the danger of vaineglory â—â—â—â—r de iustif 〈◊〉 5. cap 7. let vs rest wholly as the safest way in the onely mercy of God If then this be the surest and safest way let vs all goe the safest way and leaue by-pathes and dangerous passages vnto others He that walketh safely walketh surely There is but onely one life and there is but one right way vnto life namely Christ Ioh. 14.6 The way by workes is a wrong way a false way he shall neuer come to his iourneyes end by the way of his works that is for the merit of his works because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued Act 4.14 Ephe. 4.5 then by the Name of Christ but if our works deserued lifâ— eternall there should be another name to saue vs because the merit of our workâ— is not the Name of Christ but setteth vp our selues in his place or at the least to ioyne a fellow and companion with him in the worke of our redemption This would minister occasion to vs to glory in our owne selues before the Lord as if wee were somewhat and could saue our selues but no man hath any thing wherein or whereof to boast himselfe Ro. 3.27 and
God not so much because the Church affirmeth it but because we find them to be so as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them Vse 2 Secondly this assureth vs that the trueth of God shall remaine and continue for euer to the end of the world It may be sometimes brought into a narrow compasse and be much eclipsed that the light shall appeare to be but little but it shall neuer perish vtterly or bee rooted out of the earth For seeing the Church is appointed the keeper and continuer of the trueth as the candlesticke of the candle and that the Church shall abide for euer because the gates of hell shall not preuaile against it Matt. 16.18 it cannot bee that the trueth should faile and decay as we see notwithstanding the enemies of Iudah and Beniamin the word is kept vncorrupt and inuiolable to this day God will neuer suffer his people to be robbed thereof but his speciall prouidence watcheth ouer it for our good This doth the Scripture it selfe witnesse touching the durablenesse thereof that the things reuealed belong to vs and to our children for euer that we may doe all the wordes of this Law Deut. 29.29 The Lord hath founded his testimonies for euer Psal 119.152 Our Sauiour speaketh more fully euidently and vehemently Heauen and earth shal passe away but my words shall not passe Mar. 13.31 againe Verily I say vnto you till heauen and earth passe one iotte or one title shall in no wise passe from the Law till all be fulfilled Matth 5.18 We know by experience that all flesh is as grasse and all the glory of man as the flowre of grasse the grasse withereth and the flowre thereof fadeth and falleth away Peter 1 25. but the word of the Lord endureth for euer This we may see in the bookes of Salomon 1 Kin. 4.32 33. Hee spake three thousand Prouerbes and his songs were a thousand and fiue and he spake of trees from the Cedar tree that is in Lebanon euen vnto the hyssope that springeth out of the wall he spake also of beasts and of fowles and of creeping things and of fishes These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind he being endued with the greatest wisedome that euer man since the fall had Christ Iesus only excepted yet none of these are to be found onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities This is the more to be considered wondered at inasmuch as there be infinite moe in the world that affect the knowledge of natural things rather then they doe spirituall and of earthly rather then they do heauenly yet they could not deliuer them from the ruines of time but they are buryed in the graue of perpetuall forgetfulnesse neuer to be raised or recouered These are dead and gone as if they had neuer been written wheras on the other side his holy writings hated of the most part of the world and carelesly regarded of the multitude euen of those that liued in the bosome of the Church haue notwithstanding as full a remembrance as they had the first day the Lord gaue them to his people This serueth to conuince those that thinke many of the bookes inspired by God to be lost thereby accusing the prouidence of God or at least the church of great carelesnesse and negligence of which crime notwithstanding it is not guilty Thirdly there is no light of trueth to bee Vse 3 found any where else able to guide vnto faith and saluation then in the true Church of God For all other places are places of darkenesse and nothing to be found in them but lies errours deceiuings superstition and the spirit of slumber Exod 10 23. As no light was to be found in all Egypt but in the land of Goshen and among the Israelites onely so no sauing doctrine that giueth light to the eyes of the minde is to be found out of the Church they that are in this state liue in palpable darkenesse and can see neither themselues nor others but lie in ignorance and wickednes as Iohn teacheth We know that we are of God 1 Iohn 5 19. and the whole world lyeth in wickednesse Such sit in darkenesse and in the shadow of death till this light set on the Candlesticke be brought vnto them Matth. 4 16. The people which sate in darkenesse saw great light and to them which sate in the region and shadow of death light is sprung vp Therefore to be out of the Church is to be in the state of damnation yea to be in the very dungeon of hell and the kingdome of darkenesse to be vnder the power of Satan the prince of darknesse as there was no saluation out of the Church Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God to be a member of the body of Christ that so we may attaine to the light of knowledge and the light of the eternall life Vse 4 Lastly it is a duty belonging to euery one to be an helper to the spreading abroad of the doctrine of godlinesse and to doe all for the truth but nothing against the truth 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes so should wee desire to publish to others and to continue to posterity the sauing knowledge of the Gospel For this is the foundation and ground-work of all true obedience The truth of God is as a precious treasure beset with many enemies that wold take it from vs against whom we must alwaies cōtend that we may keepe faith and a good conscience 1 Tim. 1 19. This truth is the instrument of the holie Ghost to worke all necessary graces in our hearts Rom 1 16. as beeing the power of GOD to saluation and it reuealeth vnto vs all things needful vnto saluation concerning things to be beleeued or things to be practised Hence it is that the Apostle Iude saith Beloued when I gaue all diligence to write vnto you of the common saluation Iude verse 3. it was needfull for me to write vnto you that yee should earnestly contend for the faith which was once giuen vnto the Saints The true treasure of the Church is committed to the Saints they are the keepers of the doctrine of saluation This is no small trust it is no smal charge that is giuen vnto them wee must therefore fight to maintaine it This must not bee a bodily fight but a spirituall combat and it consisteth of diuers duties Ioel 2 28. Euery man in his place ought to bee as a Prophet or a Preacher for wee are made spirituall Priestes both to pray and to preach We are bound to teach all that are vnder our roofe and iurisdiction that we may be as Gods blessed instruments to conueigh his truth to others It is the duty of
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
Are the old freed from this duty through their age It is noted of Hannah that she was an old woman that had beene a widdow fourescore and foure yeaâ—es yet she went not out of the Temple that is all her delight was to be there shee was neuer well and at hearts ease till she was in Gods house she made the Temple as her owne house to dwell in she made the word worship of God her meate and drinke to feed on seruing him with fasting and prayers day and night Luke 2 37. So Simeon came into the Temple by the motion of the Spirit when the Parents brought the babe Iesus to doe for him after the custome of the Law verse 27. Peter and Iohn might haue prayed at home in their houses as many pretend they can and yet doe it not but they went vp together into the temple at the ninth houre of prayer The Lord giueth commandement 〈◊〉 19 30. Ye shall keepe my Sabbaths and reuerence my Sanctuary I am the Lord. Such then as shew no loue to the Sanctuary of God haue no care of sanctifying the Sabbath but do defile it and prophane it yea they neuer consider that they contemne the Lord himselfe neither with whom they haue to doe in this businesse Christ our Sauiour when he could be found no where else by his parents seeking for him he was found in the temple Thus we see the practise of Dauid of Hannah of Simeon of the Apostles and of Christ himselfe touching the publike seruice of God But behold the difference betweene those times and ours or rather betweene them and vs. Dauid longed to be in the house of God our soules long and faint to be out of it Hannah dwelt in the temple and could hardly be gotten out of it wee had rather dwell in the tents of wickednes with much ado are brought to come vnto the Temple Simeon was old as well as Hannah we thinke our selues too old and plead weaknesse and faintnesse that we cannot go so farre and yet we can stretch out our limbes to goe farther at other times and for other occasions Simeon came into the Temple by the motion of the Spirit 〈◊〉 â—hat 〈◊〉 â—o faith 〈◊〉 â—â—ey 〈◊〉 need â—hurches by whose motion do others keep themselues from the Temple and what shall we say ruleth in them surely not the Spirit of God what other spirit then it can be I had rather leaue it to themselues to consider then declare it to them Christ Iesus could be found no where but in the Temple if one would enquire for these yea vpon the Sabbath day yea in time of diuine Seruice you shall haue them rather in the Tauerne then in the Temple or sitting vpon an ale-bench rather then in place where it were more meet they did shew their presence euen where God hath promised to shew his presence True it is he hath said that heauen is his throne and the earth his footstoole that he dwelleth not in Temples made with hands Esay 66 1. 〈◊〉 7 48. â—4 But the meaning is that hee is not included or as it were imprisoned in them his power is not tied to any place neuerthelesse he hath made a speciall proâ—iâ—e tâ—at where two or three are gathered together in his name Math 28 20. there is he in the midst of them Wherefore great shâ—uld be our zeale toward the house of prayer wee should much desire to be at it we shold more and more be in loue with it and with great reuerence remaine in it He that findeth not the Lord heere where his honour dwelleth let him neuer looke to finde him elsewhere For whosoeuer despiseth in the pride of his heart the place of Gods worship â—eâ—useth to yeild his presence there deceiueth himselfe if euer he thinke that God will make himself known vnto him any other way Verse 21 22. And so it was when the Clowd abode c. Heere we haue the cause of their marching and resting declared to wit the cloud which was vppon them by day when they went out of the campe Numb 10.34 When that staied ouer them whether it were two daies or a month or a year they abode in their tents and iournied not but when it was taken vp they iourneyed This cloud had the nature of a Sacrament and signified the presence of Christ conducting them The doctrine Doctrine from hence is this that Christ Iesus is the substance of the Sacraments both of the olde and new Testament Christ Iesus is the substance of all Sacraments old new Whatsoeuer the signes were and howsoeuer they varied yet he was signified by them all This appeareth in this booke plentifully by the cloud in this place by Manna chap. 11. and the rock ch 20. al which were Sacraments vnto them all were the same with our baptisme and the Lords Supper and all of them were figures of Christ as appeareth not by some probability but by the expresse testimony of the Apostle 1 Cor. 10 1 2 3 4. I would not haue you ignorant how that all our Fathers were vnder the cloud and all passed through the sea were al baptized vnto Moses in the cloud and in the sea and did all eat the same spiritual meat did all drink the same spiritual drinke for they drank of that spiritual rocke that followed them and that rocke was Christ First touching the cloud passing ouer the sea if we consider the letter of the history there was a great miracle in them both The clowd in the day time defended them from the heat of the Sun their passage through the Sea gaue them safety and security froÌ„ the tyrannie of Pharao and froÌ„ the danger of present death Neuerthelesse this is not all which wee are to mark nor the chief thing which we are to consider because there lay hid as it were vnder a veile a greater mystery inasmuch as both the cloud and the sea serued them in stead of a certaine kind of baptisme representing and performing that vnto them which our baptisme doth vnto vs. For as baptisme is a signe and signification of the grace of God a Sacrament of regeneration and a certaine passage from death to life so the Cloude was in effect to them as much to wit a tokeÌ„ and testimony of the presence of God their passing through the sea was as a passing froÌ„ death to a new life For while they were in the depth and bottom of the sea where were they but in the midst of death and when they had escaped to the farther shore did they not after a sort rise from death to life So then the Apostle teacheth that both the Cloud and the Sea were as a certaine Sacrament vnto the Iewes that common to them all Christ is the substance of our baptisme because all were couered with the cloud all of them passed through the sea euen as we that professe Christ are all
his brother of Cham that mocked his father of Ananias Sapphira that dissembled with God of Iudas that betraied his master of Eutychus that slept at the Sermon of Paul by these and such like we must bee admonished to auoid maliciousnesse mocking hypocrisie couetousnes and drowsie affections when we come to heare We must learne good out of the euils which befell all these Cain and Cham were both accursed Ananias and Sapphira were stricken with sodain death Iudas hanged himself 〈◊〉 â— 11. and 〈◊〉 4. Mat. 27 â—cts 5 5.10 〈◊〉 20. and Eutychus was taken vp for dead If from these examples we do not learn some instruction doubtlesse it shall turn to our greater condemnation Thus much of their first murmuring Ver. 4 5 6 7 8 9. The second murmuring followeth which is the second part of the chap. handled to the end thereof wherein obserue 3 things First the peoples blasphemie against God lusting after flesh and loathing Manna Secondly the communication betweene Moses God touching their murmuring Thirdly the issue and euent of al containing the execution of Gods wil after the communication was ended The murmuring is amplified by that occasion by the manner by the substance and effect thereof and lastly by the greatnesse of their sin and offence all which are set downe at large both that the iustice of God in punishing of them might be cleered and his gracious goodnesse in sparing and pardoning of them might be manifested The occasion of this sin which is the first circumstance arose from the multitude of the Egyptians that came out of Egypt Exod. 12 38. and ioyned themselues to the people of God Now albeit they had left Egypt when they saw the plagues that fell vpon it yet they sauoured still of the Egyptian manners and longed after their Egyptian diet they lust after flesh and gaue great offence to the people of God they laid a stumbling block before them caused many of them to fall that they neuer rose vp againe Their sin is exâ—ressed in these words Who shall giue vs flesh to eate Then they remembred their former life in Egypt when they did fill their bellies with store of fish and did eat Cucumbers and Melons Leeks Onions and garlick which they preferd before the most heauenly meate and Manna bestowed vpon them in great plenty Nay they shew themselues to be so bewitched with these Egyptian trickes and besotted with the desire of their former food that their soules euen pined away and consumed euery day as if they had bin vtterly famished so that they cried out Wee can see nothing but Manna In this their sin that we may see it in his true colours iudge of it accordingly obserue these particulars First a manifest contempt of Gods ordinance for they do point it out as it were with the finger and say there is nothing at all besides this Manna before our eyes Secondly they must haue their eyes satisfied as wel as their bellies filled It could not content them to haue their necessity supplied they must also haue their sight pleased such was their wantonnesse intemperance vnthankfulnes and loathing of that meate wherewith God did diet them Thirdly here is a notable tempting of God as Psal 78.18 they tempted God in their harts in requiring meat for their lusts they wold try his power what he could do he must waite vpon them and doe whatsoeuer it pleased them to enioyne and appoint vnto him Fourthly blasphemy against God and open contempt of him setting him at nought They spake against God they said Psal 78 18. Can God furnish a table in the Wildernes For could they more blaspheme God or flie in his face with opprobrious speeches then to charge and accuse him of pining away his people and staruing of them Fiftly a vilifying contemning of their deliuerance out of Egypt they had forgotten the bondage of their persons the cruelty of Pharaoh the beating of their officers the destruction of their children they renew their old complaint which they vttered more euidently Exod. 16 3. O that wee had dyed by the hand of the Lord in thâ— Land of Egypt when we sate by the fleshpots when we did eate bread our bellies full As if they shold say we care not for our departure and deliuerance out of Egypt we think not our selus any way beholding to God for it for then it was better with vs then at this present Sixtly they loath their present estate of present blessings though they had store of Manna and had not experience of any want yet they must haue their dainty and delicate food like tumultuous and rebellious subiects that alwaies are weary of the present state Thucid lib. 1. lib. belli pelopon Seuenthly they shew their intemperance and concupiscence lusting after the worse wheÌ„ they had the better of which the Apostle saith We should not lust after euill things 1 Cor. 10.6 as they lusted For this cause euen to lay open the greatnesse of their sinne doth Moses sundry waies describe this Manna Plin. lib. 12. nat hist cap. 9. by the similitude of it it was like Coriander seed by the colour of it as Bâ—elium that is like the gum of that tree For it is a tree of the bignesse of an Oliue whereof Arabia hath great plenty which yeeldeth a certaine gum sweet to smell Plaut in curcul Histor of the world l. 1. c. 3. but bitter in taste It is farther also described by the sundry vses of it by the taste of it and that it came to them without any labour or pain-taking except in the gathering onely for God did send it downe with the dew euery night as we reade at large Exod. 16. Out of this diuision thus sorted into his parts arise sundry instructions part whereof I will onely point out And first behold wonder and be astonished how quickly they sin againe They had bin chastened immediately before the fire entring vpon the hindermost of their tents Pelarg. comme in sacros Num. was scarse quenched the footsteps of that fearefull burning might yet bee traced out and the smoke thereof was fresh in their eies yet they fall to lusting and murmuring againe Doctrine Sinne is dangerous Quà data porta ruit Virgil lib 1. Obserue therefore and marke it well that the entertainment of sin is dangerous It is not satisfied with the first committing it goeth and groweth on apace the practise of one maketh way for another and openeth the gates wide to all wickednes WheÌ„ sin is suffred to take roote it buddeth by and by and beareth fruite which is more bitter then gall And no maruaile for God leaueth such Reason 1 to themselues that they commit sin with greedines Such is his iustice that he will withdraw from them when once they forsake him all meanes that should do theÌ„ good that they abuse them no longer and he will punish sinne with sin the first with a
to feede all his creatures though they be neuer so many yea though we see no meanes which way hee can do it for hee is not tied vnto them but worketh freely sometimes with them and sometimes without them Fourthly we learn that all gifts proceed from one and the same Spirit 1 Cor. 12 4. Iohn 14 16. Fiftly we see in the lusting of these men that God heareth the prayers of wicked men and oftentimes granteth them howbeit not in mercie but in wrath and iudgement 1 Sam. 8 5. maketh their owne prayers and desires to be their punishment and to turne to their destruction thereby to teach vs to be careful what to ask euen such things as are agreeable to his will not such things as wee may spend vpon our owne lusts But the point which I do purpose most to insist vpon is the threatning of God that the flesh should doe them no good but come out at their nostrils which iudgement hee also accomplished verse 33. For while the flesh was yet in their teeth before it was chewed the wrath of the Lord was kindled against them and he smote them with a very great plague The doctrine from hence is this Doctrine God somtimes denieth a blessing to his creatures that the Lord doth punish the sonnes of men when as in abundance of meate and drink they haue no benefit or comfort by them Hee punisheth as well in the middest of store and plenty as hee doth with want and scarsity This he doth many wayes sometimes he withdraweth strength from the creatures that they cannot nourish Hag. 1 9 6. Sometimes he taketh away mens appetites and giueth no strength to digest them or to swallow them as in this place though they had meate in their mouthes yet he sent leannesse into their soules and brought his wrath vpon the vnworthy receiuers thereof Psa 78 30 31. So Esa 3 1. 9 20. Deut. 28 â—7 Mic. 6 14. Esay 28 7 8. It is as great a iudgement and punishment Reason 1 of God to take away the blessing from his creatures as to depriue vs of the Creatures themselues To bee without meate without drinke without raiment without necessaries for this life is a sore plague and one of the greatest iudgements that God inflicteth in this life Now certainly it must needes bee as great a iudgement not to haue benefite and comfort by them when we haue them It is all one not to haue them and not to be norished by them Had not these Israelites bin as good be without these Quailes as to haue them not bee able to swallow them Night is as comfortable to a blind man as the day it is all one to him and why because the sight of the eyes is taken from him Silence is as profitable to the deaf man as the vttering of a voice let the speech bee neuer so excellent because he cannot hear So we may say that the stones are as good for the nourishment of men as bread or flesh when God with-draweth his blessing from them It is as great a iudgment to want the stand of bread as bread it selfe Secondly it is a great punishment because Reason 2 to eate and not to be nourished doth not only decay life and bring an end of our daies but we sustaine a more miserable death then if we dyed by fire or water or sword or pestilence This is a languishing and consuming of vs by little and little and a pining of the flesh away as it were by peece-meale Acknowledge that it is a great punishment Vse 1 and iudgement vpon vnlawfull desires lustes and pleasures they haue for the most part lothing following and accompanying the same yea many times the after-loathing is far greater then the delight taken before Vnlawfull pleasure lasteth not long and the companion following it at the heeles is pain Prou. 14 12 13. and 20 17. and 5 3 4. and 23 31 32. 2. Sam 13 14 15. The forbidden fruite was delightfull to the eye and pleasant to the taste but it did sting in the end as a Serpent and did bite as a Cockatrice The reioycing of the wicked is short Iob 20 4 5. Like the noise of thornes vnder a pot Eccl 7 8. The pleasures of sinne are but for a short season Heb. 11.25 Ier. 2 19. Prou. 7.23 The guilt of sinne remaineth behind after the committing of it and bindeth him to iudgement that doth commit it Secondly whensoeuer this state befalleth Vse 2 vs know we that it is Gods hand We do not for the most part lift vp our eies to God when it commeth but rather impute it to our owne weakenesse and infirmity without ascending any higher Many haue great aboundance of blessings from God yet they are not satisfied they neuer thinke they haue enough This is a great iudgement of God this is the curse of God vpon the couetous man Vse 3 Thirdly it teacheth that howsoeuer wee haue plenty and abundance yet take heede we do not flatter our selues for we may meet with a curse not inferior to the curse of those that are in pouerty and extreame necessitie which falleth out when the Lord denyeth strength to the creature or to vs to receyue the same We haue a common prouerb among vs that misseth not much of the trueth Men say the poore may eate when he hath meate and the rich when he hath a stomack Whereby we meane that an appetite is as necessarie as our meate Hence it is that the rich which haue plenty and know not what pouertie meaneth are as much indebted vnto God bound to be thankfull vnto him for their dayly bread when hee giueth them strength to receiue it and addeth a further blessing vnto it when it is receiued as the poore man as the poorest man of all is For though they haue abundance â—ea 4 10. yet God can curse it if he blow on it he can turne away the blessing and quickly bring it to passe that they shall haue no comfort by it and therefore Christ saith Lu. 12 15. A mans life consisteth not in the abundaÌ„ce of the things which he possesseth This serueth to ad monish rich men to consider what neede they haue of the blessing of God vpon the store prouision which they haue For as it is the curse of God vpon couetous rich men that they cannot bee satisfied with riches so is it vpon those which haue meate and drinke and cannot be satisfied nor haue enough nor bee fed and nourished by them Vse 4 Lastly it is a duty required of vs if we desire to enioy the blessings of God as blessings to labor to vse the creatures of God in a godly and religious manner We must partake of them not onely soberly and moderately to strengthen nature and not to oppresse it but there is more required in the vse of Gods blessings We must carry our selues religiously euen in eating and drinking 〈◊〉 eating â—â—â—nking â—â—ould be
and tempest while they are secure and thinke nothing of their end while they eate drinke and are drunken and giuen to vnlawfull pleasures the iudgement of God shall be as a swift messenger or a sodaine winde that shall blow them away as chaffe For though God in patience beare with them and put off his iudgements for a season yet when they do come they shall come swiftly and sodainely Indeed it often maketh the best of Gods children to stumble to see the prosperitie of the wicked and greeue much to see men lying in their sinnes as swine in the mire or dogges in their vomit to grow great and continue long without any crosse or affliction but let them waite but awhile and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake Let no man therefore enuy them their honour and glory their riches and prosperity for they all shall bee turned into curses and iudgements Who would repine at it to see a theefe carried along thorough faire fields and greene meddowes in a rich coach to the gallowes or place of execution There is cause rather to bee greeued at it and to pittie him then to enuy him so likewise why should we enuy at the prosperity of the wicked considering it is the highway that leadeth to death and the verie occasion of their ruine they staÌ„d in danger euery houre to be ouertaken with the iudgements of God which come sodainely that they shall haue no time to make their peace or to reconcilde themselues by true Repentance Psal 37.35 36. We haue cause therfore to mourne for them and not to murmure at them Thirdly from hence ariseth comfort to the faithfull What though on the one side the Vse 3 wicked prosper encrease in riches though their eies stand out for fatnesse and cruelty compasseth them as a garment and they haue more then heart can wish And what though on the other side the godly are afflicted and in trouble though they be in want and oppressed though they be in misery and suffer many wrongs Psal 73.13 yet we must not be discouraged nor say We haue clensed our hearts in vaine and in vaine wee haue washed our hands in innocency forasmuch as they are brought into desolation as in a moment they are vtterly consumed with terrors as a dreame when one awaketh Verse 19 20. Let vs therefore bee of good comfort and not shrinke away they are like the grasse or flower of the field which groweth and flourisheth to day and to morrow withereth and is cast into the Ouen or rathey they are much more brittle and subiect to a speedier change Let vs commit our wayes vnto the Lord and trust in him let vs giue all diligence to walke in his waies which are sanctified and holy waies that we may not be reputed among the wicked and so partake with them in the sodainnesse of their downfall Let vs waite patiently vpon him for yet a very litle while and the wicked shall not appeare thou shalt looke after his place and yet shalt not finde him sodaine destruction shall seize vpon him as a sergeant and he shall be caried away as with a strong whirlewinde in a tempestuous and stormy day Vse 4 Fourthly it is our duty to watch and attend with all care for the time of iudgement The day of the Lord or the time of iudgment is twofold generall and particular Generall when Christ shall breake the heauens and come to iudge the quicke and the dead in the end of the world when the pillars of the earth and the whole frame of heauen shal be dissolued Particular at the day of our death when euery particular soule must appear before the barre and giue an account what iâ— hath done Great will be our misery if God come find vs carelesse and secure If a man knew at what houre the theefe would come doubtlesse hee would watch and not suffer his house to bee broken through Marke 13 35 36. And this is the cause wherefore it pleased God to conceale from vs as well the day of iudgement as the day of our death hee would not haue vs know either the one or the other to wit wheÌ„ he will come or when we shall dye to the end we should alwayes watch and pray and be in readinesse hauing our loines girt and oyle in our lampes Nothing is more certain then that he will come Enoch the seuenth from Adam prophesied of it before the flood that the Lord commeth with thousands of his Saints Iude verse 14. howbeit nothing is more vncertaine then when he will come for the Angels in heauen and the Sonne himselfe as hee is man know it not but the Father onely Mat. 24 36. Mar. 13 32. So nothing is more certain then our death and dissolution and nothing more vncertaine then the time thereof that we should learn to looke for him euery day nay euery houre nay euery minute It is well obserued by Austine that the Lord would haue vs to know the time of his first comming Aug Epist ad Hesych because the knowledge thereof is profitable and necessary and therefore doth the Lord reprooue the Iewes that they could iudge the face of the sky but they knew not the day of their visitation because he that is ignorant of the first comming can neuer prepare himselfe for his second coÌ„ming Zâ—â—ch de fâ—â— seculi But the day and time of his second coÌ„ming is hidden from vs because it is not expedient for vs to know the same lest we shold say with the euill seruant My master doth defer his comming and so fall to beate our fellow-seruants Luke 12 45. We must be wise-hearted and looke for him euery day and not foolishly promise to our selues a long time of his tarrying lest we deceiue our selues and begin to eate and drinke and to be drunken whereas the Lord of that seruant shall come in a day that he looketh not for him Mat. 24.50 5â— and in an houre that he is not aware of and shal cut him asunder and appoint him his portion with the hypocrites there shall bee weeping and gnashing of teeth And if wee may not say our master doth delay his comming as euil seruants then we may not say 2 Peter 3 4. where is the promise of his comming as prophane scoffers and mockers do that walke after their owne lusts But bee it that the generall comming of Christ were farre off yet his particular comming to euery one of vs cannot be farre off but is nere at hand we know not whose turne shal be the next woe vnto vs if we be taken vnprouided So then we see that God hath concealed his comming both generall and particular not to our hurt but for our good Lastly this serueth to admonish all men Vse 5 that seeing the iudgements of God shal come sodainely and that sodaine death and sodaine
against no other then Moses himselfe a chiefe a most excellent seruant of God they strike at the head and not at the feet touch him whom God had lifted vp aboue the rest to gouerne his people â—â—â—â—rine The Doctrine arising from hence is this that proud and ambitious men do shew themselues continualy most enuious and outragious against the most excellent and most painful seruants of God So did Haman against Mordecai the true seruant of God and faithfull subiect of the King of whom it is said He had spoken good for the king Esth 7 â— So did the high Priestes shew their malice against Christ and afterward against his Apostles Diotrephes against Iohn and the most painful Pastors That Antichrist of Rome hath alwaies beene most bitter against the chiefe teachers of the gospel and the best preachers of the reformed churches For first they stand most of all in their way Reason 1 and are a great eye-sore vnto them resisting their tyranny and pride and discouering to the world their Antichristian vsurpation This is the true cause that they haue raged against them both aliue and dead Reuel 11 10. The two witnesses are slaine and they reioyced in their fall because they were vexed by them This maketh the proud byshop of Rome euen vnder his owne nose better to endure the blasphemous Iewes or any other professed enemies of Christ and of the christian religion then such as beleeue in Christ because the other neuer trouble his kingdome but these are ready to cal him to an account and to answer for the destruction of the soules of men Secondly they are afraide lest if these continue and prosper their kingdome fall This feare of the high priests was it that mooued them against Christ and his Apostles Ioh 11 48 Thirdly cankered and corrupt enuy cannot abide them that do any good in the church or common-wealth much lesse them that do most good and labour more then others but it seeketh the ruine of such For their diligeÌ„ce maketh the negligence of those to appear the more Saul enuied Dauid to the death especially for the gifts graces and blessings of God bestowed vpon him Vse 1 See from hence this truth that the best seruants of God oftentimes find the worst entertainment in the world and that at the hands of the highest and chiefest Thus it fell out with Moses who was driuen by Pharaoh to forsake Egypt 〈◊〉 4 1 2. Heb. 11 37.38 So Herod Pilate the high priests rulers of the people set themselues against Christ and his Apostles Wherfore when we see this maruel not at it neither be discoraged by it when we finde and feele the like measure let vs comfort our selues in the examples of the faithfull that haue gone before vs. We must not looke to be better then they nor dreame of a condition higher then theirs it is enough for vs to be made like vnto them The more our graces increase the more will the enuy of the malicious increase Vse 2 Secondly this sheweth the vnthankfulnesse of the world who hate them most and loue them least that do them most good The vngodly reape many benefits by the godly yet do they recompence them euill for good The creatures grone vnder the burden which they sustaine yeelding helpe and succor to the vngodly By meanes of Paul all that were in the ship had their liues granted vnto them yet afterward they would haue killed him Acts 27 42. Whatsoeuer the wicked enioy it is for the godlies sake They bring a blessing vpon the house yea vpon the land where they liue The faith of Noah preserued his whole family though all were not faithfull that were in it Gen. 7 1. The faith of Rahab beleeuing in God and shewing the soundnesse of it by a liuely fruite in receiuing the spies saued aliue her father and mother her brethren and sisters all that they had But doth the world respect them any whit the more or loue them one iot the better No doubtlesse they will not acknowledge themselues any way beholden vnto them or that they fare the better for them Whereas indeede the godly are their good benefactors and patrons whatsoeuer they esteeme of them The poorest man that feareth God doth after a sort giue life liuing to the vngodly The godly are the wicked mans good Benefactors They haue cause to thanke them for that which they haue and for that consideration to make much of theÌ„ The heauens could not continue as they do but wold fall vpon the heads of these prophane wretches if once the number of the elect were accomplished yet we see how badly and basely they are accounted of they hate them to the death and procure what hurt they can vnto them Lastly acknowledge heerein the prouidence of God that the giftes of his children Vse 3 should not exalt them for all are prone vnto vainglory euen they that are sanctified in the greatest measure are spotted with pride and ambition emulation and desire of superiority 2 Cor. 12 7. Paul saith of himselfe Least I shold be exalted aboue measure through the abundance of the reuelations there was giuen to mee a thorn in the flesh the messenger Satan to buffet me least I should be exalted aboue measure We see he repeateth this twice and beginneth endeth the sentence with the same thing that he had this tentation least he should bee exalted aboue measure To teach vs that this fell out by Gods speciall prouidence and dispensation Hereby doth God work out their great good turneth the enuy of enemies to the furtherance of his owne and his childrens glorie whereby much euill is suppressed which otherwise is ready to breake out And the Lord heard it This followed their sin immediately as a sergeant that doggeth the poore debter at the heels to attach him arrest him God heard the sin that they committed their words came vp to his eares and hee is determined not to keepe silence We learne hereby that God knoweth heareth and vnderstandeth all the wayes of men Doctrine God vnderstandeth all the wayes of men nothing can be hid from his sight nothing can escape his hearing hee discerneth and descrieth all the doings of men whatsoeuer they bee God knew what Adam had done so soone as hee had falne and eaten of the forbidden fruite and called vnto him Adam Where art thou Gen. 3.9 He saw all the wickednesse of man vpon the earth and knew that euery imagination of the thoughts of his heart was onely euill continually Gen. 6 5. He was not ignorant that the Sodomites were exceeding sinners against the Lord Gen. 18 20. he heard the cry of their sins which sounded shrilly in his eares and pierced the clouds and mounted vp to heauen so Prou. 15 3 11. Reason 1 He made the eyes the heart the eares Psal 94 9 10 11. yea hee hath fierie eyes Dan. 10 6. Many things hinder our eiesight the
and how we receiue the Sacrament how highly soeuer we esteeme of our selues by reason of some few good things which wee seeme to haue yet God cannot bee deceiued and it is certaine he will not be mocked Secondly there is no dallying with God Vse 2 or shifting from him or hiding our waies and workes out of his sight neither can we reape any comfort in the flattering perswasions of others It is a vaine thing for any man to esteeme highly of himselfe because other men as vaine as himselfe sooth him vp and tell him he is in an happy estate and condition that he is a faithfull and religious person and professour and shall without all doubt inherite the kingdome of heauen when in the mean season his owne heart shall condemne him and conuince him that it is nothing so It is I say a vaine thing to thinke one whit better of our selues for this for GOD knoweth thy heart better then thy selfe 1 Iohn 3 20. who knoweth all things If thine owne heart condemne thee God is greater then thy heart There is no true comfort that resteth vpon the breath of another mans mouth Tell me when a man lieth on his death bed what comfort can the approbation of another man giue thee that thou art a good man when thy owne soule proclaimeth the contrary and God knoweth thee to be euill Doubtlesse no more then if he tel thee thou art sound and in good health when thou feelest thy selfe to be heart-sicke and at deaths doore So if all the world should acquit thee and thine owne conscience condemne thee what good can the vaine applause of sinfull men do thee It is true indeed in an earthly estate it is a great matter to bee well thought off by others because then he shall be sure to be cleere from the censure of earthly Iudges but it is otherwise betweene God and our selues for he is both witnesse Iudge of all our actions and can make our owne hearts to speake for him against our selues What should it profite a man if all his neighbours round about him should conceiue an opinion of him that he is rich and wealthy worth many thousands and in the meane season he know himselfe to bee poore and beggerly many thousands worse then nought what benefit could any man take by such a perswasion So likewise what comfort can a man take to heare others tell him of his good estate before God that he is iust and vpright before him a man fearing God and eschewing euill when his owne conscience knoweth by him that which all the world did neuer know and God knoweth a thousand times more then them both Thirdly from hence comfort ariseth to all Vse 3 Gods true children and faithfull seruants because he knoweth what they are what their condition is he cannot misconceiue through suspition or surmise nor be deceiued by misinformation of others because he knoweth them well and therefore their estate is happy and blessed before him True it is it hath bene the lot and portion of the godly to bee falsely accused and traduced in the courts and accounts of men yet in respect of GOD they may take comfort from this doctrine for they shall appeare iust before him therfore they may defie the malice of Satan and of all their aduersaries If they labour to keepe thēselues pure and holy before him howsoeuer they be esteemed of before men let them rest and bee content vntill they appeare before the throne and tribunall seat of God who will bring to light the hidden things of darknesse and will make manifest the counsels of the heart and then shall euery man haue praise of God 1 Cor. 4 5. Psal 7 8 9. the malice of the wicked shall come to an end This is the consolation that euery soule may haue if he leade an vpright life for when men charge him God will discharge him and when they condemne him he will iustifie him and it should moue vs to bring all our thoughts words deeds as into Gods presence being well assured that he knoweth all of them This will worke in vs a care to walke warily as Enoch did before the flood Gen. 5 22 Abraham after the flood Gen. 17 1. The want of this meditation causeth all sinne to breake out of vs. Lastly it will teach men to be patient vnder the hand of God Are we in any trouble Vse 4 and do we not know any particular cause why it should be so Yet let vs not murmure but beare it with patience because though wee know nothing yet God knoweth there is cause enough As affliction cometh from him so he knoweth wherefore he sendeth it and we should stoop downe vnder his hand Whē Eli heard all that the Lord had threatned against him and his house 1 Sam. 3 18. this was his resolution It is the Lord let him do what seemeth him good We also ought to be patient and to hold our peace and say with the Prophet Psal 119 137. Righteous art thou O Lord and vpright are thy iudgements Ver. 3. Now the man Moses was very meeke aboue all the men that were vpon the face of the earth The reason is rendred why he put vp this wrong he was a man lowly in his owne eyes of great patience and singular humility he did not storme and rage against them hee did not raile at them and reuile them he drew not out the sword of iustice against them or execute his authority nor complaine to God against them though he himselfe were wronged the people offended and God dishonoured greatly therby He sought not reuenge in his owne cause neither desired God to be reuenged of them They could not be ignorant of his meeknesse for this is such a vertue as cannot be hid Obiect Now a question may heere be moued how the pen of Moses could thus praise himselfe in the highest degree and call himselfe not onely meeke but very meeke and not so onely but meeke aboue all the men vpon the earth considering the counsell of Salomon Prou. 27 2. For answer hereunto it may seeme that some things in the bookes of Moses are heere and there inserted and dispersed Answer which could not be written by his hand and therefore may seeme to be added by Ioshua or some other of the Prophets after him as Exod. 16 35. it is said that the children of Israel did eate Manna forty yeares vntill they came to a Land inhabited which is not set downe prophetically but added historically not by way of foretelling what was to come but of telling what was already come to passe but in the daies of Moses they were not come to a land inhabited it was Ioshua that conducted them into the land of promise Likewise the history of the death and buriall of Moses recorded in the booke of Deuteronomy chap. 34 could not be penned by himselfe but must of necessity bee annexed by some of the Prophets
are swept away together with one vniuersall Flood Gen. 7. The like wee might say of Sodome and Gomorrha and the cities about them which giuing themselues to fornication and going after strange flesh suffered the vengeance of eternal fire Iude ver 7. The like we may say of kings and Princes nobles iudges Magistrates old and yong bond and free 2 Sam. 12.10 11. 2. King 7.19 20. and 1.9 10. Luke 12.20 and 16.22 23. Psalm 82.6.7 and 49.2.10 1. Sam. 2.29.30 Luke 1.20 Eccle. 11.9 2 King 2.24 Reason 1 God chastiseth his children that they shold not be condemned hereafter 1 Cor. 11.30 32 when they runne astray he putteth as it were a bridle in their mouthes whereby they are curbed and kept in obedience Secondly hee is constrained to take this course least they should trust in themselues whereas they should trust in the liuing God 2 Cor. 1.8.9 We are hardly driuen out of our selues and to renounce all confidence in the flesh We are quickely induced to sacrifice vnto our net and to burne incense vnto our drag Hab. 1.16 Thirdly hee doth it to humble vs and to prooue vs Deut. 8.2 Reuel 2.10 and that hee may doe vs good in the latter end Deut. 8.16 2 Sam. 16.12 so that he aymeth euermore at our good Vse 1 Vses follow See from hence the cause why they keepe Gods word whiles other run on in euil Psal 119.6.7.70.71 It is good for them that they are afflicted for before they went astray and wandred from his commandements Doubtlesse if they had all things that the corrupt flesh desireth and lusteth after they would runne into all excesse of riot with other men for as they are no better then other by nature so their workes would be no better then the workes of others God seeing much drosse in them is driuen to cast them into the fining pot to purifie them that they may bee as pure and precious golde in his sight Vse 2 Secondly we must learne hereby to iustifie God and to condemne our selues For if sinne draw downe his iudgements vpon the most excellent that offend then doubtlesse wee are bound to confesse that in his corrections he is iust and mercifull Lam. 3.22 When he afflicteth a nation or particular soule with famine sword or pestilence as his quiuer is full of arrowes he correcteth indeed but the cause is in our selues for his iugements are wrought out by man himselfe and we must learne to search out the cause in our selues It is sinne onely that deserueth and draweth downe his iudgements We must therefore learne to iustifie God in all his wayes and workes yea if he should ouerthrow our nation and strike downe our brethren and sisters and bring vs vtterly to confusion because we prouoke him daily by our iniquities his compassions neuer faile and for that cause alone wee are not confounded Thirdly we learne that there is no respect Vse 3 of persons with God in punishing for none shall escape his hand He punisheth not the simple and letteth others escape no man can pleade any immunity or impunity by his high place by his honour riches possessions or any other prerogatiue whatsoeuer Rom. 2.6 for he will render to euery man according to his deedes He looketh not vpon the outward appearance but so many as haue sinned without law shall also perish without law and as many as haue sinned in the Law shall be iudged by the Law As God in the decree of his election respecteth no mans peâ—â—on nor in bestowing his graces of saluation which are the fruits of election as vocation faith Gal. 3.28 iustification sanctification and such like so in his corrections and chastisements hee doth not strike the poore and spare the rich winke at the noble and honourable and strike downe the vnnoble and baser sort but hee respecteth euery one as he findeth him and punisheth sinne wheresoeuer sinne reigneth that all should feare Fourthly conclude necessarily that the Vse 4 wicked cannot escape If he strike his friends he will not passe ouer his enemies If the gold must passe the furnace the drosse shall be reiected If the good corne must be ground in the mill before it can be bread for the vse of man the chaffe shall be burned vp with fire vnquenchable Prou. 11.31 1 Pet. 4.17 18. Behold the righteous shall be recompenced in the earth much more the wicked and the sinner and if the righteous scarcely be saued where shall the vngodly appeare It is well said of one that the tribulations and afflictions of good men doe not bring them behind the wicked but rather shew that the plagues and punishments of the wicked are yet behind for God reserueth wrath for them Nahum 1.2 and will take vengeance of his aduersaries Ierem 25.29 Luke 23.28.31 The death and passion of Christ hath taken away the vengeance curse of the afflictions of the godly as he hath taken away the sting of death and strength of the law though both death and the Law remaine so that whatsoeuer remaineth in the cup for vs to drinke is wholesome and medicinable The vngodly doe now laugh at vs and deride vs when they see vs beaten at our Fathers hand in the house or at our masters hand in his schoole so it was with Dauid they clapped their hands and made a great shout when he was vnder the rodde saying Aha where is now his God Psal 41.5 now he lyeth he shall rise vp no no more verse 8. Psal 69.12 but let vs waite a while before the time be long we shall see them scourged with whippes and cast in prison where they shall neuer get out They shall be put in the stockes as euill doers they shall be arraigned as guilty persons and receiue the sentence of condemnation as traitors against God woe vnto them there shall be weeping and gnashing of teeth Vse 5 Lastly let vs learne to reforme our rash iudgement touching the suffering of the seruants of God We are ready to iudge them as plagued of God Psal 73.14 howbeit wee are not to iudge men to bee wicked and vngodly to be strangers from God and from his kingdome because we see sometimes the hand of God to be strangely vpon them for as much as they may belong vnto God albeit they suffer in that manner and measure Rather we ought to admire and wonder at Gods iudgements which are so iust that hee will not spare his owne people when they sin against him and it is rather an argument that they are the Lords because iudgement beginneth at his house and he will begin to plague the citie where his Name is called vpon When we see stones cut and hewed and squared should we therefore thinke and thereby conclude that those stones were not regarded or that they were good for nothing Wee should rather iudge that they are fitted to some speciall part of the building So if a man come into an orchard and find many trees cut and pruned he knoweth it
vnhappinesse to miserie to greefe to anguish to iudgement to confusion to condemnation These are like to a foolish traueller who comming to his Inne calleth for great variety of meate to delight his taste and taketh great pleasure in eating and drinking of all that is set before him without refusing any but he neuer thinketh of the reckoning which is to come immediately after which dasheth all the mirth and iollitie that went before Thus it is with the sinner hee followeth his sinne with greedinesse he taketh delight therein and cannot bee satisfied but he neuer remembreth the day of account neither the reckoning that waiteth vppon him hard at the heeles Hereupon Salomon singleth out the yong man and telleth him that albeit he follow the lustes of his eyes the desires of his heart together with the pride and pleasure of life yet he must know that for all these things God will bring him into iudgement Eccles. 11 9. O that euery sinner would thinke vpon this and marke the latter end of sinne This would be a notable meanes to restrain vs from wickednesse and to pull backe our feete from those euill waies into which we are entred if we would remember that the daies shal come yea the times approach wee know not how soone wherein the Lord will say to vs Come giue an account but alas these things are now hidden from vs. Hence it is that Zophar setting downe the estate of the wicked Iob 20 12. saith Though wickednesse be sweete in his mouth though he hide it vnder his tongue though hee spare it and forsake it not but keepe it still within his mouth yet his meate in his bowels is turned it is the gall of Aspes within him He hath swallowed downe riches and he shall vomit them vp againe God shall cast them out of his belly Where he compareth sinne with sweete meate mingled with deadly poison he speaketh of goods euilly gotten which turne to the destruction of those that possesse them The same doth Salomon teach touching drunkennesse Prou. 23 31 32. and touching whordome chap 3 3 4. as also elsewhere he sheweth that in the transgression of an euill man there is a snare It is otherwise with godlinesse and the feare of God it seemeth bitter to the flesh and is oftentimes accompanied with manie troubles and afflictions which are verie vnpleasant to the outward man notwithstanding afterward it bringeth enduring pleasure and contentment vnto the soule for our light affliction which is but for a moment 2 Cor. 4 17 18 worketh for vs a farre more exceeding and eternal waight of glorie while we looke not at the things which are seen but at the things which are not seene for the things which are seene are temporal but the things which are not seene are eternal Secondly let no man measure the nature of Vse 2 sinne by the beginning of it but by the end and when we are deuising to commit any sin let vs bethink our selues what will be the end of it this will bee a great meanes and a soueraigne preseruatiue to stop the course of it For sinne is said to haue deceitfulnesse in it Heb. 3 18. and the pleasures thereof to endure for a season Heb. 11 25. The sinne of Iudas that was a theefe and kept the bagge and betrayed his master for thirty shekels of siluer was verie sweete vnto him but in the end his mouth was filled with grauell he had enough of them too much for his conscience was vexed with horror and he felt an hell in his owne bowels so that he carried them backe to the Pharisies and hanged himselfe Mat. 27 5. Then hee repented but then it was too late and thus doe the wicked repent Esau a very prophane person sold his birthright for a messe of pottage it was sweet meate vnto him but it had soure sawce for hee found no place for repentance Though he sought the blessing carefully with teares Heb. 12 17. Thus it was with the foolish Virgins Matth. 25. and so it shall be with foolish men in the latter end Thirdly we must be carefull to take heede Vse 3 of the least measure of sinne that can be There is no sinne so litle but if it be neglected it wil increase and whosoeuer despiseth small sins quickly falleth into greater Aug. de 〈◊〉 felâ— pâ—â—â— it is like the infant conceiued in the wombe Iames 1 15. All sinne though it haue not a wide mouth like a Lyon to swallow vs at one morsell yet by little and little it will sting vs to death The sand on the sea-shore though it be verie small and little in quantity yet too much waight thereof will sinke the ship The drops of raine that fall from heauen are very little yet they make great showres Qu◠〈◊〉 reb geâ— lib. 4. and great showres bring mighty floods that sweepe away all before them A little sparke of fire neglected causeth a great burning and kindleth a great matter Iames 3 5. If then wee desire to preserue our selues safe and sound from the heighth of sinne let vs take heed we be not oppressed with the waight of it and set on fire with the sparkes and wet with the droppes of it Beware of smal sinnes if wee would bee preserued from the greater one making an easie path and passage to another Fourthly let vs labour to preuent the first Vse 4 beginning of sinne and seeke to pull it vp as a bitter roote in the first sprouting In the diseases of the body it is a good rule to withstand the beginning because it is too late afterward to prouide a remedy Many a wound might haue beene healed if it had bin looked vnto betimes which by continuance proueth incureable So the diseases of the soule should be preuented in time while we perceiue them to be growing and going forward Men are carefull to kill serpents in the shell and to destroy noysome beasts before they can run and rauen abroad thereby to preuent the danger that otherwise in time might grow by them if they were suffered and let alone Thus ought we to deale with our sinnes we must endeuour to struggle against them and to strangle them in the birth and beginning that so they may neuer come to perfection neither bring vs to destruction Destroy them or else they will destroy vs if we doe not kill them they will kill vs for sinne when it is finished bringeth foorth death Iam. 1 15. A yong plant may easily bee pulled vp by the rootes but if it grow in the ground till it be a great tree it can hardly be transplanted and remoued In like sort so long as our sinnes are yong they may with lesse strife and labour bee rooted out but if once they bee confirmed by age and strengthened by custome and continuance in our hearts we shall finde it a very hard matter to displace them and dispossesse them Ier. 13 23. 2 22. If once they haue gotten the
workes Rom. chap. 2. verse 6. CHAP. XV. 1 And the Lord spake vnto Moses saying 2 Speake vnto the children of Israel and say vnto them When ye be come into the land of your habitations which I giue vnto you 3 And will make an Offering by fire vnto the Lord a burnt Offering or a sacrifice in performing a vow or in a free-will Offering or in your solemne feasts c. 4 Then let him c. IN the latter end of the former chapter we saw the desperate folly of the people that albeit Moses made knowne vnto them the heauy displeasure of God that hee had left them to themselues and was no more among them after they had so often played and dallied with his mercifull sufferings yet they would needs amend their former disobedience by a second contempt making offer to enter into the land contrary to the direction of God and the aduice of Moses But what became of it The swords of the enemies which God had hitherto bended and rebated are left no lesse sharpe then death it selfe and are without mercie sheathed in their bowels For the Amalekites and Canaanites beeing ioyned together and watching their aduantage set vpon them put them to route and slaughtered the greatest part of them the Amalekites encoraging one another to bee reuenged of their former losse receiued at Rephidim Exod. 17. the Canaanites seeking to preuent their own displantation destruction threatned after which slaughter they followed their victory and pursued those broken and disbanded companies all the way of their flight euen vnto Hormah In this chapt we haue sundry ceremoniall precepts which seeme to be deliuered to them immediately after the former punishment executed vpon the offenders wherin God testifieth that albeit the Israelites had iustly deserued to haue finall destruction brought vpon them yet God would not vtterly depart from them and wholly leaue them to theÌ„selues but continue his loue and fauor toward them and be reconciled vnto them smelling the sweete sauour of a sacrifice and verifying the saying of the Apostle â— 26 19. Ro. 3 3 4. Obserue here certain new additions propounded as appurtenances to the lawes before deliuered at large in the booke of Leuiticus These are foure in number â—ontents 〈◊〉 chapt first touching the sacrifices secondly touching the first fruites thirdly touching the clensing of sins that are committed lastly touching the fringes they are commaÌ„ded to make all ceremoniall all temporall in regard of the letter but all significant in regard of the matter â—auses â—acrifices â—nstitu But before we come to handle these particulars it shall not be amisse briefly to shew the causes why these sacrifices were instituted in the old Testament First to maintain the publike assemblies of the faithfull and their meetings together to serue the Lord. For if euerie man were left to himself religion wold quickly decay or corrupt Secondly that they might be shadowes of good things to come and as it were pictures set before their eies to put them in mind of Christ and his sacrifice who is therfore fitly called the Lamb slaine froÌ„ the beginning of the world â—â—b 10. de dei cap. 5. Reu. 13 8. Thirdly these sacrifices were also as the Sacraments of the church and visible signes of inuisible grace testimonies of Gods infallible promise made to the fathers touching saluation in the Messiah to come Fourthly they serued to be as an open confession of their faith what God they serued in whom they beleeued and that they hated and detested the vanity and idolatry of the Gentiles Fiftly they were also a testification of their thankfulnes for sundry benefits receiued that therby they might be taught to acknowledge from whence they came Lastly they serued for the maintenance of the Ministerie and consequently for the furtherance of the worship of God Deut. 18 3 4. 1 Cor. 9 13. These were the chiefe ends for which they were ordained Now let vs retuâ—n back to the particular handling of the matters contained in this chap. Speake vnto the children of Israel and say vnto them The first point is touching the sacrifices the summe whereof is to teach what oblations are to bee vsed in euery sacrifice how much wine how much oyle how much flower is to be taken and applied in euery special sacrifice The seuerall sorts of sacrifices are set downe in the booke of Leuiticus Doctrine but in what proportion these things should bee added Of the meate and drink Offering is not there described but heere it is declared in this place And these things thus performed according to the commandement of God hee is said to smel a sweet sauour This offereth diuers good vses vnto vs albeit the things them selues be ceased and abrogated Vse 1 The Vses First the offering is said to bee a sweet sauour or a sauour of rest often repeated verses 3 7 10 13 14 which God accepteth wherein he delighteth and whereby he is appeased such as he resteth in so ceaseth from his anger This is a borrowed speech taken from sweet odours and perfumes wherein hee which smelleth a sweet sauour resteth contenteth himselfe If any ask the question Obiect whether God smell any sauour or not I answer Answer this must be vnderstood figuratiuely or mystically For if we speak properly Gen. 8.21 Exod. 29 18. sauour smell is the obiect of the sense of smelling which agreeth to sensible creatures and not either to God who neither hath senses nor is sensible neither is a creature or to any spirit For as Christ saith A spirit hath not flesh nor bones Luke 24 39. so vnto the same agree neither senses nor sensible things And if it were true that God were affected with smels yet the fume and sauor that cometh from the burning of the flesh cannot it selfe be pleasant and delightfull to the senses but is rather noisome and vnsauoury and therefore some other thing must be meant by it How then cometh it to be a sweete sauour I answer two waies partly in regard of their willingnesse and obedience which God preferreth before all sacrifice that hath horne and hoofe Behold to obey is better then sacrifice 1 Sam. 15 22. and to hearken then the fat of Rams therfore where the external worke was separated from the inward deuotion obedience it was no sweet sauour but it was hatefull and abhominable to God partly also and principally because it was a type and figure of Christ who was indeede an offering and a sweet sauour to God Eph. 5.2 He is the truth of all sacrifices and his blood the accomplishment of all the blood shed in the sacrifices He hath performed all in his own person brought an end to them they are no longer to be continued he hath appeased the wrath of God he hath taken away our sins therby testified his abundant loue toward vs Iohn 15 3. for greater loue hath no man then this that
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
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
Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
full of good workes and almes deedes he kneeled downe and prayed 〈◊〉 9.40 and turning him to the body hee bad her arise and she opened her eyes and sate vp Heereunto also we may not vnfitly apply the examples of such as haue recouered out of eminent dangers and haue beene in a manner in the iawes of death and helde their soules in their hands as Hebr. 11.17 19. Touching Isaac hee lay bound with cords as a sacrifice vpon the Altar the knife was lifted vp to haue killed him and his father ready to haue offered him for a burnt offering and therefore he is also said to haue offered him accounting that God was able to raise him vp euen from the dead from whence also he receiued him in a figure The like we might say of many other the Saints that haue had experience of Gods power who being no better then dead in their own opinions by incurable diseases and incredible dangers haue notwithstanding been suddenly restored Hezekiah was willed to set his house in order for he should die his disease was mortall yet by prayer hee obtained the prolonging of his dayes When Daniel was in the lyons denne and the three seruants of God in the fiery furnace Noah in the Arke vpon the waters Ionah in the belly of the Whale where were they but after a sort in death yet all these had deliuerance and flourished againe like the Almond rod in this place The like we might say of Paul Cor. 11.26 and 1.9 10 he was pressed with trouble out of measure aboue strength insomuch that he despaired euen of life and receiued the sentence of death in himselfe yet God which raised the dead deliuered him from so great a death We reade in the actes of the Apostles that he was stoned with stones so that they drew him out of the citie supposing that he had beene dead but when the disciples stood round about him 〈◊〉 14.19 20 〈◊〉 2.27 he rose vp and came into the citie So doth this Apostle speake of Epaphroditus he was sick nigh vnto death but God had mercy on him and not on him onely but on me also lest I should haue sorrow vpon sorrow This was likewise the flourishing of the Almond rod of Aaron Reason 1 This is not to be maruelled at forasmuch as God is the liuing God he hath life and being in himselfe and he giueth life and breath and being vnto other things This is a title proper and peculiar to God Matth. 22.32 and therefore it is said Hee is not the God of the dead but of the liuing Secondly he is of infinite power and was Reason 2 able in the beginning to create all things of nothing Heb 11.3 so that the things which were seene were not made of things which doe appeare Thirdly he Reason 3 can take away life and breath so often as it pleaseth him yea cast body and soule into hel Psal 104.29 Matth. 10.28 The vses remaine First this was a type as Vse 1 also the whole Priesthood was of the person doctrine Priesthood and kingdome of Christ as appeareth in many places of the Prophets Esay 11.1 2. Psal 45.6 and 22.14.18 Act. 13.23 Al our saluation springeth from his crosse and our life from his death He offered vp himselfe vpon the crosse for the redemption of our bodies to obtaine for vs euerlasting peace perfect righteousnesse and the kingdome of heauen he rose againe from death to life for our iustification Rom. 4 25. This is the rod that came out of the stemme of Iesse and as a branch that grew out of his roots who though he were put to death in the flesh and became as a dry and withered stalke and staffe that was not regarded 1 Pet. 3.18 Rom. 4.24 yet he was quickened by the spirit and God raised him from the dead so that hee became as the flourishing rod of Aaron in whom we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1.7 Secondly heere is also a type set forth for Vse 2 the confirmation of our faith in the doctrine of the resurrection of the body at the last day which as dry seede is cast into the earth and brought to dust yet in due time shall flourish againe as the rod of the almond in this place Dan. 12.2 Ioh. 5.25 and 11.24 25. Ioh. 19.25 26 29. This hath beene taught in all ages of the Church from the very beginning Gen. 4.10 and 5.24 Heb. 11.5 Iude ver 14 14. Exod. 3.6 15. 2 King 2.11 Esay 26.19 Notwithstanding in all ages some haue been found that haue denyed the resurection Among the people of God that Sadduces taught that man perished wholly and that after death there is no rising or returning to life but that he perisheth as the beast Matth. 22.23 Act. 23.8 And the Apostle Peter foretelleth that in the last dayes should mockers arise that should say Where is the promise of his comming 2 Pet. 3.3 4. and what is this else but not to beleeue that Christ will come againe to iudgement nor raise vppe the dead to life And in the Church of Corinth some were found which said there is no resurrection of the dead 1 Cor. 15 12. Some haue confessed the immortalitie of the soule as many also of the heathen did but touching the resurrection they haue fansied it to be in this life and not after death so that the resurrection with them is nothing els but regeneration to wit a dying vnto sin and arising againe to newnesse of life The authours of this heresie seeme to haue beene Hymeneus and Philetus of whom the Apostle saith Concerning the truth they haue erred saying that the resurrection is already past 〈◊〉 thereby doe destroy the faith of some 2 Tim. 2.18 Neither is this heresie dead with them but is reuiued and continued in the damnable sect of the Family of loue who hold that hell and heauen are in this life and no other resurrection of the body or day of iudgment or comming of Christ thē in this world To these we may ioin as next neighbors the Anabaptists of our times who vtterly deny that the same bodies which now we haue and shal lie in the dust shal euer rise againe but they hold that God at the second comming of Christ will make vs new bodies This is to maintaine a new creation of new bodies but to deny the resurrection of the former bodies For it is one thing to make and another to raise vp Against all these errors wee must cleaue to the simplicity of the Scriptures The resurrection proued For this is a fundamentall point of Religion if this be shaken and ouerturned all religion is pulled vp by the rootes Hence it is that the Apostle reasoneth against these at large 1 Cor. 15. and prooueth the point soundly substantially by many arguments The first reason First if there be no resurrection
wee should follow our pleasures and delights eate and drinke and be merry and neuer mind better things or think of any other life like swine and beasts that know not God vers 32. To tell the yong man that he may freely follow the lusts of his eyes and walke in the wayes of his owne heart Eccle 11.9 or the rich man that he may take his ease and pastime while he liueth heere because when he dyeth all is lost Luk. 12.19 or the ambitious man that hee may say in his heart Who shall bring me downe to the ground Obad. vers 3. or the secure person that liueth deliciously that he may say I shall see no sorrow Reuel 18.7 I haue neede of nothing Reuel 3.17 I say to tell them thus is a damnable and pernicious doctrine and not to be taught and heard in the Church of God 1 Cor. 15.33 for this were to open a gappe to all prophanenesse and to hinder all practise of piety This ministreth comfort against all paines sorrowes afflictions wrongs and iniuries done vnto vs wee shall in the end bee free from all all teares shall bee wiped from our eyes we shall shine as the Sunne and be raised againe in glory 1 Cor. 15.43 Thirdly is God able to put life into things Vse 3 that are dead contrary to the course of nature then from hence ariseth a notable comfort to all that are in trouble and affliction though they be neuer so great and so desperate he is able to restore vs bring vs out of the same When the Isralites went into the red sea what was it but as it were to goe to present death and descend into the graue yet God brought them out againe into a place of rest and they beheld the confusion of all their enemies Exod 14.30 We are ready in euery danger and trouble to doubt nay to despaire of helpe and succour which maketh many to seeke vnlawfull meanes to recouer themselues we little remember this flourishing of Aarons rod that the Lord is able to quicken the dead and to preserue in the midst of all perill Psa 33.18 19. and 34.15.19 This point is notably taught by the Lord to Ezekiel vnder a type not much vnlike in substance to this chap. 37.5 6 7 11 12 13 14. The Iewes lay now vnder an heauy iudgement they were in captiuity in Babylon their case seemed to be desperate yet vnder that parable of the dead bones doth God comfort the people with assured hope of deliuerance For as those bones which were shewed to the Prophet in a vision had skinne and flesh and sinewes come vpon them and life and breath put vnto them so should it bee with that captiued people they should be restored to their former estate teaching them and in them vs therby that as it was easie with God to raise vp these dry bones to cloth them with flesh and to quicken them that had bene dead that they stood vpon their legs againe so it is as easie nay more easie for him to bring our soules out of trouble and to restore vs to ioy and gladnesse It is in his power to heare vs and helpe vs in bondage and banishment in sorrow and sickenesse and to deliuer vs out of all aduersity Psal 30.5.11 The arme of God is infinite and stretched out farre and neere hee is Almighty and able to bring to passe whatsoeuer pleaseth him Lastly this setteth forth vnto vs the state Vse 4 and condition of all the faithfull wee may behold an image of our naturall estate wee are by nature borne dead in sinnes and trespasses and there is no life of God in vs Ephe. 2.12 4.18 Neuerthelesse we should not despaire of our saluation or of the saluation of any other Ephe. 5.14 Gal. 2 19 20. There is hope of Gods gracious acceptance though they be greeuous offenders The gate of Gods mercy standeth wide open whose power is so great that of persecutors blasphemers and oppressors of the Church he can make conuerts professors and preachers Matth. 21.31 32. 1 Tim. 1.16 Gal. 1.23 This mercy of God was shewed to Paul yet it was not proper to him but exemplary he was made a patterne to shew the way of forgiuenesse vnto others that he would deale in like maner with them if after his example they should forsake their sinnes and embrace the Gospel This doth Paul teach touching the Iewes that are now strangers themselues from the couenant of God and from the promises God is able to graffe them in againe albeit blindnesse bee hapned vnto them vntill the fulnesse of the Gentiles be come in Rom. 11.25 Hee can say to the dead liue and they shall liue as hee made the withered rod to flourish This is sufficient to keepe vs and our hope aliue when things seeme to be almost desperate forasmuch as we beleeue in him Theophil enarr in epist ad Rom. to whom it is not vnpossible to make them the sonnes of Abraham which are not his sonnes And as it is easie for vs to call those things that are so it is not hard to him to raise vp those things that are not and to make them appeare When the Gentiles were no people of God hee made them his people and raised them as it were from death to life as also he will doe the Iewes if they abide not still in vnbeleefe Rom. 11.23 for as he brought light out of darknesse in the creation so he bringeth vs from the death of sinne ignorance and infidelity to the life of knowledge faith obedience in our regeneration 9 And Moses brought out all the rods from before the Lord vnto all the children of Israel and they looked and tooke euery man his rod. 10 And the Lord said vnto Moses Bring Aarons rod againe before the Testimony to be kept for a token against the rebels and thou shalt quite take away their murmurings from me that they die not 11 And Moses did so as the Lord commanded him so did be The former miracle is made cleere and open to all Israel As God made Aarons rod to blossome so he would haue the children of Israel to looke well vpon it and to take good notice of ir and to beleeue not the words of Moses but their owne eyes The doctrine All the miracles of God are wrought openly apparently cleerely and euidently to the senses of men Doctrine All the miracles of God are wrought openly and euidently that no doubt or controuersie should be made of them Luk. 7.11 12. Ioh. 11.39 44 45. For either men might feele them as the darkenesse of Egypt that was palpable or else they might heare them or taste them or smell them or see them and sometimes the most of them concurre together When the Lord brought his people out of Egypt all the miracles which hee wrought among them were most apparent vnto their senses When they went through the red sea he made the waters to diuide themselues
but it was vsed to wash them from the pollutions of the Law when they had touched a dead corpes or such like But what is all this being granted to heale diseases or to driue away diuels according to their doctrine teaching that these sanctified creatures may be vsed to these purposes And if this holy water had any such secret force or inherent vertue what needed so great a multitude of poore impotent people blinde halt withered to wait for the moouing of the water of the poole of Bethesda at Ierusalem or he that had an infirmity thirty eight yeeres to lye languishing so long for want of one to put him into the poole whensoeuer the Angel went down to trouble the water Ioh. 5.2 3 4 Seeing both he and all the rest might haue bin healed so easily by euery Priest if the water of separation or the water of iealousie could haue helped them We reade of many possessed by diuels brought to Christ that he might cast them out of them Libr. chry Ioh. â— praelect could the Iewes themselues doe it by this sprinkling of water If they could not then is Bellarmine grosly deceiued and goeth about to deceiue his readers when he affirmeth that these are creatures which were indeed effectuall to worke some effects were also effectuall to worke these supernaturall effects to wit to driue away diuels and to heale diseases This had beene a ready way and a quicke dispatch if any thing could haue beene done by them When the disciples of Iohn came to Christ to know whether he were the promised Messiah or that they should looke for another he wished them to tell Iohn what they had seene and heard The blinde receiue their sight the lame walke the lepers are cleansed the deafe heare and the dead are raised vp Matth. 11.5 But if the common and ordinary vse of the waters of expiation and cleansing could haue effected these miraculous workes he would neuer haue gone about to prooue himselfe to be the Messiah by these arguments which should haue beene weake vncertaine and vntrue Nay doe the Iesuites thinke that the waters of iealousie haue now any force to try the adultresse that after she hath drunke thereof her belly should swell and her thigh should rot No doubtlesse and therefore if it retaine not the effect which it had at the first institution how shall wee thinke it can haue other and the same farre greater and stranger effects True it is when God appointeth the creatures to be vsed they haue oftentimes supernaturall effects as when Elisha by salt healed the vnwholesome waters 2 King 2.21 and did cleanse and cure the leaprosie of Naaman by his seuentimes washing in Iordan 2 King 5.14 when the Apostles and Elders did annoint the sicke with oyle Mar. 6.13 Iam. 5.14 and when Christ vsed spittle to heale the blinde man these we confesse were made signes of the power of God but the question is whether without any word or warrant from God wee may vse the creatures to such effects The waters which now we speake off haue approbation and allowance from the mouth of God and therefore no maruell if they be effectuall to the ends for which they were established In like manner the water in Baptisme we sanctifie the bread and wine in the Supper of the Lord we consecrate as signes and seales of the power of Christ assuring vs of the forgiuenesse of our sinnes See then how our aduersaries dally and delude the world to make them beleeue that we deny that any consecrated creatures may be vsed to worke supernaturall effects whereas they should ioyne issue with vs in this whether they be able to doe thus without the word of God but in this they are altogether silent and hold their peace as if they were stricken dumbe The Prophets and seruants of God vsed these things well but it followeth not hence that the Priests of Baal the Romish Priests may therefore vse them Plutar. conti septem sapient no more then wee conclude that because the shepheards may eate one of their sheepe therefore the Wolfe also may doe the like Or thus Ismael was circumcised at thirteene yeeres of age therefore his sonnes the Arabians and the Mahometans after his example might doe the like Or the woman of Samaria conclude Our fathers Iacob and his sonnes worshipped in this mountaine therefore we may sacrifice there also This kind of reasoning was the error of the disciples Eliah prayed that fire might come from heauen and consumed them that reproched him therefore we may vse such a prayer Luke 9. Thus did the Cerinthians Ebionites Ethiopians and other heretikes reason Christ was circumcised therefore wee also ought to be circumcised This is the conclusion of Bellarmine and of the Wolfe who gathered by the force of this reason that he might deuoure the sheepe as as well as the shepheards but the Wolfe was a theefe the sheepeheards did eate that which was their owne So saith the Cardinal Moses vsed water to supernaturall effects Elisha cured the waters with salt and the broth with meale cast into it 2 King 4.4 Therefore wee may vse holy water blessed after the Popish fashion both to cure diseases and to driue away diuels albeit the water were neuer instituted of God to any such vses and purposes For wee must consider there is great difference of times of places and of persons that which is lawfull at one time is vnlawfull at another that which is allowed in one is not to be allowed in another And that which is good done after one manner is euill being done in another Besides we are not left to our selues to deuise in Gods worship what we list Deut. 12.32 Luke 2.22 with Leuit. 12.8 1 Sam. 15.15 Gen. 22.16 compared with Ieremy chap. 19. verse 5. Lastly this practise giueth way and allowance to sorcerers enchanters charmers and coniurers to vse the word and creatures of God to their leud practises to cure diseases and such like whereas God hath appointed no such meanes to heale them Vse 2 Secondly from hence the Romanists go about to establish their vnsound distinction of sin into mortall veniall Some they say are so litle as that they deserue not eternal death but may be washed away with these holy waters that now wee speake off Doubtlesse these sinnes must be exceeding little or the force of these waters must bee exceeding great when men are sprinkled with them Whereas the Apostle is plaine speaking of this heifer and of this water Heb 9. that being bodily they can onely purifie the body but in no sort purge the conscience from dead workes True it is they say these sinnes doe somewhat offend God yet they adde facili negotio expiantur that is they are with little adoe easily purged and put away But we teach according to the Scriptures that all sinne in it owne nature euen anger and concupiscence which they call veniall is mortall True it is there is a difference
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
waies First by his merit because his death is the propitiation for our sins whereby the wrath of God is appeased and we are absolued Rom. 3 24 25. and 5 8. Eph. 1 6 7. 1 Tim. 2 6. He paid a great price for vs and thereby hath reconciled vs vnto his Father The other cleansing is made by sanctification of the Spirit regenerating our nature and mortifying sinne in our flesh by the power of his death and resurrection Rom. 6 6 7 8. 1 Iohn 1 7. Heb. 1 3. The heathen had their continuall purgations from offences by sacrifices and they had likewise their sprinklings washings with pure water but all these were impure and vnprofitable vnto them because they wanted the inward truth which was the life of them Hence it is that the Poet saith Ter pura socios circumluit vnda â— Aeneid Spargens rore leui et ramo foelicis oliuae Lustrauitaque viros And againe in another place â— Aeneid Donec me flumine viuo Abluero That is they washed themselues and sprinkled themselues and others with pure waters therby thought themselues cleansed But these actions were meere nullities like Pilates taking water and washing of his hands before them all saying I am innocent of the blood of this iust person see ye to it Mat. 27 24. but the blood of Christ did cleaue neerer vnto him then all the water in the sea could wash away or like the circumcision of the Edomites and other Nations they had the outward action but they wanted the inward signification In like manner the Papists haue their holy-water wherewith they sprinkle such as enter into their Churches and defend their practise from this place But this is as much as to abolish Iesus Christ and to bring vs backe againe to Moses it is no better then when we haue the pure fountaine to seeke the myery puddles of our owne inuentions and to digge to our selues cesternes that will hold no water For the Apostle maketh the Iewish purifyings to be a ceremoniall rudiment Heb. 9.19 where he ioyneth the blood of calues and goates with water and scarket wool and hyssope together wherewith the booke and the people were sprinkled Now if they will retaine this hallowed water ground it likewise from the wordes of Moses they must make it also of the same matter that this was made off to wit of the ashes of a red heifer and that heifer must be first burned and also vse the other actions and rites heere named and remembred But as they haue no commandement to make it so they haue no promise annexed vnto it To leaue them and to come vnto our selues though wee haue iustly abrogated the outward sprinkling with this holy water yet wee haue the true water and the true sprinkling First therefore we learne hereby that wee are by nature vncleane and impure from the which we cannot be freed by the strength of our nature but by the blood of Christ represented vnto vs in baptisme by which wee are washed This is no vaine figure but hath his force from the ordinance of God Rom. 6.3 Gal. 3.27 Againe this teacheth vs that wee ought to come vnto God into his presence with all purity and holinesse therefore it is said that God heareth not sinners such as haue sinne reigning in them but if any bee a worshipper of God and doth his will him he heareth Ioh. 9.31 and we must lift vp pure hands 1 Tim. 2.8 Psal 26.6 and 134.2 The Prophet reproueth the Iewes that brought many oblations and offered vp many prayers but they were all reiected because their hands were full of blood Esay 1. And the Lord foreshewing the state of the Church in the time of the Gospel declareth that a pure offering should be offered vnto him Mal 1.11 Lastly we are all put in mind from hence to labour after true sanctification and holinesse of life that we may be cleane within and without We must not vainely boast of any inward purity when none appeareth outwardly for if wee cleanse that first which is within the outside will be cleane also neither should wee foolishly glory of that which is outward when there is none at all within for that is meere hypocrisie and dissimulation This also doeth the sprinkling of the water of separation signifie vnto vs as also in that they which medled with the burning of this red heifer were vncleane vntill the euen and must wash their garments before they come into the congregation verse 7.2 The Apostle setteth downe the trueth heereof 2. Corinthians Chap. 7. verse 1.2 Let vs cleanse our selues from all filthinesse of the flesh and spirit perfecting holinesse in the feare of God So that sinne is an vncleane thing like the dung of this heiffer which is commanded to be burned and consumed verse 5. and it maketh vs vncleane and loathsome vnto God Iames 1 21. Rom. 6 19. Reuel 3 18 and 22 11. We see therefore heereby what to iudge of those that liue and delight in their sinnes namely that they are as filthy and polluted persons euen as a man that hath a running sore or issue about him though he be neuer so richly apparelled and haue all the sweet sauours that may bee yet he still remaineth a polluted person so is it with a man that abideth in sinne though he abound neuer so much in riches and pleasures though he bee clad in purple and fare deliciously euery day yet he is filthy odious and abhominable in the sight of God of which we haue spoken before in the 5. chapter Againe this teacheth euery man to be carefull to auoid sinne as a leprosie because it is so foule and filthy and that which will pollute him if he suffer it to continue with him To conclude let euery one bee willing to suffer the word of exhortation and be content to vndergo a reproofe for his sinnes that it may be a sanctified meanes to bring him to be clensed from his filthinesse and so be made a fit vessell to be receiued of the Lord into euerlasting happinesse in his kingdome CHAP. XX. IN the former part of this Booke Moses hath set downe many murmurings of the Israelites against God and against Moses and Aaron the seruants of God through wearinesse of their iourneyes through loathing of Manna thorough the emulation of Miriam through the report of the Spies through the enuy of the Leuites through the indignation and discontentment of the people for Gods iudgements against the rebellious whereby it came to passe notwithstanding they were compassed about with manifold mercies of God as with a wall that they waxed impatient and fretting against God vnthankfull and forgetfull of his former benefits distrustfull disdaining the present blessings they enioyed His right hand had deliuered them out of Egypt his out-stretched arme had diuided the waters of the red Sea and set them on an heap the Cloud had shadowed them the Pillar of fire had conducted them the
said that Aarons rod was laide vp before the Testimony for a token and testimony against those rebellious companies Lastly Moses is said ver 9 to haue taken this rod from before the Lord or from his sight presence where we shewed it was laide vp but we neuer reade that Moses his rod wherby his calling was confirmed Pharaohs obstinacy was conuinced and the red Sea diuided was laid vp before the Testimony So then heere is a charge commandement that Aarons rod budding bearing blossomes shold be taken the people assembled and the Rocke onely to be spoken vnto before the Israelites a promise being added and againe repeated that waters should gush from thence in abundance whereof the whole Assembly should drinke and the plenty of it should flow euen to their beasts and cattell These are the Commandements of God let vs see their obedience with their failing halting in it For it is not perfect and entire wanting nothing as appeareth by the threatning presently denounced and by the punishment afterward inflicted Indeed they gathered together the people as God commanded but they spake not to the Rock as God willed theÌ„ they were charged to speak to the Rock only yet by impatiency doubting Wherein Moses and Aaron sinned agains God they spake not to the Rocke but complained against the people and smote the Rock once and againe not commanded So then they that hitherto shewed inuincible constancy in resisting the rage of the people and maintained zealously the glory of God beleeued faithfully his promises and stood as Rockes vnmoueable against all stormes that beate against them now faile in their faith and obedience both in speaking to the people and in striking of the Rocke For they aske whether they should bring vnto theÌ„ water out of the Rocke as if it were vnpossible for God to performe what he had promised to make good the word that was gone out of his owne mouth Again he lifted vp his hand and smote the Rocke twice through impatiency and distrust August lib. 16. Cont. Faust Manich. cap. 17 so that albeit he were a notable Prophet and holy man of God and that God gaue this witnesse of him Numb 12 3. that Hee was a meeke man aboue all the men that liued vpon the earth Psal 106 32. yet as the Psalmist teacheth they troubled him with their grudgings and vexed him with their murmurings that he spake vnaduisedly with his lips Col. 3 25. Acts 10 14. Ezek. 33 20. Rom. 2 6. Psal 62 12. Reuel 22 12. But God with whom is no respect of persons who iudgeth euery man according to his waies and works doth openly accuse conuince them of sinne complaineth that they had not glorified his great Name pronounceth decreeth the sentence of death against them that they should not enter into the Land of promise And lest this failing of Moses and fall of the people should be forgotten it is named the waters of Meribah or of strife contention Thus we see their doubting and disobedience is here reproued and threatened and afterward punished which is amplified by the reason because they were so farre from strengthening the people by confirming them in the truth of Gods promises and assuring them of the due accomplishment of them that themselues wauer doubt and dishonour God For as God is much honoured when hee is beleeued and we rest in his word as in a thing vnchangeable so he is greatly dishonored when his power is not acknowledged wheÌ„ his promise is not beleeued and when his truth is not trusted of vs. Thus much of the meaning of the words as also of the order and circumstances of this history now let vs come to the doctrines that arise out of the same Ver. 1. The people abode at Kadesh and Miriam died there In this first verse where this murmuring for want of water is described by the time and place we see mention is made of the death and buriall of Miriam Micah 6 4. She was an excellent woman in the Church an holy Prophetesse Exo. 15 20 21 one that went before others in singing the praises of God after their deliuerance out of Egypt after their passing ouer the red sea and after the ouerthrow of Pharaoh his hoast yet is subiect to death as well as others Doctrine Death is common to all flesh From hence we learne that all flesh men and women high and low rich and poore godly and vngodly how great soeuer their gifts and graces be are subiect to death and mortality This appeareth Gen. 5. where in the catalogue of the fathers that liued before the flood it is said of them all they died Albeit God multiplied their daies many hundred yeares for the increase of mankinde the spreading abroad of the truth from generation to generation yet after many daies in the end al of them died So Psal 89 48. Heb. 9 27. Iob 17 13 14. ch 21 23 c. One dieth in his full strength being in all ease and prosperity another dieth in the bitternes of his soule and neuer eateth with pleasure they shall sleepe both in the dust and the wormes shall couer them And what shall I say more We acknowledge in words and see with our eies a decay and declining of of all things by experience All earthly things vnder the Sun that haue beginning Seneca de remed fortuâ—â— both haue and hasten to their ending The grasse when it is growne is mowed the fruite when it is ripe is gathered the haruest when it is ready is reaped The trees that florish in the Spring and Sommer haue their declining Autumne and their decaying Winter The Moone set in the Heauen to rule the night hath her wane The Sunne which commeth foorth as a Bridegroome out of his chamber Psal 19 3. reioyceth like a mighty man to run his race yet hath his setting and descending the farther he goeth the more degrees he passeth the neerer hee is to the end of his course The reasons of this Doctrine are these First Reason 1 because all are dust the matter whereof wee are made is the dust of the earth therefore must returne to the dust out of which we are are taken All flesh is as grasse and the glory of man is as the flower of the field the grasse withereth and the flower fadeth falleth away The Sea neuer resteth nor standeth still but euer ebbeth or floweth so is it with the life of man it neuer standeth at one stay euery day cutteth off one part of our daies we are neerer to our end in the euening then in the morning according to the saying of Iob we are consumed from morning to euening we hasten vnto the graue as the Riuers are carryed into the Sea This is that reason which is vsed Gen. 3 19. In the sweate of thy face shalt thou eate bread till thou turne to the earth for out
we may be assured he will deliuer our soules from death Psal 33 19. Rom. 6 â—2 Luke 12 32. preserue vs in famine For if hee spared not his owne Sonne but hath giuen him for vs all to death how shall he not with him giue vs all things also Feare not therefore the want of outward things which perish with their vse for it is your Fathers pleasure to giue vnto you a kingdome If he haue promised to giue vnto vs the greater nay the greatest blessings that can be rehearsed or remeÌ„bred we may ground our selues on this assured truth that he wil not leaue vs nor forsake vs so that we may boldly say The Lord is my deliuerer I will not feare what man can do vnto me Indeed the iudgement practise of carnall men is otherwise who esteeme earthly things aboue heauenly and preferre their Swine before Christ-like Esau Matthew 8 Heb. 12 16 who prized one messe of pottage aboue the birthright If these men bee a little pained and pinched with famine and suffer a little want of food that they haue not their necessities supplied their bodies cloathed their bellies filled they cry out aloud in the anguish of their spirit What shall we eate What shall we drinke How shall wee liue How shall we maintaine sustaine our selues and our families But alasse though their soules be hunger-bitten and hungerstarued ready to pine and consume away throgh want of spirituall food they are neuer greeued or vexed it troubleth them not at al. Let vs learn better things let vs value spirituall things at the highest rate and set them in the cheefest place If thus we set as our honorable friends all heauenly things in the cheefest place and turne all transitory things with shame into the lowest roome and ranke as saucie aspiring guests vsurping climbing aboue their betters we shall beare all earthly losses and troubles with patience and stay our selues from murmuring at the feeling of them Ver. 6. Then Moses and Aaron went from the face c. We heard before the complaint of the people now let vs see the behauiour of Moses Aaron They do not rage nor reuile theÌ„ they do not fret and fume against theÌ„ or aske the life of their enemies but possesse their soules with patience and declining the violent rage of the people as a beast with many heads they goe to the Tabernacle declare their causes and cases before the Lord. From this their distresse we learne this truth that in all wrongs iniuries offered vnto vs we must seeke helpe and comfort of God Doctrinâ— In all wrâ— and iniuri we must 〈◊〉 to God I say it is the duty of all the seruants of God when they are wronged and oppressed when they are euilly entreated and spitefully handled at the hands of sinfull men to vnlade disburden all their cares into the bosome of God depending for counsell and comfort vpon him alone In the performance of this duty the holy seruants of God haue gone before vs. Reade the booke of the Psalmes as a plentifull store-house and schoole-house to teach this truth as Psal 3 1 2. and 7 1 2. where we see that in his troubles he had recourse to God who smiteth his enemies on the cheeke-bone and breaketh the teeth of the wicked but was a sure Buckler to him not such as men hold vp that can defend one part and in one place onely but a buckler to safegard him round about before and behind And being greeuously accused of some heynous crime by some of Sauls retinue â— 14.10 he flyeth to God he trusteth in him who preserueth the vpright in heart So when Iob had his camels and cattell taken away by the enemies he did not through the greatnes of his affliction and greefe of mind rebell against God but said Naked came I out of my mothers wombe â— 13 17. and naked shall I returne thither the Lord hath giuen and the Lord hath taken it â—â—g 19.3 blessed be the Name of the Lord. The like appeareth in Hezekiah when Ierusalem was besieged This is a day of tribulation and of rebuke and blasphemy for the children are come to the birth and there is no strength to bring forth Now therefore O Lord our God I beseeeh thee saue vs out of his hand that all the kingdomes of the earth may know that thou O Lord art onely God All which examples teach vs that when we suffer wrongs or fall into any wrongs or fall into any dangers wee must haue recourse to God and craue of him that the malice of the wicked may come to an end Reason 1 The reasons of this doctrine are first the gracious promise of God who hath mercifully promised to heare and to helpe vs in all our troubles This the Prophet teacheth Call vppon me in the day of trouble â— 50.15 â—h 5.14 15 I will deliuer thee and thou shalt glorifie me And the Apostle Iohn This is the assurance that we haue in him that if we aske any thing according to his will he heareth vs and if we know that he heareth vs whatsoeuer we aske we know that we haue the petitions that wee haue desired of him Let vs not doubt and wauer like a waue of the Sea tossed to and fro by the violence of the winds but by faith beleeue that God will grant our requests which wee make according to his will and word Seeing therefore he is willing to heare and able to helpe and promiseth to grant our requests our duty is to come when he calleth to aske seeing hee giueth and to knocke seeing he openeth the gates that leadeth vnto his treasures Some put their trust in chariots some in horses and some in Princes but we must remember the Name of the Lord our God who neuer faileth and breaketh promise with these that depend vpon him that feare and trust in his mercy Reason 2 Secondly as he is our helper who deliuereth our soule from death our eies from teares and our feet from falling so whither shall wee turne our selues to find comfort and consolation besides in him When God denyeth to send succour who shall saue When hee refuseth to helpe who shal deliuer When he shutteth who can open If wee looke to men or Angels to heauen or earth to the liuing or the dead we shall be deceiued and deluded The Prophet saith Psal 62.8 9. Trust in him alway ye people poure out your harts before him for God is our hope aboue all yet the children of men are vanity the chiefe men are lies to lay them vpon a ballance they are altogether lighter then vanity Vse 1 Let vs now come vnto the vses First from hence we gather that such is Gods great goodnes to his children that he neuer leaueth them without comfort For if he require of vs to repaire to him in our troubles surely he will not send vs away empty nor cause vs to depart
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
Son of God was smitten for the vnnaturall the onely begotten for the adopted the beloued for the enemy greater loue then this could no man shew then to die for his enemies But God setteth out his loue toward vs Rom. 5 8. seeing that while we were yet sinners Vse 1 Christ dyed for vs. The vses follow First we may conclude from hence that no creature shal be able to hurt his people If he haue takeÌ„ them into his protection loued them with an euerlasting loue who shall by the hatred of theÌ„ procure their harme If he be on our side who shall be against vs If he be our friend who shall shew himselfe our enemy What seruant feareth the face of his fellow seruant that hath the good wil of his master Or what maÌ„ feareth the hatred of any subiect that hath the loue of his Prince So then the consideration of Gods loue toward vs assureth vs of our blessed condition and of our safety defence from all dangers that may surprize vs. Whosoeuer dwelleth in the secret of the most High Psal 91 1 2 3. shal abide in the shadow of the Almighty hee will deliuer him from the snare of the hunter and from the noisome pestilence This the Prophet concludes Psal 36.10 11. Extend thy louing kindnesse vnto them that know thee and thy righteousnesse vnto them that are vpright in heart Let not the foote of pride come against me and let not the hand of the wicked moue me Let vs labor to haue a true feeling of the loue of God shed in our hearts by the holy Ghost then will he couer vs vnder his wings and we shall be sure vnder his feathers The cause why we feare him that can kill the body is because we are not rooted grounded in the loue of God Vse 2 Secondly hereby we receiue another comfort to our faith for as the wicked shall not hurt vs so we are assured to haue our prayers heard granted Why because God loueth vs as his deare children Comes not that child with boldnesse vnto his father that loueth him in al his need So if once we haue this perswasion setled in vs that God will shew himselfe gracious vnto vs we may aske in faith and not wauer but be assured of the promise of God that he will giue to them that aske and open the gate of mercy to them that knocke This Christ our Sauiour affirmeth Verily verily Iohn 16 23 24 27. I say vnto you whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and yee shall receiue that your ioy may be full for the Father himselfe loueth you because ye haue loued me and haue beleeued that I came from God What greater comfort can there be then this that God will heare our prayers that we may vnlade al our cares and troubles into his bosome There cannot bee a greater daunting and dismaying vnto any then when God will not respect and regard them though they poure out many praiers yet he wil not heare them as he threateneth those that will not heare his voice speking and crying vnto them in the ministery of his word They shall cry and not be heard Prou. 1 28. Zach. 7 13. So of all comforts that can befall vs in this life this is one of the greatest which cannot be taken from vs though our mouthes should be stopped yet we may safely lift vp our hearts and soules vnto the Lord from whence our helpe cometh Thirdly it is our duty to loue one another Vse 3 as euery one of vs hath a blessed experience of Gods mercy fauour toward vs let vs deale in like measure toward our brethren This the Apostle Iohn exhorteth vnto 1 Ioh 4 1â— Heerein is that loue not that we loued God but that he loued vs sent his Sonne to be a reconciliation for our sinnes Beloued if God so loued vs wee ought also to loue one another Iohn 13 3â— and 15.12 for heereby shall all men know that we are his Disciples if we loue one another This is my Commandement that ye loue one another as I haue loued you greater loue then this hath no man when any man bestoweth his life for his friends Great was the loue of God toward vs as appeareth by many circumstances considerations For he loued vs first not we him 1 Iohn 4 â— Iohn 15 1â— as Christ chose his Disciples not they him Heereby God coÌ„mendeth setteth foorth his loue toward vs that he loued vs first and not we him Againe he loued vs when we were not wheÌ„ we had not our birth or being he chose vs to be a peculiar people vnto himselfe before the foundations of the world as Rom. 9. Rom. 5 12 Before the children were borne and when they had done neither good nor euill it was said Iacob haue I loued Thirdly he loued vs when we were enemies vnto him he was found of vs when we sought not after him nay when we fled from him and rebelled against him as Ro. 5 6. 10. Christ when we were yet of no strength at his time died for the vngodly so as God setteth out his loue toward vs seeing that while we were yet sinners Christ dyed for vs. Fourthly he loued vs frankly and freely without any merits or desarts of our owne Ferus Anâ— 1 Iohn 4. but of his owne meere grace and fauour onely Our saluation is wholly of grace We are elected according to the good pleasure of his will Ephes 1 â— Wee are called with an holy calling not according to our works but according to his owne purpose and grace 2 Tim. 1 9. Wee are iustified freely by his grace without the works of the Law Rom. 3 24 28. We haue saluation of grace not of our selues It is the gift of God not of works lest any man should boast Eph. 2 8 9. Lastly the loue of God is so great that he spared not his owne Sonne but gaue him to the death That whosoeuer beleeued in him should not perish â—â—hn 3 16. but haue euerlasting life If then the loue of God bee such and so great to his seruants that he loued them first freely when they were not when they were his enemies spared not his well-beloued Sonne for them how great should our christian loue be one to another to promote the good one of another and to releeue the necessities one of another We know the grace of our Lord Iesus Christ that he being rich Cor. 8 9. for our sakes became poore that we thorough his pouerty might be made rich Whosoeuer therefore hath this worlds good and seeth his brother haue neede and shutteth vp his compassion froÌ„ him how dwelleth the loue of God in him Wherefore let vs not loue in word neither in tongue onely as Caine which was of that euill one and slew his brother Iohn 3 17 〈◊〉 19. but in deed and
or in the publicke ioy of the Church do mourne cannot in truth perswade their owne hearts that they haue anie part or portion in the body of Christ Wherefore whensoeuer God taketh away any principall stay of Church or Common-wealth we haue cause of mourning and humbling our selues vnder Gods iudgement When the husbandman layeth his Axe to the root of the tree or vndermineth the ground about it we can not doubt but he meaneth the felling and falling of it Or when wee see a Gardiner take away the hedge or wall of his garden Esay 5 5 6. plucke vp by the roots the cheefest choisest plants disfigure the ornaments and beauty of it and lay it open for the beasts to enter we may gather hee mindeth not to continue but deface the Garden Or when a Carpenter pulleth downe the master-peeces and postes that doth hold vp the whole frame and layeth the foundation euen with the ground wee may coniecture by these meanes that he meaneth to remoue the building to another place So when we see the euident footsteps of Gods wrath and begin to discerne the fire of his iealousie breaking out by the smoake beginning to appeare in taking away seruiceable men as plaÌ„ts of his own garden as pillars of his own house and as branches of the Tree which his right hand hath planted we must lay it to our hearts as tokens going before destruction This our Sauiour handleth Matth. 42 32 33. speaking of the signes going before his glorious appearance at the end of the world Learne the Parable of the Figge tree when her bough is yet tender and it putteth foorth leaues yee know that Summer is neere so likewise yee when ye see all these things know that the kingdome of God is nere euen at the doore And now beloued behold and consider lift vp your eies and looke how God hath dealt with vs and marke whether his dealings toward vs be not tokens of his anger and fore-runners of his iudgements Hath hee not taken from vs a most worthy Prince our late Soueraigne who by the course of nature might haue liued longer Of whom wee may truly say as Dauid did 2 Sam. 1 24. Ye daughters of Israel weepe for Queene Elizabeth who clothed you with Scarlet and pleasures and hanged Ornaments of Gold vpon your apparrell P. oâ— 31 2â— Or else as Salomon doth speaking of a good woman Many daughters haue done vertuously but thou surmountest them all She opened the house of the Lord in the first yeere of her reigne as good K. Hezekiah did shee called backe the reuerent Ministers fled out of the land as Eliah into the wildernesse through the tyranny of Iezabel she brought in the pure worship of God cast out the Romish abhominations set forth the seruice of God in a knowne tongue repealed the bloody acts of the persecutors and therefore she thus honouring God and aduancing his Gospel he likewise exalted her Throne on high as the Throne of Salomon 2. Samuel 2 ver 30. so that she shined in her time in the world as if all the firmament thereof had bin but one starre and as if in all the cope compasse of heaueÌ„ there had shined none but she This starre is now set and gone downe which should go neere vnto vs and pierce vs to the quicke and make vs seeing a great Prince is fallen in Israel neuer to forget the great works which the Lord did among vs by her happy hand Besides hath not the Lord taken from vs many lights out of the Vniuersity whence flowed many comfortable streames that watered the Garden of God many out of Cities and particular Churches wherby the Church hath receiued a deepe and dangerous wound and yet we seeme to haue feared consciences and to be past feeling When the vitall parts begin to faile or to languish the life of the body is in hazard While the disease or distemperature is in the outward parts farre from the head or the heart there is hope of health and recouery but when the liuely parts begin to waste and consume by little and little it is a signe of the decay of life and of the approch of death Howsoeuer therefore the greatest part neuer lay these things to their hearts nor interprete them as present tokens of imminent danger and iudgement yet we that haue learned better things ought to consider that as they are taken away from the euill to come â— 57 1 2. â—gs 22 20 rest quietly in the graue as in a bed euen so they haue left vs behinde for the euill to come Vse 3 Lastly it is our duty to pray to God to stay his hand to shew mercy to his Church and to poure out the full Viall of his vengeance vpon his enemies that know him not Psal 79 6. Ieremy 10 25 and vpon the Nations that call not vpon his Name This the Prophet practiseth Psalm 74 2 19 20 21 22. Thinke vpon thy Congregation which thou hast possessed of old and on thine inheritance which thou hast redeemed and on this Mount Sion wherein thou hast dwelled We see how he putteth God in minde of his Couenant and entreateth him to strike through the loynes of his enemies to their destruction to maintaine his own cause and to spare his people the sheepe of his own Pasture the dwelling place of his own Name and the Congregation of his poore afflicted ones So when in like manner we behold the hand of God vpon his owne Sanctuary to begin iudgement at his owne house let vs call vpon him to consider whereof wee are made and to remember that we are but dust This did the Prophet Habakkuk when God threatened to enter into iudgment with his church O Lord I haue heard thy voice and was afraid O Lord reuiue thy worke in the midst of thy people in wrath remember mercy Hab. 3 2. Where hee teacheth that whensoeuer wee heare of the threatnings and iudgements of God we must pray him to repaire and restore the state of the Church which is ready to perish who is able to heale the wound that his owne right hand hath made True it is the great sinnes of this Land do cry out against vs may iustly prouoke him to make hauocke of all yet let vs call for mercy at his hands and stay the course of our sinnes that so he may stay the stroke of his iudgements CHAP. XXI IN this Chapter â—e diuition â—â—es chapter we are to obserue four principall pointes First the battaile fought betweene Arad King of the Canaanites the Israelites Secondly another murmuring of the people the last recorded in this Booke which God punisheth with fiery serpents cureth them with a brazen serpent Thirdly their happy proceeding in their journey toward the Land of promise where God gaue them water and brought them to the borders of the Amorites Lastly the victories which Israel obtained on Sihon King of the Amorites and Og the
The Lord is neere to all that call vpon him yea to all that call vpon him in trueth he will fulfill the desires of them that feare him he also will heare their cry and will saue them Thus the Lord Iesus being zealous in prayer confesseth that his father alwayes heareth him Iohn 11. â— Thus the Angel telleth Cornelius That his prayers are heard Thus the Apostle also teacheth Iam. 1.5 Acts 10 â— If any man want wisedome let him aske of God which giueth to all men liberally reprocheth no man and it shall be giuen him And in the last Chapter Iam. 5 1â— 17 18. Is any among you afflicted let him pray and the prayer of faith shall saue the sicke Helias was a man subiect to like passions as we are he prayed earnestly that it might not raine and it rained not on the earth for three yeeres and sixe moneths and he prayed againe and the heauen gaue raine and the earth brought forth her fruit The reasons to assure vs of this truth are Reason 1 first the prâ—mise gone out of his own mouth and the assurance of his owne word who can neuer deceiue nor falsifie his truth This is it which Christ our Sauiour vrgeth Matth. 7.7 8. Aske and it shall be giuen you Seeke and yee shall find Knocke and it shall be opened vnto you for whosoeuer asketh receiueth and he that seeketh findeth and to him that knocketh it shall bee opened This is the ground and foundation of our faith in prayer to wit the promise of God without which we can haue no confidence or trust in the mercy of God Againe what man heareth not accepteth Reason 2 not granteth not the requests of his children that come vnto him Men that are euill and corrupt that haue scarce a sparke of the loue that is in God will not turne away their eyes from the miseries of their children much more then will God open the treasures of his graces to bestow vpon vs. This comparison our Sauiour presseth Mat. 7.9 10 11. Where the doctrine hath his confirmation What man is there among you which if his sonne aske him bread would giue him a stone Or if he aske fish will he giue him a serpent If ye then which are euill can giue to your children good gifts how much more shall your Father which is in heauen giue good things to them that aske him And the Prophet saith â— 49.15 Can a woman forget her child and not haue compassion on the sonne of her wombe though they should forget yet I will not forget thee Let vs come to the vses of this doctrine Vse 1 First it teacheth the blessed estate of the Church and a great priuiledge that the faithfull haue so that no man should say 〈◊〉 3 14. It is vaine to serue God and what prosit is it that wee haue kept his commandements and that we walked humbly before the Lord of hostes But it will be said Heere they are in troubles and torments here they suffer sorrowes and afflictions euery day Be it so â— 8.37 38 Yet herein they are more then conquerors through him that loued them so that neither life nor death shall separate them from Iesus Christ our Lord. The Lord is the Sunne and shield vnto vs â— 84 11. the Lord will giue grace and glory and no good thing will he withhold from them that walke vprightly So then their tribulations and afflictions shall not hinder their blessednesse but by manifold troubles we shall enter into happinesse and euerlasting life Let our present care bee to serue the Lord and then we shall bee safe vnder his protection and not feare what man can doe vnto vs as the Prophet teacheth Psa 118. 5 6 7. I called vpon the Lord in trouble and the Lord heard me and set me at large the Lord is with me therefore I will not feare what man can do vnto me I shall see my desire vpon mine enemies Let vs therefore walke worthy of this blessed estate and condition seeing wee haue God neere vnto vs and ready to heare vs so often as we poure out our meditations before him There is no comfort like vnto this in this life whereby we obtaine health in sicknesse riches in pouerty safty in danger rest in trouble ioy in sorrow comfort in aduersity So then howsoeuer the vngodly accounteth the life of the faithfull contemptible and miserable aboue all other yet wee see one are truely happy but they For if I can say I haue been hungry and the Lord hath fed me I haue been naked and he hath cloathed me I haue beene sicke and he hath restored me I haue been in dangers and hee hath deliuered me I haue a blessed experience of Gods fauor giuen vnto me and an assurance of future happinesse reserued for me in the heauens Vse 2 Secondly let vs acknowledge it to bee our duty to call vpon him in the day of trouble and in all our necessities to come vnto him For if the righteous cryeth and the Lord heareth him yea deliuereth him out of al his troubles let vs flye vnto him Pro. 18.10 the name of the Lord is a strong tower the righteous â—unneth vnto it and is exalted Heere is the onely refuge of the godly against all troubles and aduersities hereby we are instructed to whom we should runne and repaire in all need and necessities A strong Castle secureth those that flye vnto it for succour and defence Such is the fauour of God toward the elect in Christ who are sanctified by the holy Ghost he protecteth those that flye vnto him and they shall abide in the shadow of the Almighty This the Prophet presseth Psal 50.15 Call vpon mee in the day of trouble so will I deliuer thee and thou shalt glorifie me Let vs not looke to the hilles or mountaines to men or Angels let vs not trust in friends or in riches in power or policy but know that our helpe cometh from the Lord which hath made heauen and earth who will preserue our going out and our comming in from henceforth and for euer This serueth to condemne the Church of Rome Ioh 14.13 1 Ioh 2.1 who refuse the mediation of Christ to come vnto God and set vp Saints and Angels in his place to vsurpe his office But we are sure that Christ Iesus wil neuer faile vs nor cease to discharge the calling appointed vnto him of his Father Why then doe we not goe directly vnto him that gently calleth and louingly allureth vs Come vnto me all ye that are weary and heauy laden Matt. 11 18. and I will refresh you Thirdly doth God heare vs when we call Vse 3 and when we aske doth he answer Then it standeth with the right of reason and with the law of equity to heare him when hee calleth vpon vs and cryeth vnto vs. For whensoeuer we pray vnto God we speake vnto him and call vpon him to heare vs. Whensoeuer the
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
sicknesse is from God the manner of it the measure of it the time of it the matter of it is of God which giueth good assurance and affiance that God will be mercifull and gracious vnto vs seeing he striketh vs that is our Father and in the stroke be it neuer so sharp he cannot forget his former compassions but he will make all things fall out to further our saluation neither will hee lay more stripes and strokes vpon vs theÌ„ we shall be able to beare He will make a way for vs to escape 1 Cor. 10 13. Psal 56 8. Psal 11 3. Cant. 2 6. he will make our bed in all our sicknesse hee putteth our teares in his bottell his left hand is vnder our head and his right hand doth embrace vs. Let vs comfort one another in these things Vse 3 Thirdly it standeth vs vpon whensoeuer his hand is vpon vs to seeke to him for health that smiteth and no man healeth that maketh the wound and no man restoreth We are directed by this consideration to whom to seek for our recouery to wit first to the hand that striketh and next to goe to mans helpe which is his ordinance We must not first seeke to the Physition as Asa did 2 Chron. 16 13 but first be reconciled to God the chiefe Physition of soule and body and pray vnto him in our trouble as Hezekiah did Esay 38 2. Let vs neuer looke that any means be they neuer so excellent shall profite vs and prosper with vs vntill we be at peace with God and haue renewed our repentance from dead works for our daily sinnes This the Apostle sheweth Iam. 5 13. Is any among you afflicted let him pray This condemneth those that seeke to witches and wizards and forget the God of their saluation 1 Sam. 2 6. who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe Let vs thereby be put in mind of our death which is Gods messenger and serieant to arest vs and to bring vs into his presence Let vs euer prepare our selues to depart in peace cOnsidering that as the home of death shall take vs so the day of iudgement shall finde vs. Here we repent or else we repent neuer Chrys hoâ— de Lazaro Basil de moral 1. Reg. 2. Here is time of changing and turning but after this life there is no more place of repentance but an horrible expectation and fearefull looking for of iudgement which shall deuoure the aduersaries The Scripture teacheth that Caine that euill man was of euil one and slew his brother wee may multiply thousands of yeares since he vttered that fearefull and comfortlesse speech Gen. 4 13. My sinne is greater then ca be pardoned my punishment is greater then can bee suffered yet when Christ shall breake the heauens and come to iudge the quicke and dead hee shall appeare no otherwise at the last day theÌ„ as he was taken out of this life The like wee might say of Esau of Saul of Iudas and of others who ended their daies in desperation as they died so they shall be iudged abide for euer after iudgement As they turned not to God their Creator while they liued so they shall receiue no ease or alteration in their estate when they are once departed and haue receiued iudgement of whom we may say as Christ once spake of Iudas It had beene good for these men if they had neuer beene borne Mat. 26 24. For not to bee is ten thousand times better then euer to be in a liuing death in coÌ„tinuall horrour and desperation where their worme dieth not the fire neuer goeth out Mark 9 4â— This was the vse that Hezekiah made of his sicknes Es 38 10 11 I said in the cutting off of my daies I shall goe to the gates of the graue I am depriued of the residue of my yeares I saide I shall not see the Lord euen the Lord in the Land of the liuing I shall see man no more among the Inhabitants of the world Wherefore in sicknesse we are taught to seeke health of God and to bee put in minde of our mortality Lastly when God hath shewed mercy vpon Vse 4 vs in our deliuerance let vs spend the residue of our daies in a godly conuersation It is a common and ordinary matter to make solemne promises and protestations to becOme new men if we recouer Many do then lament the former errors and ignorances of their life but when they haue obtained mercy at the hands of God when they haue found a blessing and beene restored they become as leud and prophane as they were before And this moued Christ our Sauiour to exhort the impotent man to sinne no more lest a more greeuous iudgement were brought vpon him Ioh. 5 14. We see how Hezekiah being healed the third day after he went vp to the house of the Lord to praise him 2 King 20 â— Esay 38 18 to speake of his goodnesse who had seene his teares heard his praiers and who had remoued his afflictions The graue cannot confesse thee death cannot praise thee they that goe downe into the pit cannot hope for thy truth but the liuing the liuing hee shall confesse thee as I do this day the father to the children shall declare thy truth This duty is required of vs al when we are deliuered from our sicknesse or sorrow from trouble calamity to be thankfull to God and mindfull of his mercy Let euery one examine his owne heart how he hath practised this duty what vse he hath made of his affliction There is none of vs but hath a blessed experience of Gods goodnesse toward him hee hath oftentimes preserued vs from dangers restored vs from sicknesse deliuered vs from diseases freed vs from troubles happy are we if thereby we haue profited vnto amendment of life and in the study of godlinesse and be carefull that we fall not backe againe into our former offences We must not be like to Pharaoh who returned to his vomit and the hardnesse of his heart â— 7.13 14. after hee was freed from the plagues of God lest with him we be destroyed by the iust hand of God The Lord sent fiery serpents among the people which stung the people so that many of them died God might haue destroyed these euer-murmuring Israelites by the Canaanites or Edomites their aduersaries hee hath men and Angels at his booke and commandement to afflict them and ouerthrow them but he sendeth stinging serpents which tormented theÌ„ and a multitude of venomous beasts vpon theÌ„ that they might know that where with a man sinneth by the same also he shall be punished as we shewed before The Doctrine from hence is that GOD hath all creatures in his owne hand â—ctrine â—d hath all â—atures eueÌ„â—â—malest to â—ploy in his â—uce which â—ing â—ent do â—euaile and he armeth them at his owne pleasure to execute his will and being so imploied they
nine There are none found that returned to giue God praise saue this stranger that was a Samaritan Secondly seeing we must giue God thanks Vse 2 for benefits receiued of what sort soeuer they be then especially we must praise him for spirituall blessings that are of an higher nature belong to a better life This the Prophet Psa 103 1 3. thought vpon prouoking himselfe to praise the Lord preparing his hart with his tongue to extoll his mercies he beginneth with this Which forgiueth all thine iniquities healeth al thine infirmities For wel did he know that if a man enioyed the world at wil and yet wanted the perswasion of the pardon of his sins and reconciliation towards God it were nothing For what shall it profit a man if hee win the whole world and lose his owne soule c. Mat. 16 26. When Israel was oppressed in Egypt it was ioyfull tydings to heare of a deliuerer and they rendred praise to God for their deliuerance When they had bin carried to Babylon and accomplished the yeares of their bondage prophesied by Iere. 25 12. and the Lord brought again the captiuity of Sion they seemed at the first like them that dreame Ps 126 1 2. Then was their mouth filled with laughter their tongue with ioy then the heathen confessed The Lord had done great things for them Then the church sang The Lord hath done great things for vs wherof we reioyce Suppose the case stood with any of vs bodily as it standeth with al of vs spiritually without any supposition at all that we were taken by enemies bound in chains cast into prison sticking fast in the mire pinched with famine and wasted with despaire of euer comming out of such a dungeon that lying thus without helpe or hope a king shold come vnto vs smite off our fetters free vs out of prison pay our ransome and promote vs to honor in his kingdome would we not render vnto him al possible thanks depend on him all the daies of our life But we are deliuered from greater enemies and from greater dangers from sin hell death darknesse the diuell and damnation For as the diuell doth exceede all bodily enemies and hell fire infinitely surpasseth the pains of this life which endure but for a season so we must consider that our deliuerance being greater our Thankesgiuing must not be the lesse but our praise must bee answerable to his power who hath cut the cords of our enemies and restored vs into the glorious liberty of the sons of God Let vs acknowledge our selues tied to this duty to offer to him the offering sacrifice of praise for the spiritual blessings of our redemption and saluation for his word Gospel he hath not so dealt with euery nation people This is the onely recompence that we can make him to giue him all the glory How shal we requite his mercies Ezek. 16 4 5 6. who finding vs neither washed in water nor swadled in clouts nor pittyed of any but cast out in the open field to the contempt of our person and polluted in our own blood couered our filthinesse annointed vs with oyle cloathed vs with broidred worke girded vs with fine linnen decked vs with ornaments and entred into a couenant with vs to become his Shall wee come before him with burnt offerings and Calues of a yeere old Will the Lord be pleased praised with thousands of Rams and with ten thousand riuers of oyle All these be as nothing For all the beasts are his and the beastes on a thousand Mountaines yea all the world is his and whatsoeuer therein is Psal 50 10 14. The seruice sacrifice wherein he delighteth is an humble contrite and thankfull heart which is more acceptable to him then all sacrifices that haue hornes and hooues Offer therefore vnto him praise and pay thy vowes vnto the most High which thy lips haue promised in the presence of all his people Vse 3 Thirdly let vs acknowledge this truth that his name is most glorious and confesse the greatnesse of his name to be worthy of al glory Let vs not set vp our owne names nor sacrifice to our owne nets nor say wee haue escaped by our owne power but thorough the fauour and kindnesse of God as the Prophet teacheth Psalme 124 1. Let vs not claime the praise of God to our selues nor rob him of his honour but confesse that his mercy endureth for euer This vse the Prophet teacheth Psal 8 1 9 where setting downe many arguments of the praise of God which he sheweth in the earth he concludeth the maiesty of God to be worthy of all honor O Lord our Lord how excellent is thy name in all the world None can praise him aright except hee be touched with a feeling of Gods greatnesse goodnesse and maiesty euen as our prayers are colde when wee haue a small and slight feeling of sinne Vse 4 Lastly seeing praise and glory is due to God for his blessings it is our duty to pray for thē and to aske them at his hands When the Prophet Psal 50 15. had stirred the people vp to offer vnto God praise he addeth withall Call vpon him in the day of troble so will he deliuer thee and thou shalt glorify him For when wee come to him by praier and haue experience of his goodnes who deliuereth our soul from death our eies from teares and our feet from falling and are assured that our helpe commeth neyther from the East nor from the West nor frō the wildernesse that is from the North nor South inasmuch as Iudea was on both sides included and compassed with a Desert Psal 75 6. we are hereby prouoked and pricked forward to cast downe our selues and all our glory at his feet to magnifie his mercy to exalt his praise on high and to say with the Prophet Ps 115 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the glory for thy louing mercy and for thy truths sake But if we trust in our owne strength and rest in our owne labours and think the good things we possesse be the works and fruits of our own hands not the blessings gifts of God we shal neuer giue him praise for them but set vp our selues in his stead to the dishonor of his name to the confusion of our owne faces and to the hindering of the course of his blessings toward vs. Let vs therfore confesse that euery good and perfect gift commeth downe from aboue from the father of lights and then wee shall render him the Calues of our lips Verse 18. O Well whom the Princes digged c. We haue already declared in the former doctrine that the people gaue thanks to God for sending them water miraculously and supplying their want in that necessity Here we see offred to our consideration who were the chiefe workemen and principall Labourers in digging the Well the Princes Heads of the people the
sword and trouble of war to be thankfull for our long peace and prosperity and pray for the continuance thereof among vs. We may sit euery one vnder his Vine and vnder his Figge-tree we may rest in peace in our gardens and Orchards reasoning of the wayes and conferring of the word of the Lord whilst manie of our neighbor-Nations are shaken and tossed with the tempest of wars and all things round about vs are in an vprore Let vs desire God to spare them and bee touched with a feeling of their sorrowes And if there be such fearefulnes and deuouring in the sword let vs cast off all dissentions and debates let vs cut the cords of all contention and liue peaceably as brethren one with another Hereunto the Apostle Iames perswadeth ch 3 15 16. 4 1 2 This wisedome descendeth not from aboue but is earthly sensuall and diuellish for where enuying strife is there is sedition all maner of euil work From whence are warres and contentions among you Are they not hence euen of your pleasures that fight in your members Let vs take heed we giue no occasion of contention nor sow the seedes of diuision which in time to come may yeelde a comfortlesse croppe of cares and conf sions Let vs not go forth hastily to strife lest thou know not what to doe in the end therof when thy Neighbor hath put thee to shame Pro. 25 8. It is in vain to desire considerations and conditions of peace when we haue layde the foundations of warre like as the bow being drawne and the Arrow discharged it is too late to wish it may doe no hurt where it falleth For after that the coales of contention be once kindled there is no long expectation for the fire to flame and burne amaine with a swift course euen as when a cloud is gathered to his thicknesse the storme of raine that hath bene long in breeding is ready to fal and disperse it selfe It belongeth to all wisemen to foresee a mischiefe before it happeneth â—â—iard hist â—â—b 4. et 10 it is the reward of men vnhappie to lament it when it is once felt The counsell is without fruite that commeth after the fact it is too late to apply the remedy when the euil is hapned The souldier serueth to no turn that beginneth to march when the battell is done The Medicine that is ministred out of time worketh not to the benefite of the Patient It is too dangerous to broach a vessel of poison and haue the vertue of the Antidote or counter-poyson vncertaine or farre to seeke A smoke suffered long to continue conceiueth a sparke a sparke of fire let alone ingendreth a flame and the flame burneth without mercy and measure Let vs therefore resist the first beginnings as it were the first motions of malice and strife Small things increase by concord great things fall and come to ruine by discord and disunion We must therefore desire peace and follow after it albeit it seeme to flye from vs let vs pursue it with all our strength vntâ—l we ouertake it bring it home as a blessing into our owne houses and habitations as a man of warre concludeth 2 Sam. 2 26. Shall the sword deuoure for euer knowest thou not that it will be bitternesse in the latter end how long then shall it bee ere you bid the people returne from following their brethren As if hee should say If we shall ioyne army against army and forces against forces wee shall fall downe on euery side one brother shall deuoure and destroy another without pitty and compassion This serueth to reprooue those that prouoke to baâ—tell without cause and delight in warre as in a matter of sport and play who delight to shed blood as water Thus speaketh Abner Captaine of the hoast 2 Sam. 2 14. Let the yong men now rise and play before vs. Whereby we see that murther is made as a game pastime to laugh at Let euery man liue contented with his owne estate Great is the benefit of contentation Beware of ambition and aspiring thoughts The power of many rising suddenly to heighth and Soueraignty 〈◊〉 â—â—st Hal. 〈◊〉 taketh end with a ruine more suddaine They are like to a tree that groweth till he commeth to his height and then is plucked vp by the roots in a moment The heauy stone commonly ouerwhelmeth it selfe with his own waight Whosoeuer coueteth the fruite and neuer considereth the height of the tree whereon it groweth let him take heed that whiles he laboreth to climbe to the top he fal not with the boughs which he clasps and embraceth with both his armes It is the part and property of a wise man to consider alwayes his owne estate whereas the vaine ambitious man liueth for the most part in the remembrance contemplation of those things which make him to forget himselfe Let vs therefore all labour in our places to quench this thirst before it doe grow to be as a dropsie that can neuer be cured especially it standeth great men of high callings vpon euen the greatest men of highest callings in hand to looke to this swelling of the heart an euill whereunto they aboue all other are most inclined that they lift not vp their hearts against their Brethren Deut. 17 10. neyther forget that they are mortall and fraile men Lastly seeing the sword respecteth no person neither old nor yong neither learned nor Vse 3 vnlearned but destroyeth father and son maketh the wise widdow and the childe fatherlesse it is our parts when we see such iudgements present or imminent to humble our selues vnto God to desire him to remoue the fearfull noise and rumor of warre and in the meane season to pray that wee may vse our peace aright lest he bend his Bow and shoote his Arrowes and draw his glittering sword vpon vs. We see how Hezekiah when he saw the hoast of the King of Ashur sought the Lord carefully and prayed vnto him to fight their battels 2 Chro. 32 20. 20 3. so Iehoshaphat when a great multitude banding themselues together came against him set himselfe to seeke the Lord reconciled himselfe to him asked counsell of him proclaimed a Fast thoroughout all Iudah Thus the Prophet Lam. 5 20. considering that the strong men were troden down and the enemy reioyced at their trouble prayeth vnto God because the sword deuoured without and the people were ledde into captiuity Behold O Lord how I am troubled my bowels swell mine heart is turned within me for I am full of heauinesse the sword spoyleth abroad as death doth at home VVe liue as yet in great plenty and prosperity we enioy life and liberty we sleepe quietly in our beds and rest in our houses in peace we heare not the sound of the trumpet the clattering â—f armour the fury of the enemy the noise of gunshot the cry of the wounded we see not the blood of the slaine on the right hand and
theÌ„ seeing he hath railed on the hoast of the liuing God Whereby it appeareth how he strengtheneth his faith by the experience that he had in time past of Gods helping hand nothing doubting but the same God that had preserued him from the iaw of the Lyon and the paw of the Beare would keepe him in this single combate with that Champion that defied Israel This the Apostle Paul also concludeth 2 Cor. 1 9 10. We receiued the sentence of death in our selues because we should not trust in our selues but in God which raiseth the dead who deliuered vs from so great a death and doth deliuer vs in whom we trust that yet heereafter he will deliuer vs. The Reasons follow First his gifts are freely and frankly bestowed he neuer repenteth Reason 1 of them he neuer changeth nor altereth that which is gone out of his mouth he giueth liberally and reprocheth no man Therefore the Apostle saith Rom. 11. The gifts and calling of God are without repentance so that whom he loueth he loueth to the end Iohn 13 1. and where hee hath once shewed mercy he will perseuere in in his kindnesse and he that hath begun his good worke in vs will perfect the same vnto the day of Iesus Christ He neuer waxeth weary of well-doing but delighteth in the works of mercy When the Lord would reueale to Abraham the father of the faithfull his decree touching the destruction of Sodome he maketh this the reason and motiue to moue him vnto it because he had begun already to shew him mercy Shall I hide from Abraham my seruant that thing which I doe seeing that Abraham shall be indeed a great and mighty Nation and all the Nations of the earth shall bee blessed in him Gen. 18 17 18. If then he neuer repent him of his gifts that he hath bestowed nor reuoketh the riches of his graces that he hath granted Then we see that the giuing of one gift assureth that a multitude shall follow after as Leah said A company commeth Secondly he is mercifull to his enemies and Reason 2 them that hate him to such as neuer seeke after him or the knowledge of his wayes hee maketh the Sunne to shine and the raine to fall vpon the godly and vngodly yea his mercy stretcheth to the beasts of the field and the fowles of the ayre He prepareth showers for the earth he maketh grasse to grow vpon the Mountaines he giueth to beasts their food to the yong Rauens that cry Psal 147 8 9 and 36 6 7. He saueth man and beast so that we may boldly say How excellent is thy mercy O Lord thâ—refore the children of men trust vnder the shadow of thy wings He is mercifull to our bodies in him we liue and moue and haue our being hee hath giuen vs life and breath much more therfore will he be the GOD of our spirits and maintaine our spirituall life with the continuance of his graces and sending fresh supply of his Spirit after he hath once giuen vs faith and wrought our conuersion he which hath vouchsafed some portion as it were the first fruites of his mercy will adde greater store of mercy vnto it as it were store vpon store and heapes vpon heapes The vses are next to be considered First Vse 1 we learne from hence to acknowledge his great mercy that maketh mercy the seale of mercy and one grace as the pawne pledge of receiuing and obtaining a new grace O the vnspeakable mercies of God who can sound the bottome of them or who can ascend vp to the height of them Can any tongue expresse or hart conceiue this goodnes of God teaching vs to draw an argument from his first mercy to a second and from a second to a third alwayes to arise from one degree to assure another to conclude a farther proceeding from the first beginning What man or woman hath not receiued thousands and ten thousands of mercies from the Father of mercies 2 Cor. 1 3. and much consolation from the Father of all consolation and thereby so many comforts to his owne soule to assure him that he will neuer forsake him so that we may boldly with a cheerefull heart say Lord be mercifull to vs because thou hast begun to be merciful we haue receiued much mercy therefore continue thy mercy toward vs not because wee haue beene good and profitable seruants to thee or haue deserued thy fauour but because thou hast beene gracious to vs. If our owne workes if our obedience if our righteousnes were to be made the ground reason to perswade the Lord to haue compassion on vs we should build vpon a weake and sandy foundation our comfort were gone and our hearts should faile vs. For we know our owne wickednesse and our sinnes are euer before vs. But since former mercies are arguments of further mercies and the granting of one grace is a key to vnlocke the ga e and open an entrance for the rest to follow since the first loue is a testimony and token of more loue to be shewed and continued we abound with such arguments to moue his Maiesty blessed be his Name for them whereby we may be assured that he will adde mercy to mercy and fauour to fauour Thus we see how fruitefull the louing kindnesse of God is alwayes producing more as one Corne encreaseth an hundred fold This was the stay and staffe of Paul the Apostle when he was in danger of death and was brought vnto his answer At my answering no man assisted me but all forsooke me I pray God that it may not be laid to their charge notwithstanding the Lord assisted me and strengthened me that by mee the preaching might bee fully knowne and that all the Gentiles should heare and I was deliuered out of the mouth of the lyon the Lord will deliuer me from euery euill work and will preserue me vnto his heauenly Kingdome to whoÌ„ be praise for euer euer Amen 2 Ti. 4 16 17 18. Secondly it is a speciall comfort to the afflicted when they are fallen into diuers tentations Vse 2 For when the Tempter cometh vnto vs and perswadeth vs that God hath cast vs off for euer and that we are none of his tempting vs to despaire of his mercy and suggesting vnto vs our vnworthinesse let vs record and recount Gods former mercies taking sweete comfort therein and stirring vp our selues to praier with assurance to be heard If he go about to perswade our harts by a strong illusion that we are not effectually called or freely iustified and elected or endued with faith and therefore shall be certainely condeÌ„ned let vs neuer yeeld to Satan nor to his Angels neither to their helpers assistants the flesh and the world When we are entised to commit sin yeeld not to the subtilties and suggestions of the diuell but flye from it and follow after the contrary vertue very earnestly When he calleth to our remembrance our sins
and to come out of the snares of the diuell of whom they are holden captiues In the meane time vntill this wonderfull work of grace be wrought in theÌ„ Who art thou that condemnest another mans seruant Rom. 14 4. he standeth or falleth to his owne master yea he shall bee established for God is able to make him stand Verse 31. Then the Lord opened the eyes of Balaam and he saw the Angel of the Lord standing in the way with his sword drawne The Lord that before opened the mouth of the asse now openeth the eyes of Balaam who is here called the Lord and the Angell of the Lord. Not that his eyes were shut or closed before or that he was blind but his senses were holden that he saw not the Angel of God who appeared in a visible and bodily shape otherwise he could not be seene of the Asse And the Lord Iesus did often appeare in the Old Testament in a bodily shape Galat. 3 4. to teach the Church that when the fulnesse of time should come hee would take vpon him the nature of man made of a woman made vnder the Law Thus hee appeared to Abraham accompanied with two of his Angels Genesis 18 For we doe not reade that God the Father euer tooke vpon him the shape of man or God the Holy-Ghost to shew that the second person in Trinity onely should be incarnate neither the Father nor the Holy-Ghost The senses of this Sorcerer were so astonied that before his eyes were opened he discerned not the Angel standing by him with a drawne sword ready to strike him now he perceiueth the presence of the Angell We learne from hence that we can haue no vse of the senses further then God inableth and blesseth True it is Doctrinâ— We haue vse of the â—ses nor oâ— meanes bâ—fore vs â—â—cept God â—pen our eâ— nothing can be more naturall and nothing seemeth more in our owne power then for the ey to see the eare to heare the hart to vnderstand the hand to handle the foot to walke yet all our senses gestures and motions of the body are ordered at the will pleasure of God We cannot open our eyes to see further then he will and when they are open wee shall discerne no more then blinde men that grope in the darke without his direction Hereunto commeth the example of the Sodomites Gen. 19. who pressing vpon Lot with threatning words and vncleane thoughts and running with rage to breake open his doores The Angels smote them all both small and great with blindnes Gen. 19 and 21 1 They could haue strucken them with sudden death but they are reserued to a greater iudgement and this worke of God is the greater in that their eyes are open they are not vtterly depriued of sight and yet they see or discerne nothing at all Thus they stand amazed going vp downe yet not knowing whither they went That which was one seemed double the thing neere at hand seemed farre off that on the right hand seemed to be on the left that before them seemed to be behind them Thus they see the doore seeke to breake it vp but know not where it standeth or which way to finde it The like we see afterward Chap. 21. when Hagar the bond-woman with her Ismael were cast out of Abrahams house and wandered in the wildernes of Beer-sheba God opened her eyes then shee saw a Well of water Hereunto also come the prayers of Elisha both touching his seruants and the Aramites For when the King of Aram sent horses and chariots and a mighty hoast to take the Prophet who had discouered his secret counsels and his seruant beholding the Army cryed out Alas Master how shall we do 2 Kings 18 19. he answered Feare not for they that be with vs are moe then they that be with them and he prayed saying Lord I beseech thee open his eyes that hee may see and the Lord opened the eyes of the seruant and he looked and behold the mountaine was full of horses and chariots of fire round about Elisha Againe when the Aramites came about him and thought themselues sure of him hee prayed vnto the Lord to smite this people with blindnesse Hee did not pray vnto GOD to kill and destroy them that they might fall into the pit which they had digged for his life neither did hee pray to GOD to take away wholly the vse of their sight and put out their eyes They saw their way they saw the Prophet they saw the townes and cities as they tooke their iourney but they discerned not the way they knew not the cities they perceiued not the Prophet who hee was So then howsoeuer wee haue eyes to see and eares to heare want neither wisedome nor counsell yet we can see heare marke and perceiue no more then God will haue vs our sight is confused as at the building of Babel their language was confounded Reason 1 The Reasons are First because nothing can prosper or be blessed vnto vs without his speciall guidance and direction Wee cannot performe and accomplish any thing except the Lords blessing concurre with the same This the Prophet Dauid teacheth Psal 127. Except the Lord build the house 〈◊〉 127.1 they labour in vaine that build it except the Lord keepe the city the keeper watcheth in vaine Whereby wee see that all the labour and industry of men in gouerning a family or in vpholding a Common-wealth shall proue vaine and vnprofitable vnlesse God guide them and giue good successe vnto them True it is the prouidence of God ruleth ouerall and nothing is vnpossible to him to bring to passe hee is able to change Nature and to alter the course of naturall things For shall any thing bee hard to him who worketh miracles and wonders at his owne pleasure And we must not neglect the meanes but vse them to his glory and our comfort and yet no meanes can doe vs any good any farther then they receiue strength and vertue from him Reason 2 Secondly if wee consider who made all things and gaue them vnto man we shall not greatly maruaile that God hath the soueraignty and dominion ouer all that we haue For who made the eye of man 〈◊〉 4 9 10. who fashioned the eare who created the heart who gaue to men wisedome and vnderstanding Is it not God who maketh al things in all men If then he made the eye how can wee doubt but hee hath power and authority to open and to shut to lighten and to darken to giue sight or to strike with blindnes If hee planted the eare and fashioned the heart it is certaine hee can bore the eare and open the heart or hee can harden the heart and make the eare heauy For as he knoweth what is in the heart so he hath the ordering and disposing of it at his pleasure Vse 1 This doctrine offereth to our considerations very good vses
compelled to giue testimony and witnesse to the truth of God the Lord as it were wringeth and wresteth it out of the mouths of those that be ignorant of him as we see how Balaam in this and the chapter following vttereth excellent and heauenly things albeit against his will of God of the enemies of God of the Church prospering and flourishing thorough his fauour yet he was lewd in life and prophane in heart louing neyther God nor his truth This we see in the Sorcerers in Egypt when they saw and felt the plague of Lice but could not with their enchantments bring foorth the like they confessed This is the finger of God Exod. 8 19. This appeareth farther in the history of Gideon when one of his enemies had told a dreame to his neighbour which hee had dreamed his fellow answered and saide This is nothing else saue the sword of Gideon the sonne of Ioash a man of Israel for into his hand hath God deliuered Midian and all the Hoast Iudg. 7 14. This likewise we see in the Centurion and souldiers that were with him watching Iesus Math. 27 54 when they saw the renting of the veyle the trembling of the earth the opening of the graues the cleauing of the stones and arising of the dead bodies they feared greatly saying Truely this was the Sonne of God Hereunto cometh the confession of Caiaphas an enemy to Christ and to the doctrine of saluation which he persecuted for hee vttered a Prophesie of the death and passion of Christ Ioh. 11 49 50 51 52. It was an extraordinary motion of God that guided his tongue to Prophesie of Christ So he spake afterward in theÌ„ that cryed out at his arraignement Mat. 27 25. His blood be vpon vs and vpon our children which was plentifully performed in its time and season The like we may obserue in Pilate when he was admonished by the Iewes to amend this title of Christ set on his Crosse Iesus of Nazareth the King of the Iewes Pilate answered What I haue written I haue written Iohn 19 22. wherein at vnawares hee is made after a sort a Preacher of the kingdome of Christ who gouerned his tongue as heere hee did the tongue of Balaam The Reasons remaine to bee considered Reason 1 First to leaue the wicked without excuse when they heare the truth For God neuer leaueth himselfe without witnesses no not among the Infidels as the Apostle declareth Acts 14 16 17. Now if the powring downe showers of raine sending the fruitfulnes of the earth feeding all creatures with bodily food be the Lords witnesses and testimonies of his power how much more is the word of God which is the sauour of life vnto life to all that beleeue Forseeing God opened the mouth of Caiaphas as we shewed before to vtter a Prophesie concerning Christ the obstinate incredulity of the Iewes was conuinced when both the cause and vertue of his death was vttered by their owne high-Priest albeit hee spake it in another meaning Secondly he speaketh often in wicked men to encrease their iudgement and bring vpon Reason 2 them the greater damnation If God had not reuealed his truth vnto them their punishment should bee the lesse This wee see set downe Luk. 12 47 48. This appeareth by the words of Christ to his Disciples Math. 7 23. Luke 13 25 26. Many will say to mee in that day Lord Lord haue we not by thy Name prophesied And by thy Name cast out diuels And by thy Name done many great works And then will I professe to them I neuer knew you depart from me yee that worke iniquity Thus Christ vpbraideth the Cities wherein most of his great works were done because they repented not and telleth them it shall be easier for Tyre and Sidon for Sodome and Gomorrha at the day of iudgement then for them Math. 11 22. Thirdly to strengthen confirme his childreÌ„ Reason 3 in the truth reuealed vnto them Great is theyr wauering and weaknesse when God maketh knowne his word vnto them sealeth it vnto them by his signes and sacraments they are full of doubting and theyr faith is mingled with infidelity as wee see in the example of Gideon Iudg 7 14. God appeared vnto him at the thressing-floore commanded him to goe in his might to saue Israel promised him the victory and strengthened him by the signes that he asked yet he remained fearefull faint-hearted after these so many meanes vsed to giue him courage confirmation Iudg. 7 10. Hence it is that God raised vp one in the hoast of his enemies and guided his tongue to be a Preacher and publisher of his truth telling this dreame of his to his fellow that loe a Cake of Barley-bread tumbled from aboue into the boast of Midian and came vnto a Tent and smote it that it fell and ouerturned it that the Tent fell downe which is expounded and interpreted to be the sword of Gideon Wherby we see that God opened the mouth and directed the tongue of this Idolater for the strengthening of Gideon and the furthering of him in his work Now let vs make vse of this Doctrine First Vse 1 behold heerein the greatnesse of his power Name causing his enemies to professe and acknowledge it We see how they resist rebell against God We see how they abide not to submit their necks to his obedience but cast away the cordes of discipline from them yet he ouer-ruleth them ordereth their tongues and disposeth the words of their mouth to his owne glory This is it which the Prophet declareth Psal 8 1 2. This also appeareth in the example of Saul and of the messengers that he sent to take Dauid For the Spirit of God fell vpon them and they prophesied therefore it was a Prouerb Is Saul also among the Prophets 1 SaÌ„ 10 11 and 19 24. This verifieth the saying of the wise man Prou. 16 1. The preparations of the heart are in man but the answer of the tongue is from the Lord that is howsoeuer a man many times mâ—streth an whole Army of thoghts in his minde as it were in battell array and concludeth with himselfe both what how to speake yet man is ruled by a superior power shal speake as God guideth his mouth not as himselfe purposeth and determineth Seeing therefore God frameth vnfit instruments to his owne purpose and maketh them serue for the aduancement of his owne glory we must conclude againe with the Prophet O Lord our Lord how excellent is thy Name in all the world Secondly it is not hard with God to retaine Vse 2 and reserue a people to himselfe in all ages albeit there be neuer so many enemies albeit the Church bee not alwayes visible to the eye and kept in outward beauty He is not tyed to any Nation people or place Let vs neuer feare the decay or destruction of the Church he that did gaine it to himselfe will maintaine it against all the practises and
of mortification to prepare them to the kingdom of heauen but follow the fruites of the flesh the lusts of their eyes and the pride of life so they shall finde their owne death to bee farre differing from the quiet sleepe of the righteous who see by faith the heauens open for them with Stephen and know that the glorious Angels are their attendants ready to conduct and to direct theyr soules into glory They know that their Redeemer liueth and that they shall see God in their flesh with the same eyes Iob 19 2â— albeit theyr reines be consumed within them for the Lord knoweth the way of the righteous As for the wicked it shall not bee so with them Psalme 73.19 20. They shall sodainly bee destroyed and horribly consumed as a dreame when one awaketh O Lord when thou raisest vs vppe thou shalt make their image despised Their death is full of feare and horror â— things â—fying thâ—â— of the 〈◊〉 man they see three fearefull obiects represented before their eyes dismaying all theyr senses and affrighting all the powers of their soules so soone as they apprehend them thorough all which dying without repentance they must passe without redemption or deliuerance to wit death iudgement and hell the one following the heeles of another They shal know the pangs of death they shall appeare at the day of Iudgement they shall feele the torments of hell and fire vnquenchable When they haue runne out theyr miserable and wretched race they shall sodainely be attached and arrested by death death shall call and cry out for iudgement and iudgement shall take them and throw them into hell and perpetuall perdition If a man in this life that hath liued wantonly bene clad gorgeously and fared deliciously euery day should see these three fearefull spectacles the sword to smite him the plague to touch him and famine to consume him it were able to astonish him and bring him to despayre But all these are nothing in comparison of the former for as it is appointed vnto them once to dye Heb. 9 27. which is the entrance into the next plague so after death commeth iudgement which shall be according to theyr works wheÌ„ theyr most secret thoughts shall be written in theyr foreheads and grauen as with a pen of Iron to remayne in remembrance for euer and after iudgement commeth hell fire then shame and contempt shall bee powred vpon them then vtter desperation shall seize vpon them then an eternall separation from the comfortable presence of God shall ouertake them fall vpon them and they shall haue perpetuall fellowship with the diuell and his angels This is it which maketh the vngodly so loth to heare of death and so willing to wish in word to dye the death of the righteous They would liue like themselues but would dye like the faithfull But we cannot seuer and diuorce the life and the death of the people of God they must alwayes go together and follow one the other necessarily Thus wee see as there is great difference betweene the godly and the vngodly in their life so there shall be a greater difference betweene them after this life For albeit all sleepe in the dust of the earth shall awake out of their sleepe 〈◊〉 12 2. yet the godly shall inherit euerlasting life but the vngodly shall go into euerlasting fire prepared for the diuell and his angels This appeareth vnto vs in the parable of the rich man and Lazarus there was a great difference betweene them while they liued vpon the earth the one abounded in riches was clad in purple and fed with dainty fare Lu. 16 22 23 the other was cloathed in rags couered with sores and abounded in nothing but in penury and misery here was a maine difference between theÌ„ But when they went the way of all flesh and were gathered vnto their Fathers then was the greatest difference of all as if the other were not to be thought vpon For when this poore begger dyed hee was carried by the Angels into Abrahams bosome the rich man also died and was buried and was carried into the torments of hel to whom Abraham said Luk. 16.25 Son Remember that thou in thy life time receiuedst thy pleasures and likewise Lazarus paines now therefore is he comforted and thou art tormented This is that great gulfe and wide space set betweene the godly and the vngodly Vse 3 Lastly it is our duty to stirre vp the giftes of God in vs and to take heed we quench not the graces of the Spirit in vs. The gifts of God giuen vnto vs are as a sparke of fire kindled in our hearts our corruptions are as a water seeking to quench them Wherefore it standeth vs vpon to be careful and diligent in kindling this fire and in blowing these coales that the talents committed vnto vs may bee increased and the Lord receiue at his comming his own with aduantage This the Apostle Paul teacheth Timothy who had bene brought vp in the Scriptures of a childe 2 Tim. 1 6. I put thee in remembrance that thou stirre vp the grace of God which is in thee by the putting on of my hands Christ Iesus compareth in the Gospel the grace of God in the heart to a grain of Mustard seed which is small to see to at the beginning 〈◊〉 â—3 31 â—â— 26. but when it is once planted in the fruitfull ground of a regenerate heart it springeth vp incontinently encreaseth speedily spreadeth mightily and prospereth exceedingly If a man at the first beginning of his conuersion haue some little feeling of his wants some weake and faint desire of faith and some small testimonies of his adoption he must remember to be thankfull for these and seeke to increase them by the vse of the Word Sacraments Prayers Meditations Conference and such like helpes that wee may be alwayes proceeding endeuouring striuing asking seeking and knocking to know the heighth depth bredth of the loue of God 〈…〉 we must alwayes grow vpp◠〈…〉 God Psal 143 6. and desire 〈…〉 be giuen vs to supply our weakn◠〈…〉 must long after him as the thirsty lâ—◠〈…〉 should pant after him as the Hart bray 〈…〉 riuers of waters Psal 42 1. Blessed are 〈…〉 hunger and thirst after righteousnes for tâ—◠〈…〉 be satisfied Math. 5 6. He will giue to him tâ—◠〈◊〉 a thirst to drinke of the Well of the water of 〈◊〉 freely If wee haue this appetite vsing all the meanes which God hath appointed and being carefull to honor him for that which wee haue receyued already I am perswaded that he which hath begun this good worke in vs will perfect and finish the same vnto the day of Iesus Christ And let my last end be like his Here is a liuely testimony of the immortality of the soule For if hee had beleeued that man had ended with death and then there had beene no further reckoning nor account to be made it had beene a vaine and
idle thing to desire his last end to be like the righteous We see the vngodly liue and wax olde Iob 21 7 9 13. and grow in wealth their children prosper their houses are peaceable without feare the rod of God is not vpon them they spend their dayes in pleasures and sodainly they goe downe to the graue They are not afflicted with tedious diseases they are not tormented with long sicknesses they go away many times quietly as a Lambe their life is with greater delight their death is with greater ease then the life and death of the righteous But after this life beginneth the trouble and torment of the Reprobate Here they haue receiued their pleasures and the righteous their paines therfore these are comforted and the other confounded They must appeare before the iudgment seate of God they must come after this life to their triall they must all stand at the bar and pleade guilty or not guilty The consideration of this day of account immediately after the separation of the soule from the body made Balaam in this place cry out in the sight and feeling of the blessednesse of the Church Oh let my last end be like his From hence wee learne this principle of our faith Doctrine The reasonable soule of man is immortall That the soule of man is immortali hauing a beginning yet is without ending being seuered from the body it liueth in place either of ioy or of torment either it receiueth the reward of godlinesse or it is plagued and punished for wickednesse This appeareth by many testimonies of the word of God When the Lord had made mans body of the dust of the ground He breathed in his face the breath of life and the man was a liuing soule able to liue of it selfe Gen 2 7 and by it self And afterward it is said Genes 5 24. with Heb. 11 17. Henoch walked with God and he was no more seene for God tooke him away to shew that there was a better life prepared and to be a testimony of the immortality of the soule and the resurrection of the body seeing hee was translated that he should not see death neyther was hee found for God had translated him Hereunto commeth the prayer of Simeon Luk. 2 29. Lord now lettest thou thy seruant depart in peace according to thy word he was ready willing to be loosed from the prison of the body and calleth death a departure from hence Likewise it is sayde in the Parable that Lazarus dyed and was carried by the Angels into Abrahams bosome Luk. 16 22.23 the rich man also dyed was buried and was throwne into the torments of hel And at the passion of Christ hanging on the crosse when the penitent theefe praied Lord remember me when thou commest into thy kingdome hee said Verily I say vnto thee to day shalt thou bee with me in Paradise Luke 23 43. Furthermore when the Lambe had opened the fifte seale Reue. 5 6 9. Iohn saw vnder the Altar the soules of them that were killed for the word of God for the testimony which they maintained Reason 1 The Reasons of this Doctrine are to bee known and considered of vs. First if the soule were not of an immortall Nature the godly of all other should be most wretched their life most miserable vnlesse they did beleeue that a time of refreshing should come from yâ— presence of God and contrarywise the condition of the vngodly should be most blessed and happy This the Apostle setteth downe 1 Cor. 15 19 20. And if the soule did not remaine after this life being separate from the body all Religion and piety were in vaine our preaching and your faith were in vaine Why are we in ieopardy euery houre and why suffer we affliction for righteousnes sake nay why do we not eate and drink for to morrow we must dye Reason 2 Secondly nothing that is immortall and transitory can cite a man before Gods Tribunall or terrifie for sinne vnknowne to any other But the soule of man accusing him for secret sinnes makâ—th him hold vp at his hand at the barre of Gods iudgement seate This we see in Belteshazzer when he saw the palme of the hand that wrote vpon the plaister of the wall of his palace Daniel 5 6. His countenance was changed his thoughts troubled him his knees smote one against another Before he was thus awaked he contemned the true God and blessed his Idols but when God manifested a small token of his power and presence he did shake tremble euery ioynt of him for feare of that sight This is the iustice of God reuenging the sinne of men that they should tremble at his iudgements that wretchedly abuse his mercies The like example we see in Felix albeit he loâ—ked for a bribe and set iustice to sale at offer and proffer yet when he heard Paul dispute of righteousnesse and temperance and of the iudgement to come he quaked and quiuered at that discourse and was not able to endure the mention of it Now if the soule were subiect to mortality and to perish with the body it would not it could not thus accuse man nor draw him before the iudgement seate of God Thirdly the soule of man can reason of immortality Reason 3 it is vnsatiable in seeking knowledge and is not changed or altered with the estate of the body it contenteth not it selfe to rest satisfied with any thing in this life The more it knoweth 1 Cor. 8 â— the more it coueteth desireth to know the more it is able to learn It desireth blessednesse and happines it respecteth glory and good estimation after death it hath many actions and operations aboue sense and the naturall appetite of the body as to loue God to feare God to put our trust in him to beleeue in him to imbrace religion to cleaue vnto God with full purpose of hart The senses of the body cannot climbe and ascend so high to know God and to meditate on heauenly things nay they cannot reason define diuide number or order any thing Therefore the soule that performeth these things is a spirituall substance like vnto Angels not subiect to death or mortality Now let vs come to the Vses of this point Vse 1 of Religion and principle of our Fayth First it serueth to confute condemn all Atheists Epicures Libertines Sadduces and the late vpstart family of loue raised out of the ashes of the olde Saduces Ioseph antiâ— 18 cap 2 â—bel Iudaiâ— cap. 7. which deny the immortality of the soule These defie all Religion and deny any spirits either Angels of God or spirits of diuels or soules of men all which standing at defiance against heauen and bidding battel to the Lord himselfe shall one day know that they had once giuen vnto them immortal spirits when they shall be cast into vnquenchable fire and endure euerlasting torments The Euangelist noteth out this damnable sect of
to be annointed So then we haue heere in this attribute a testimony of the constancy of God Doctrine God is vnchangeably true in al hi◠waies words and works From hence we learne that God is vnchangable infallible faithfull true in al his waies words and works His decrees are immutable and irreuocable and without shew or shadow of turning This is that which the Lord claimeth and challengeth to himselfe I am the Lord Mal. 3 6. I change not I am God and there is none other God there is nothing like me My counsell shall stand and I will do whatsoeuer I will So the Prophet speaketh in the Psalme 105 7 8 10. He is the Lord our God his iudgements are thorough all the earth he hath alway remembred his couenant and promise that hee made to a thousand generations and since hath confirmed it to Iacob for a Law and to Israel for an euerlasting Couenant To this purpose the Apostle saith The guifts and calling of God are without repentance Rom. 11 29. By all these places we see this truth plainly proued vnto vs that God is vnchangeable in his mercy and goodnes toward his Church and Children Reason 1 The Reasons follow to be considered First he is not like vnto man his wayes are not like mans wayes nor his thoughts like vnto mans thoughts but as farre as Heauen is distant from the Earth so farre are the works of God from ours We know by experience the changeable nature of man of whom the Scripture sayth All men are lyars Psal 116 11. He is ready to say and vnsay to affirme and deny with one breath He is constant to day he changeth to morrow He loueth one day and hateth another The people that receiued Christ with great ioy when he rode to Ierusalem not long after cryed out Crucifie him crucifie him It is not so with God whose mercy endureth for euer he falsifieth not his truth neyther altreth the thing that is gone out of his mouth Hee giueth liberally vnto all Iam. 1.5 and reprocheth no man Reason 2 Secondly his loue and mercy to his people is not changeable as the Moone vnconstant as the winde floating as the sea vncertaine as the weather but stable as the earth that cannot be moued out of his place and stedfast as Mount Sion that remaineth for euer Psal 125.1 This will plainly appeare vnto vs if we consider the similitudes and comparisons whereby it is expressed His loue is like to the Couenant of waters as sure as the promise that he made to Noah that the waters should no more ouerflow the whole earth as the Prophet Esay teacheth chap. 54 7 8 9. Reason 3 Againe his goodnesse is as the ordinance of God that hath set an order for Summer Winter for day and night for seed-time and haruest for cold and heat which shall not bee changed therefore the Lord saith by his Prophet If thou can breake my couenant of the day and my couenant of the night that there should not be day and night in their season then may my couenant be broken with Dauid my seruant Ier. 31 35 and 33 20. Nay his mercy is saide to bee more stable then the Mountaines for they shall remoue and the hils shall fall downe but my mercy shall not depart from thee neither shal the couenant of my peace fall away saith the Lord that hath cōpassion on thee Esay 54 10. We see the loue of mothers is tender full of pitty toward their children who bare thē in her womb brought them into the world nourished them with her breasts and refused no base seruice for theyr good yet the Lord saith Can a woman forget her childe and not haue compassion on the sonne of her wombe Though they forget yet will not I forget thee Esay 49 15. Seeing therfore that God is not like to the sonnes of men and seeing his louing kindnesse is firmer then the waters of Noah surer then the couenant of the day faster then the foundation of the Mountaines and stronger thē the loue of mothers toward their children we may conclude that the stablenes of his counsels are as the Pillars of the earth that cannot be shaken and the changeablenes of his goodnesse as the standing Rockes that cannot be remoued Now let vs come to the vses of this Doctrine Vse 1 First heereby we learne that God is to be preferred before all creatures They are changeable and subiect to alteration which agreeth not with the nature of God True it is God hath highly honoured and aduanced man aboue the rest of the works of his hands he made him a little inferiour to the Angels crowned him with glory dignity Ps 8 5 Heb. 2 7. he hath made him Ruler ouer the earth put all things in subiection vnder his feet yet he is subiect to mutability and mortality and must returne vnto the earth out of which hee was taken Great is the excellency of the heauens and the stars yet they shall be changed deliuered from the bondage of corruption into the glorious liberty of the sonnes of God But with God is no change neyther any alteration with the Almighty who remaineth one the same for euer This difference betweene the Creator and the creature betweene God and the works of God the Prophet teacheth Thou Lord hast in the beginning established the Earth Psal 102 with He◠the Heauens are the works of thine hands They shall perish but thou shalt remaine and they all shal waxe old as doth a garment and as a vesture shalt thou fold them vp and they shall be changed but thou art the same thy yeares shal not faile Thus we must magnifie the Lord aboue all creatures that are weake and fraile and acknowledge a great difference betweene the infinite and incomprehensible Maiesty of God subiect to no change at all but remaining the same for euer and the creatures of God subiect to vanity misery Vse 2 Secondly we may from hence assure our selues that God will make vs vnchangeable like himselfe and we may reioyce in the comfort of this his fauour For seeing his nature is vnchangeable and altereth not he will make vs in our measure partakers of immortality when this corruptible shall put on incorruption 1 Cor. 15 53 this weake shall put on power and death be swallowed vp in victory we shall be like the Angels of God nay be transformed into the liuely Image of God to reigne with him in euerlasting glory This is a great comfort vnto vs in these dayes of sorrow to consider that the time will come when our state shall be changed and we continue for euer without change Heere we are subiect to many turnings and returnings but after this life shall be no more place for changing our happines shall be vnchangeable and firmly established with God This the Prophet sets downe Psal 16 12. In thy presence is fulnesse of
of the purpose of Esau Genes 27 41 46 that when the dayes of mourning for his father shold come he would slay his brother beeing desirous to preserue them both but especially Iacob conueyeth him out of the danger she goeth and alledgeth that the daughters of Heth were a greefe of minde and a wearinesse of life vnto her and so sendeth him away from his fathers house for a season She pretendeth the cause to be to take a wise at Padan Aram but concealeth her principall purpose from her Husband and dealeth not only lawfully but wisely and politickly The like we see in Paul perceyuing a dissention in the assembly and a diuision in iudgment amongst his accusers consisting of two parts one of the Pharisies that held the immortality of the soule and the resurrection of the body the other of the Saduces which denyed the one and the other he tooke the occasion and opportunity by his calling and cryed out in the Councell Men and Brethren 〈◊〉 3 6 7 8 I am a Pharisie the sonne of a Pharisie I am accused of the hope and resurrection of the dead whereby he set a rent among them and by that meanes the knot was broken and so theyr malice was abated A lawfull cause and a wise course bring a blessing with them vpon those that delight to follow them A good cause well and wisely handled shall finde a comfortable yssue in the end This we shall attaine vnto if wee make the word of God our Counsellers Ps 119 24 98 99 100. The Prophet found by experience that by his commandements he was made more wise thē his enemies more learned then his teachers more skilfull then the ancient For whosoeuer doth submit himselfe to Gods word shall not onely be safe against the practises of his enemies but also learne him more wisedom then the masters and professors of it Secondly it is our duty to pray vnto God Vse 2 to bee deliuered from them and trust in him for his helpe For vnlesse our helpe bee in the name of the Lord which hath made heauen and earth they will go beyond vs and ouer-reach vs. They deale warily and circumspectly they worke by all meanes lawfull and vnlawfull iust and vniust let it be our wisedom therefore to trust in the wise God and to beg this grace at his hands as the Apostle Iames teacheth chap. 1 5 We must neuer looke to liue in peace or that the world should be reconciled vnto vs neuer maruell as if some strange thing did befall vs when the enemies set their wittes on worke to deuise some mischeefe our refuge must be in God in the time of trouble It is our helpe to craue this helpe This was the hope of Dauid whē mighty buls closed him and the roaring Lyons gaped vpon him he desired God not to bee farre from him because trouble was neere for there was none to helpe him Be not far off O Lord my strength hasten to help me deliuer my soule from the sword my desolate soule from the power of the Dog Psal 22 11 12. So the Apostle craueth the prayers of the Church 2 Thes 3 1 2. So long as we make God our trust and refuge in our affliction be our enimies neuer so cunning and wise wee shall not fall downe vnder the burthen but stand vpright thorough the power and wisedome of God who shall catch the crafty in their owne craft destroy the wisedome of the wise and cast away the vnderstanding of the prudent Iob 5 12. Esay 29 14 1 Cor. 1 19. Thus Dauid prayeth to the Lord 2 Sam. 15 31. O Lord I pray thee turn the counsel of Ahitophel into foolishnes This the Lord heard and brought his heauy iudgement vpon his counsell and person for his counsel was crossed by another hee himselfe was hanged by his owne hand The like we see in Herod in whom wee may behold exceeding craftinesse ioyned with extreame sottishnes and his fury ouercome by excessiue foolishnes How easie a remedy had hee at hand either to haue gone himselfe seeing he supposed it to concern his crowne and kingdome or to haue sent some of his Courtiers vnder colour of accompanying the wise men and so hee could not haue doubted to catch him in his clawes But the wise men go alone Matth. 2 8 9. hee neyther detayneth them with him nor sendeth any with them Thus the Lord from time to time deliuereth his Church from the paw of the Lyon from the tuske of the Bore from the horne of the Vnicorn and striketh all their enemies with the spirit of giddines and astonishment that they become foolish and cannot see the way before them He scattereth the deuices of the crafty so that theyr hands cannot accomplish that which their harts haue enterprized An excellent and sweet comfort to all the seruants of God not to feare the high reaches deepe deuices of their enemies seeing they serue that wise God which taketh the wise in theyr craftines and maketh the counsel of the wicked foolish Vse 3 Lastly this serueth to reproue two sorts of men that esteeme not aright of this worldly wisedome of wicked men For some are offended at their wisedome because it is so great others rest contented in it because it is so excellent This is the weaknes and infirmity of the children of God when they see the glory prosperity and wisedome of worldly men that they are able to reach so farre and ouer-reach by theyr policies many others they are ready to account them the happyest men to ioyne with them and to say Certainly we haue cleansed our hearts in vaine and washed our hands in innocency Psal 73 13. For though they talke presumptuously set theyr mouth against heauen yea and their tongue walketh through the earth yet God hath set them in slippery places and casteth them downe into desolation Looke vpon the wicked liues and wretched deaths of the great wise men of the world that were deepe wise men in their own eyes and in the eyes of the world but not in God nor with the godly and wee shall see they haue bene sodainly destroyed and horribly consumed Looke vpon the example of Pharaoh Saul Ahithophel Herod Haman such like and tell me whether thou wouldest haue their fearfull ends for all theyr naturall gifts and exchange the wisedome of the Spirit for all theyr worldly wisedome The true wisedome which is from aboue Iames 3 17. is first pure then peaceable gentle easie to be intreated full of mercy and good fruites without iudging and without hypocrisie Who then is a wise man indeede and endued with knowledge euen such an one as sheweth by good conuersation his workes in meeknes of wisedome As for the cunning heads of the world and such as haue nothing in them but humane and prophane wisedome they may for a time haue the applause and praise of men but they and their policies shall come in the end to nothing This wisedome
God that it may not be laide to their charge Notwithstanding the Lord assisted me strengthened me that by me the preaching might be fully beleeued 2 Tim. 4 16 17. This appeareth in that worthy prayes of Asa which he made going to battaile against his enemies 2. Chron 14 11. Lord it is nothing with thee to helpe with many or with no power helpe vs O Lord our God for wee rest on thee and in thy name are wee come against this multitude O Lord thou art our God let not man preuaile against thee Let vs not therefore be discouraged and discomfited when we see many against vs and few to stand for the cause of God but consider that he whose cause it is is able to defend it whose power and glory is most of all seene in the weakenesse of those that are stirred vp to maintaine it Vse 3 Lastly it is our duty not to fret at euill men when they are exalted and lifted vp on high but consider the end that the Lord will make Nah 1 2. Who will take vengeance on his aduersaries and reserueth wrath for his enemies Though they practise against the iust and gnash their teeth against him though they watch the righteous and seeke to slay him though they abound and prosper and set their mouth against heauen yet this is a comfort to the godly Psal 37 7 8 9 10. That yet a litle while and the wicked shall not appeare thou shalt looke after his place hee shall not be found Waite patiently vpon the Lord and hope in him fret not thy selfe for him which prospereth in his way nor for the man that bringeth his enterprises to passe for euill doers shal be cut off they that waite vpon the Lord shall inherite the land The destruction which God hath conâ—luded against them is sure he wants no meanes to ouerturne them he can make things that are not of greater power then they that are There is no safety to the enemies of God and his truth there is no way for them to escape for the Lord is the God of vengeance This the Prophet Esay declareth at large chap. 30. 14.10 shewing that their destruction should be both certaine and suddaine This is that which the Prophet assureth Hezekiah of that God would put his hooke in his nostrils and his bridle in the lippes of Rabshekah that rayled vpon the holy one of Israel 2 King 16 6 7. Be not afraid of the words which thou hast heard I will send a blast vpon him he shall heare a noise and returne to his owne hand and I will cause him to fall by the sword in his owne land Let vs therefore remember alwayes the exhortation of the Prophet Psal 37 1 2. Fret not thy selfe because of the wicked men neither be enuious for the euill doer for they shall soone be cut downe like grasse and shall wither as the greene herbes trust thou in the Lord and doe good dwell in the Lord and thou shalt be fed assuredly Verse 9. Blessed is he that blesseth thee cursed is he that curseth thee This is the conclusion of this prophecy wherein is shewed that God will powre out his blessings vpon his people in such a gracious manner and measure that it shall runne ouer and fall vpon those that are the friends and fauourers of the Church on the contrary side such as hurt or persecute them shall vndergoe the heauy curse of God as God long before shewed vnto Abraham Doctrine God will be mercifull to such as be mercifull to the Church From hence ariseth this doctrine that God will be mercifull to all those that shew mercy to his Church and such as are without pitty and compassion shall finde iudgement without mercy at the hands of God God will blesse those that doe good to his people they shal not lose their labour that fauour the Church but such as are enemies vnto them shall finde God an enemy vnto them We see how God blessed the house of Laban for Iacobs sake so doth Laban confesse Gen. 30.27 I haue perceiued that the Lord hath blessed me for thy sake Thus God blessed the house of Potiphar for Iosephs sake that was sold vnto him for God was with him and his master saw that the Lord made all that he had to prosper in his hand Gen. 39 3 Thus haue worldly men beene blessed for the godlies sake This is it which Isaac vttered in blessing his sonne Gen. 27.29 Cursed be he that curseth thee and blessed be he that blesseth thee Hereunto commeth a worthy example recorded by the Prophet Ieremy chap. 38 9. chap. 39.16 17. when Ieremy was cast into the dungeon where he stacke fast in the myre through the false suggestion of his enemies Ebed-Melech the blacke Moore spake to the King for him drew him out with cords and tooke him out of the dungeon and therefore the Prophet is sent vnto him with message Thus saith the Lord of hoasts the God of Israel Behold I will bring my words vpon this city for euill and not for good they shal be accoÌ„plished in that day before thee but I will deliuer thee in that day sayth the Lord and thou shalt not be giuen into the hand of the men whom thou fearest for I will surely deliuer thee thou shalt not fall by the sword but thy life shall be for a prey vnto thee because thou hast put thy trust in me saith the Lord. Thus did God recompence his zeale and reward his fauour which he shewed to the Prophet in the miseries and troubles which hee sustayned Rahab the harlot receiuing the spyes sending them out another way and preferring their life before her owne life was her selfe saued from the common destruction and had her fathers houshold and all that she had giuen her as a prey because shee had hid the messengers which Ioshua sent to spy out Iericho Iosh 6 25. Iam. 2 25. Heb. 11 31. The widow of Sarepta giuing hospitality to Eliah and offering him part of that poore pittance which was left her and her sonne in those dayes of dearth and drought was with all her family miraculously sustained in the famine continuing three yeeres and sixe monthes 1. King 17 10. The Shunamite receiuing the Prophet Elisha making him a chamber prouiding al necessaries for him setting him there a table a stoole and a candle-sticke that he might turne in thither to lodge when he trauailed that way and eate bread at her house receiued both the blessing of a sonne her husband being old 2 Kings 4 8. and the raising of him from death to life to her great comfort She shewed some mercy but receiued more mercy she ministred comfort to the Prophet but her self receiued more comfort This also our Sauiour testifieth shewing that wee shall lose nothing that we bestow on any of the faithful we serue a bountifull Lord and a liberall pay-master Math. 10 41 42. He that receiueth a Prophet in
of Moab had deuised and what Balaam the sonne of Beor answered him that ye may know the righteousnesse of the Lord. Wee haue heard what great preparations were made what charges the King defrayed to bring his purpose to passe and yet preuaileth nothing against the Israelites his onely refuge was patience a cold comfort to rest in his onely reuenge was complaint a weake weapon to fight withall Wee haue heard of Balaams comming to curse the people of his diuinations sacrifices and prophecies his chiefest wages was the Kings wrath a cold contentment his highest honour whereto he was aduanced was to take his heeles and be gone a poore preferment Thus much of the order obserued in these words Touching the doctrines that arise from this diuision wee haue already handled at large such as are heere offered to our considerations When Balaam speaking of great afflictions that shall fall vpon sundry places and people sayth That GOD shall doe this chapter 21 verse 6. he teacheth that GOD is author of all chastenings and punishments there is no euill in the city which hee hath not done Besides hee declareth that GOD rayseth vp one euill man to scourge another chapter 21 verse 25. Lastly hee setteth downe the manner of Gods punishments to be proportionable and answerable to the offences and dealing of men chapter 24 verse 20. GOD punisheth in the same kinde as man sinneth They that tooke away the Empire from others haue the Empire taken from themselues GOD dealt with them as they had dealt with others and caused them to perish with the sword that drew the sword vpon others Now let vs proceede to the handling of other doctrines which may be gathered from hence Verse 14. The shippes also shall come from the coastes of Chittim and subdue Ashur and shall subdue Eber and he also shall come to destruction In these words as we haue declared in setting downe the method and meaning of them Balaam prophesieth of the rising and falling of great Princes and Empires They had their heads lifted vpon high and were aduanced vnto the greatest honour but suddainly they came tumbling downe and all their glory lay in the dust From hence we learne Doctrine Such as are in greatest place of honour many times fall suddainly that great men mighty Princes sometimes in greatest honour suddainly decay come to nothing they are in a moment cast downe and left destitute when they little thinke of it and come to great extremity This we see verified often in fighting great battels such as not long afore were in great pompe in the middest of souldiers men of might and great command hauing strong armies and many chariots are suddenly brought low into great misery flye for their liues and are glad of a poore harbor to saue their liues as we see in Sisera in Saneherib and sundry others Iudg. 4 16. Behold this in proud Haman he gloried in his fauour with the people in his greatnes with the King in his grace with the Queene who had none to the feast but the King and him he repined and was euen consumed with enuie to see one looke vpon him and not doe reuerence vnto him but on the suddaine he lost both honour and life and was hanged himselfe on the gibbet which hee had set vp for Mordecai that spake good for the King Ester 7 10. This wee see in Agag king of the Amalekites he flourished in his kingdome and his people liued securely in their cities but Saul came suddainly vpon them slew the people and tooke the King aliue And when he thought the danger gone he said merrily and pleasantly Truely the bitternesse of death is passed then did Samuel hew him in pieces before the Lord in Gilgal 1. Sam. 15 32. This likewise appeareth in Nebuchadnezzar whom Daniel compareth vnto a great and strong tree the height thereof reached vp vnto heauen the sight thereof to the ends of the earth the boughs thereof were faire and the fruit thereof much it made a shadow vnder it for the beasts of the field and the fowles of the heauen dwelt in the boughes thereof and all flesh fed of it Dan. 4 18.19 who as he walked in the royall palace of Babel and gloried in the worke of his own hand saying Is not this great Babel that I haue built c. while the word was in the kings mouth this voyce came downe from heauen Thy kingdome is departed from thee So they droue him from men they turned him out of his kingom they made him eat grasse as oxen his body was wet with the dew of heauen This sudden alteration in a moment somtimes befalleth the faithfull seruants of God Dauid was made a great man in Israel beloued of the Princes honored of the King aduanced to be his sonne in law of whom they sang by course in their play and said Saul hath slaine his thousand and Dauid his ten thousand 1. Sam. 18 7. but on 〈◊〉 suddaine hee was in exile among the wilde goates and constrained to put his life in hazard in a strange countrey So Iob was one of the greatest and richest men in all the East who in the turning of an hand became one of the lowest and poorest so that they mocked and derided him Iob 30.1 whose fathers hee refused to set with the dogges of his flockes that is with the meanest of his house Reason 1 Neither can wee much maruaile at this change of the place and estates of the sonnes of men confirmed vnto vs by all experience in the examples of Pharaoh Achitophel Saul Sifera Saneherib Herod and of infinite others in the acts and monuments of the Church seeing this falleth not out by chance or fortune but it is the Lords doing and the worke of his right hand This is the reason that Iob expresseth Now I am their song I am their common talke they abhorre me and flie farre from me and spare not to spit in my face because that GOD hath loosed my cord and humbled me Iob 30 9 10. This Hannah in her song toucheth 1. Sam. 2 7.8 Where we see the Lord lifteth vp hee pulleth and putteth downe according to his owne wil and pleasure who maketh the highest tyde to haue the lowest ebbe Reason 2 Secondly as he worketh his owne will so hee will humble and abase the sonnes of men to make them know themselues Wee thinke our selues great men wee will ascend aboue the height of the clouds and exalt our selues aboue the starres wee lift vp our hearts aboue our brethren and will be like the most High so that God is constrained to bring vs downe to the graue lay our honor in the dust that we may know we are but men whose life is but vanity vexation of spirit We should neuer be humble and lowly in our owne eyes vnlesse we saw how God casteth downe the mighty from their seates scattereth the proud in the imagination of their hearts and sendeth the rich
taketh the ready way to bring all to nought and fall into decay Hee is at the doore to be blowne out But if he be streight and hold fast if hee get carefully and labour by all meanes by right or wrong to encrease in wealth hee taketh this to be the pathway to thriftinesse and the next course to grow in riches carnall men that see nothing but with fleshly eyes are of the same iudgment This is the common opinion but it is false and wrongfull For all such as giue themselues to fraud and oppression that caâ—e not how they store their houses with abundance and thereby thinke that neyther they nor their posterities shall want doe exceedingly deceiue themselues and offer the greatest wrong to their children that can be Such as wee heard out of Salomon trouble their owne houses and are the greatest enemies to those they with the greatest good vnto To this purpose hee speaketh in another place The treasures of wickednesse profit nothing but righteousnesse deliuereth from death Prou. 10.2 This the Prophet setteth downe Their houses with their lands and wiues shall be turned vnto strangers for I will stretch out mine hand vpon the inhabitants of the land saith the Lord for from the least of them euen vnto the greatest of them euery one is giuen vnto couetousnesse and from the Prophet euen vnto the Priest they all deale falsely Ier. 6 11 12 13. And in another place Woe vnto him that buildeth his house by vnrighteousnesse and his chambers without equity c. Ier. 22 13. Iehoiakim is threatned because his eyes and his heart were onely vpon couetousnesse to bee cast out without lamentation and to be buried as an asse is buried euen to be drawne without the gates of Hierusalem To this purpose commeth the sentence of Salomon recorded in the three and twenty chapter of the Prouerbes verses 4 5 Trauaile not too much to be rich but cease from thy wisedome wilt thou cast thine eyes vpon it which is nothing for riches taketh her to her wings and flyeth into the heauen Thus hee sheweth the vanity vnprofitablenesse of riches that we should not trauell to hoord vp heapes thereof to our own confusion as many worldly minded men doe Vse 2 Secondly it is our duty to walke plainly and sincerely to be true Israelites indeede in whom is no guile so we haue hope of sound comfort in the workes of our hands that we shall take vpon vs whatsoeuer the successe be This is it which Solomon teacheth Prou. 10 9. He that walketh vprightly walketh boldly but he that peruerteth his wayes shall be knowne It is a gracious thing for a man alwayes to haue a good cause and a good conscience Such a one feareth none euill but assureth himselfe of the protection of the Lord. But such as commit wickednesse without care or conscience shal be troubled with inward feares and chastened with outward punishments All men desire to auoyde perils and dangers to liue safely and without feare of euill but all men doe not take the right course nor vse the right meanes to attaine their end None think themselues in greater safety then such as giue themselues to craft and deceitfull dealing to filthinesse and vncleannesse to hypocrisie and dissimulation and to all excesse of wickednesse But these men wander wide out of the way and know not the place where safety dwelleth For none are further from safety and security then these are who when they shall say Peace and safety 1 Thess 5 3. then shall come vpon them suddaine destruction Looke vpon the examples of the old world drowned with the floud of Sodom consumed with fire of Dathan and Abiram couered and swallowed with the earth of Herod smitten of the Angel and sundry other wicked persons who haue felt the truth of this whose steppes if we follow we must look to their ends It is he that feareth God and walketh vprightly that is bold as a Lyon and goeth safely in his wayes hee hath this comfort which the other want that God will keep and defend him that he will be his protectour and deliuerer and therefore in all assurance is able to say Though I should walke through the valley of the shadow of death I will feare none euill Psal 2 3 4 27 1 50 15. Againe the Lord is my light and my saluation whom shall I feare The Lord is the strength of my life of whom shall I be afraid for they know the infallible promise Call vpon me in the day of trouble and I will deliuer thee This serueth to reprooue all such as giue or receiue deceitful wages with a supposed assurance of good successe when that which they goe about is against GOD and the rule of righteousnesse Thus the high-Priests dealt with Iudas they gaue and hee tooke money to betray into the hands of sinners the Lord of life but the curse of God fell vpon the one and the others So the Elders took counsell and offered large money to the souldiers to say that the disciples came by night and stole away the body of Iesus Math. 28.12 13. But if we depend vpon God for his blessing and would haue him to prosper vs in our enterprises wee must not turne into these by-pathes but keepe the straight way that leadeth to life which howsoeuer fewest enter into it shall bring vs to eternall life Lastly let vs learne to auoyde couetousnes Vse 3 and bee content with such things as God giueth and knoweth to be necessary and sufficient for vs This is it which the Apostle teacheth Godlinesse is great gaine if a man be content with that he hath for we brought nothing into the world and it is certaine we can carry nothing out therefore when we haue food and rayment let vs therewith be content 1. Tim. 6 6 8. This is the touchstone to try our hearts whether wee be couetous or not Who is it if he be demanded nay conuinced to his face will confesse he is couetous although hee circumuent his brother and defraud him in buying and bargaining though hee long and lust after his neighbours goods though he liue by miserable fraud and oppression though he grind the faces of the poore and care not how or which way he get yet who is it but will stiffely and stontly deny that he is couetous Seeing then euery one is accounted couetous and no man will father that which he doth beget bring forth nor confesse that which all the world seeth he doth notoriously practise let vs come to the rule how we may try him The workeman hath his rule and square to try his worke God hath left vs the leuell of the law hath set downe markes to examine and prooue euery mans worke The rule to try our affection is our contentednesse with our estate and a quiet resting in that portion which GOD hath allotted vnto vs Phil. 4 11. Thou sayest thou art not couetous and thinkest thy selfe
extreamely wronged to be charged with so foule a crime but art thou contented with those things which thou hast Doest thou beleeue the diuision of Gods gifts befallen to thee to be the best measure and most profitable for thee yea alsufficient vnto thee Then thou art voyde of couetousnesse but if thou doe not thinke thine owne portion sufficient it is certaine thou wilt be crauing and coueting after an other mans Answer But will some say I am a poore man I haue small meanes to liue and many children to prouide for how can I be content or how can I think that I haue sufficient I answere if thou feare God Obiection and haue godlinesse in thine heart thou hast enough thou canst not want that which is sufficient Thou hast the promise of God that he will not leaue thee nor forsake thee Heb. 13.4 5 His word is a sufficient assurance for all things needfull Godlinesse is profitable vnto all things which hath the promise of the life present and of that which is to come GOD commandeth that our conuersation should be without cotousnesse 1 Tim. 4 8. The rule to try our practice and obedience is to be contented with our own estate The way and meanes to worke in vs contentednes is godlines for it maketh a man contented with that he hath So farre as a man is godly so far he is content with his outward condition Let vs therefore lâ—bour to plant godlines in our hearts and to store them with the true feare of God which will bring with it contentednesse and sufficiency in euery estate And Balak also went his way Balak and Balaam laid a plot to curse the people of God but are disappointed and part company one from another Balaam returned to his people that is he purposed to returne with a full intent to goe home but he was stayed by the way where he perished among the Midianits Balaks hope fayling him hee goeth his way and nothing is done of the one to the other This euent betweene them teacheth Doctrine The deuices of euill men against the Church come to nothâ—ng that the deuices of euill men come to nothing God disappointeth the policies and purposes of the vngodly intended against the Church so that how cunningly soeuer they are contriued hee bloweth them away as dust with the winde and hee melteth them as waxe with the fire Many rest in vaine hope and put confidence in deceitfull things Esau promised vnto himselfe a time of his fathers death of weeping for him and then he would be auenged for the birthright and blessing of his brother but his expectation was made frustrate and the blessing tooke place Gen. 27 41. The Egyptians had a purpose to kill all the males of the Israelites that all hope of issue from them might decay but see how wide they shot and how farre they missed Exod. 1 12 God encreased them exceedingly and they were constrained to driue them out enriched with the spoyles of Egypt The enemies of Christ say in the pride of their hearts Let vs breake their bands and cast their cords from vs yet hee that sitteth in the heauen laugheth them to scorne and giueth to his Sonne the heathen for a possession Psal 2 3. Hereunto commeth the saying of the Prophet Psal 7 14. When Christ had preached the Gospel at Nazareth they were filled with such wrath against him that they rose vp and thrust him out of the citty and led him euen vnto the top of the hill whereon their citty was built that they might cast him downe headlong but hee passed through the midst of them and went his way Luke 4 30. The like example we finde Iohn 7 53 the Scribes and Pharisies being gathered together in a councell where the death of Christ was practised God raysed vp one to speake in his cause one of their own bench that sate in the councell consistory with them so that they brake vp in a rage without doing any thing Great maters wer purposed but nothing determined mightymen and rulers were assembled but nothing could be concluded So we reade in the Acts of the Apostles that certaine Iewes made an assembly and bound themselues with a curse saying That they would neither eate nor drinke till they had killed Paul Acts 23 22 but they were disappointed and their purpose though closely contriued was vtterly disanulled Reason 1 The Reasons will make this truth more apparent First if wee consider this essentiall property of God that he is full of iustice hee will reward and recompence as our workes are If we rest in vaine and wicked practices he will not winke at them or hold his peace but throw down that which we build vp and he will disappoint that which wee hope for This the Prophet Dauid handleth at large Psal 62 3 11 12. where he reproueth his aduersaries for deuising and practising of euill against him and sheweth that all their deuices shall profite them nothing but be the meanes to bring them suddainly and speedily to destruction The children of men are vanity the chief men are lyers to lay theÌ„ vpon a ballance they are altogether lighter then vanity Trust not in oppression nor in robbery be not vaine if riches encrease set not your hearts vpon them for thou rewardest euery one according to his worke If their expectation were alwayes satisfied and desires accomplished Gods Iustice should be impayred and called into question so that the crossing of their hopes discouereth and reuealeth him to be a iust and righteous God Secondly the expectation of the wicked is Reason 2 vanity because they can giue no comfort or assurance No man is able to assure himselfe of life or of any thing else for what man can redeeme the life of his brother to keepe it from the graue If then we cannot secure life either to our selues or to our brethren much lesse can wee other things So the Prophet reasoneth They trust in their goods and boast themselues in the multitude of their riches yet a man can by no meanes redeeme his brother hee cannot giue his ransome to God Psal 49 6 7. The vses are next to be considered as they Vse 1 arise from this doctrine And first we may conclude from hence the vnhappy and wretched estate of them that haue onely eyes of flesh to rest on things which they see with their foolish and fleshly eyes If we regard and receiue onely present blessings they are of lâ—ttle account and of small moment If then we waite on lying vanities forsake God our strength and our saluation wee are vnhappy and most miserable This doth the Prophet preach vnto vs Thus saith the Lord cursed is the man that trusteth in men and maketh flesh his arme and withdraweth his heart from the Lord Ier 17 5 6 7. And the Prophet rendreth the reason hereof in the words following Hee shall be like the heath in the wildernesse and shall not see when any good
then aduersity but many moe fall away by peace prosperity by riches wealth pleasures which when men are delighted and drunken with them are more dangerous enemies then affliction and aduersity We see many by experience who in the dayes of tribulation haue not giuen ouer their hold but endured slanders reuilings imprisonment hunger and thirst in a necessitous estate yet haue bene ouercome with peace drowned with sensuality and lulled asleepe in carnall security Euen as a company of Marriners so long as they are in danger of drowning through violence of winds and rage of the Tempest and working of the sea do watch and looke about them followe their calling and keep the ship from sinking but when all is safe and quiet doe fall out among themselues or delight in quaffing and care not which end goe forward so is it with vs that liue in these dayes of peace and quyetnesse we remember not what God hath done for vs neyther are led by his mercies vnto obedience We cannot deny but that our blessings haue bene many and great but as Moses complaineth Deut 32 15. Hee that should haue bene vpright when he waxed fatte spurned with his heeles For it may be truly saide of vs which is spoken against Israel we are fat we are grosse wee are laden with fatnesse and therefore haue we forsaken the Lord haue not regarded the strong God of our saluation thus like foolish people and vnwise haue we rewarded the Lord for his goodnesse and recompenced the kindnes that we haue receiued at his hands Vse 4 Lastly it is our duty to pray continually to God that wee be not ouertaken with them We liue in the dayes of peace we dwell quietly in our houses we taste not the bitternesse of affliction as our neighbours haue done round about vs let vs take heed wee fall not into pride and presumption and so by the iust iudgement of God for our vnthankfulnesse be deliuered ouer as bondslaues vnto the diuell This is it which is offered to our considerations in the sixt and last petition of the Lords prayer where we pray not to be led into temptation but to be deliuered from euill Mat. 6 13. It is not the meaning of Christ in these wordes that wee should desire of God to bee wholly freed from tentations but we craue his grace and the power of his Spirit to sustaine vphold vs that we be not ouercome yeeld vnto them that we may stand stedfast in our obedience that we may not be puffed vp with prosperity nor deiected or cast downe with aduersity This made the wiseman say to God in his meditations Giue me not riches but feede me with conuenient food for mee Prou. 30 8 9. lest being full I lye and say Who is the Lord He prayeth in that place not onely against inconuenient want and hurtfull pouerty but against inconuenient wealth hurtfull store and ouerflowing and superfluous abundance lest his heart should be lifted vp and so hee turne from the Commandements of God So then when we liue vnder plentifulnesse of outward blessings when we enioy health wealth peace and sufficiency of al things for this present life are we free from dāngers haue we no need to watch or may we be secure Surely if we will iudge aright and measure our cases eyther by the right line of Gods holy law or by our owne Christian experience we shall finde our perill to be the greater when wee haue such strong allurements and deceiuable prouocations to set our delight vpon this world then when we are holden vnder afflictions For then Satan as a subtle enemy craftily windeth in with vs and worketh vpon our hearts by occasion of these blessings of God bestowed vpon vs. For as the parching heate of the Sun will sooner make a man cast away his cloake then the boysterous and blustering winds so the gracious dayes of peace shining vpon vs wil sooner cause vs to cast off our confidence then the stormes and tempests that beate vpon vs. Moses charged the people of Israel when they were brought into the land of Promise flowing with milke and hony to beware lest they forgate the Lord which brought them out of the land of Egypt Deut. 6 12. Whilst Dauid wandered in the wildernesse was hunted out of holes by Saul into which hee was glad to creepe to hide himselfe and was trained vp in the schoole of afflictions hee comforted himselfe in the Lord his God hee made him his rocke and refuge he asked counsell of him followed his direction but when he had rest from enemies safety from dangers deliuerāce from troubles comfort from sorrowes and freedome from afflictions he fell into horrible sinnes both in the matter of Vriah in numbering of the people When Hezekiah fel sick and receiued a message that the sicknes was in it selfe vnto death Esay 38 2. hee turned his face to the wall he prayed to the Lord and besought the Lord to remember how hee had walked before him in the truth with a perfect heart but after that God had remembered him according to his prayer he forgat the Lord incontinently so soone as he was released and restored hee was puffed vp with ambition and vainglory when he shewed to the messenger of the king of Babel the riches of his kingdome the house of his Armour the greatnesse of his Treasure and the abundāce of his Spices and precious Oyntments When the rich man in the Gospel was willed to sel al that he had and giue it to the poore thereby tried whether hee loued the Lord better then riches he went away heauy and sorrowfull whereupon our Sauiour deliuereth this warning to teach vs wisedome Matth. 19 23. Verily I say vnto you that a rich man shall hardly enter into the kingdome of heauen He doth not deny the rich man entrance or shut the doore against him but he layeth before him his danger and telleth vs how hardly hee shall enter He neuer said in the Gospel how hardly shall the poore man enter into the kingdome of heauen He neuer saide how hardly shall hee that is persecuted imprisoned reuiled afflicted and tormented enter into the kingdome of heauen But hee warneth him that liueth in abundance to looke to his footing that he do not slide and to take heed to his heart that it be not lifted vp So then to conclude when the light of Gods countenance doeth shine in our dwellings when he filleth our houses with store giueth vs an ample portion of wealth possessions when he furnisheth our table and maketh our cup to runne ouer let vs blesse the name of the Lord for our plenty which hee hath giuen vs let not vs be high minded and trust in vncertain riches but in the liuing God which giueth vs aboundantly all things to inioy which hart can wish or tongue can craue or hand can receyue Verse 2. Which called the people vnto the sacrifice of their gods The
body when Nature hath any euill and vnprofitable humours that oppresse the stomack it is forced to cast them out for the preseruation of the health of other parts so should it be with vs when we perceiue the family greatly endangered by obstinate and obdurate persons Leuit. 18 25. it should vomite them out as raw and vndigested humours by timely eiection left the whole head waxe heauy and the whole body sickly and so the vital parts languish Lastly seeing it is dangerous for vs to haue Vse 4 fellowship with the wicked let vs auoid their company and flye their society as from an infectious and contagious disease This is that vse which the Scripture maketh in sundry places The Prophet Ieremy teacheth this ch 51 9. We would haue cured Babel but shee could not be healed forsake her and let vs goe euery one into his Countrey for her iudgement is come vp vnto heauen and is lifted vp to the Clouds Hereunto accordeth the exhortation of the Apostle when he had shewed that there is no concord and agreement betweene Christ and Belial he addeth Wherefore come out from among them and separate your selues saith the Lord and touch none vncleane thing and I will receiue you and I will be a Father vnto you and ye shall be my soâ—nes and daughters saith the Lord Almighty 2 Cor. 6 17. We must all know that sinne is of an infectious nature no disease so infectious no sicknesse so dangerous In the time of plague and pestilence the Physitians giue these rules and receits as directions to be followed of such as would be free from danger First that men flye with al speed secondly that they flye farre enough lastly 1. Citâ— longe â—arde that they returne slowly When the ayre is once infected dangerously no remedy can be deuised to secure vs. These rules are to be applyed of vs as carefully in regard of the welfare of the soule as we are willing to practise them in regard of the health of the body The plague that breaketh out into a sore and runneth full of corruption is no more contagious and venemous then the wicked are neyther doth it more annoy the ayre then the wicked infect those places wherein they are and those persons with whom they liue This the Prophet Dauid did see and confesse which caused him at sundry times to complaine Away from me yee wicked for I will keepe the Commandements of my God Psal 119 115. For we must consider how hard it is to auoyd sinne when occasion is at hand and opportunity tempteth to sinne It is easier for the bird to passe by the net then to breake the net so it is easier for a man to auoyde tentations then to ouercome tentations It is a great deale easier to auoyde their company then to stand vpright in their company Peter thought himselfe a strong man and auouched with great boldnes that he would rather dye then deny his Master Mat. 26 35 but yet warming himselfe at Caiphas fire and thrusting himselfe into euil company was ouercome by a silly damosell to doe that which hee neuer thought euen to renounce and forsweare his Lord and Master He had made a notable confession of his faith hee had acknowledged Christ to be the Sonne of the liuing God Mat. 16 16 and that he had the words of eternall life Iohn 6 68 yet the company of euill persons foyled him Are we better then he or are we stronger then he or haue wee a greater priuiledge from falling then he This serueth to checke the folly and rashnesse of those that haunt wicked company and drunken ale-houses and yet say we are in no danger we will looke to our wayes that we offend not we can leaue such places wheÌ„ we list This is to check the word to giue Gods Spirit the lye who in euery place warneth vs of our weaknesse This presumption is the certaine fore-runner of a fall The first step that bringeth vs downe is to be puffed vp in the opinion of our owne strength as Salomon saith Prou. 16 18. Pride goeth before destruction and an high minde before the fall Likewise the Apostle putteth vs in remembrance heereof where remembring the manifold downefals of the people of Israel consumed by the pestilence stung by the serpents and destroyed by the Angel he maketh this vse Wherefore let him that thinketh he standeth take heed lest he fall 1 Cor. 10 12. It is a part of the armour wherewith the seruants of God are armed made able to stand in time of tentation to feare themselues and to acknowledge their owne weaknesse for thereby they are made more wary and circumspect to looke to their wayes that they offend not So it is the beginning of our ruine the first degree by which we fall to thrust our selues into places of danger and yet thinke we haue a sure footing For what calling haue we to goe into such places Or what warrant can we haue to be protected of God while wee wander out of our calling So long as wee walke in the wayes that God hath set vs in we haue a promise of his protection and wee haue comfort in the doing of our duties but when we passe the boundes and limits of our particular vocations we haue God no longer to be our defender but we lye open as a prey to the enemy to wound vs to death and to worke our confusion Wherefore the wrath of the Lord was kindled against Israel We haue seene before the sin of the people now let vs heare also the punishment Their sinne was pleasant in the beginning but it was bitter in the ending verifying the saying of the wise man Prou. 16 25. There is a way that seemeth right vnto a man but the yssues thereof are the wayes of death Hence it is that Moses sheweth in this place how the wrath of the Lord was kindled against Israel so soone as they fell into fornication So then furnicators and adulterers are heere remembred to be great sinners and very hurtfull and noysome vnto the people of God From hence we learne that adulterers and vncleane persons Doctrine Fornication calleth doâ— great plaguâ— iudgmenâ— draw vpon themselues and others fearefull iudgements of God I say no sinne is more strong and auayleable to call downe the plagues and punishments of almighty God vpon a people and company or vpon particular persons then fornication and vncleannesse This was the chiefe sin among others that brought the flood vpon the whol earth and destroyed all mankinde Gen. 6 1. What was it that caused the Lord to raine downe fire and brimstone vpon Sodome and Gomorrhâ— Gen. 19 25. and to ouerthrow the Cities of the Plaine and the inhabitants therof and all that grew vpon the earth but their filthy and vnnaturall lust which was growne so outragious that the sauour thereof ascended vp to heauen and the cry of their sinnes pierced the eares of God When Abimelech did in
number and greater in waight follow after these When God sendeth the barrennesse of ground the blasting of corne the vnseasonablenesse of weather the ouerflowing of water the infection of sicknes such like scourges of his hand they are euident marks of his wrath and the very prints of his footsteppes whereby we may trace him out comming against vs to destroy vs. They are the messengers of God to cite and summon vs to answer before him for our contempt of his word and of his former threatnings When he taketh away faithfull men that feare his name especially good Princes and godly rulers it is an assured token that his wrath beginneth to be kindled and wil ouertake the remnant of the people When the head is smitten it cannot be but the rest of the body must immediately after smart for it Thus God threatneth in the Prophet Esay 3 2. 57 1. That he will take away the strong man and the man of war the Iudge and the Prophet the prudent and the aged the captaine of fifty and the honorable and the counsellor And in another place The righteous perisheth and no man considereth it in heart and mercifull men are taken away and no man vnderstandeth that the righteous are taken away from the euill to come A notable example heereof we haue in Noah and his family so soone as they were entred into the Arke and the doore of it shut vp immediately the rain fell the flood came the fountaines of the deepe were broken vp the windowes of heauen were opened the inhabitants of the earth were drowned Gen. 7 16. 19 16. When Lot and his family were brought out of Sodome and set without the City the Lord being mercifull to them The Lord rained fire and brimstone from heauen vpon the people of Sodome and Gomorrah When the godly King Iosiah was taken away that his eyes should not see all the euill which the Lord would bring vpon the land the wrath of the Lord arose against them they mocked the messengers of God despised his words and misused his Prophets and hee brought vpon them the king of the Chaldeans who slew their young men with the sword and spared neither yong man nor virgin ancient nor aged God gaue all into his hand 2 Kin. 22 20 2 Chron. 36 16. Moreouer the Lord hath other scourges which belong to the soule as when he taketh away godly Ministers with them his holy word So he threatneth by the Prophet Amos to send a Famine of his word chap. 8 11. This is a token that God will forsake that people and condemn them to death when he taketh from them the meanes and maintenance of their life These are the beginnings of greater iudgements and by them we may iudge the wrath of God to be at hād which are as a warning peece vnto that volly of the Lords Ordinance which our great sins haue caused him to mount vp against vs and he threatneth to discharge vpon vs. So then it behooueth vs not to bee dull and drowzie in marking the iudgements of God the signs of his wrath to the end we may be prepared to preuent them and to meete the Lord by vnfained repentance before they fall vpon vs. Vse 3 Thirdly it is our duty to pray vnto him and to intreate him that albeit we continually prouoke him by our sins yet that he would not fall vpon vs in his wrath nor punish vs in his sore displesure but deal with vs as a father with his children This is it which the Prophet craueth at the hands of God Psal 6 1. 38 1 2. To this purpose Ieremy speaking of the captiuity at hand prayeth thus Ier. 10 24 25. O Lord correct me but with iudgement not in thine anger lest thou bring me to nothing poure out thy wrath vpon the Heathen that know thee not c. If the Lord should deale with vs according to our sinnes and recompence vs according to our deseruings we were not able to stand in his sight If hee should enter into iudgement with vs no flesh should be righteous before him Wee must therefore desire him to chastise vs as a father not as a Iudge to amend vs not to destroy vs as the Prophet speaketh of his owne experience Psal 118 18. The Lord hath chastened me sore but he hath not deliuered me to death Vse 4 Lastly we must be prouoked vpon the consideration of the wrath of God full of rage iealousie moued with our sinnes to seeke to please him to forsake our iniquities and to be reconciled vnto God This is the vse which the Apostle maketh Heb. 12 28 29. Seeing we receiue a kingdome which cannot be shaken let vs haue grace whereby we may so serue God that wee may please him with reuerence feare c. So we are charged to mortifie our members which are on earth as fornication vncleannesse and such like because for such things the wrath of God cometh on the children of disobedience Col. 3 5 6. So then the consideration of the fiercenesse of Gods wrath must bring vs neerer vnto him and make vs obedient to his will Let vs walk in all his commandements and make conscience of all our wayes Let vs studie to please God in all things and to be fruitfull in good workes Let vs liue soberly righteously and godly in this life and shew forth the liuely fruits of him that hath called vs out of darknesse into this maruellous light that so his wrath do not ouertake vs nor his iudgements finde vs vnprepared We should alwaies liue as if wee should dye presently or the day of iudgement come immediately For what shall it profit vs to liue in all pleasures and carnall delights for a few yeares and then to suffer eternall torments What shall it auaile vs to win the world then to lose our owne fouls Matth. 16 26. Are not they more then madde men that will hazard their soules procure the heauy wrath of God for a little profit and a short pleasure Let such as wil not be drawn from their sweet sins assure themselues they shall one day pay dearly for it and taste the most bitter woes that can be conceiued when they shal be separated frō God shut out of his fauour and bee barred out of his kingdome Oh! that there were in vs wise hearts to consider these things betimes and to preuent all the iudgements of God that hang ouer our heads Let vs prepare our selues against the houre of death then which nothing is more terrible against the day of iudgement then which nothing is more horrible and against the danger of hell fire then which nothing is more intollerable the paines pangs whereof are without end without ease without remedy Verses 10 11 12 13. Then the Lord spake vnto Moses saying Phinehas the son of Eleazar hath turned mine anger away from the children of Israel c. We haue seene the zeale of Phinehas in
blood haue they shed like water and there was none to bury them Psal 79 2 3 4 5. Neuerthelesse they shal not be able to separate them from God Rom. 8 35. If we be the children of God nothing shall bee able to hurt vs though death come vpon vs sodainly as it hath done vpon many it shall bring vs to God not diuide vs from his presence Wee do for the most part take vpon vs through a generall corruption to iudge those the most greeuous sinners that suffer the greatest sorrows as it appeareth by Iobs friends and Christs followers Luke 13. howbeit this is an opinion that must be reiected as full of error and empty of charity 15 And Moses spake vnto the Lord saying 16 Let the Lord the God of the spirites of all flesh set a man ouer the congregation 17 Which may goe out before them and which may go in before them and which may leade them out and which may bring them in that the Congregation of the Lord be not as sheepe which haue no sheepheard 18 And the Lord said to Ioshua c. 19 And set him before Eleazar c. Heere is offered vnto vs the second occasion of the election and inauguration of Ioshua to wit the prayer of Moses Wee must not thinke that hee vsed no more words then heere are expressed for this is onely the substance and cheefe effect of his prayer In it wee are to note first the preface or entrance into the same for no man ought rashly to enter vpon this holy worke but well aduised and throughly prepared Secondly the prayer it selfe The Preface containeth a description of God by his titles and effect giuing life and breath to all creatures for thorough him wee liue and mooue and haue our being Act 17.28 The prayer it selfe is that he would appoint a mā ouer the congregation to succeede him in the administration and gouernment of the Commonwealth considered farther by the ends that being endued with the Spirit of God he may be able to performe the duties of his calling and go before them by his example expressed by going in and out before them and by leading thē out and bringing them in as Salomon prayeth for wisedom and vnderstanding for the same purpose 2 Chron. 1 10. 1 Chro. 27 1. Secondly that the people may not be as sheepe without a sheepheard scattered vpon the mountains but may keepe together liue in order and society one with another to performe such mutuall duties as are required for this life the life to come Thus much of the occasions now we come to the calling of Ioshua and separating him to beare office among the people wherein wee must obserue the commandement of God the obedience of Moses The commādements of God are many Take him c lay thine hāds vpon him set him before Eleazar the Priest c. giue him charge c. and Eleazar must aske counsell of the Lord for him after the iudgement of Vrim and Thummim What the Vrim and Thummim were Exod. 28 30 What this Vrim and Thummim were is diuersly vnderstood it were endlesse and fruitlesse to rehearse the seuerall opinions of all neither is it easie to determine Some of the Hebrew Doctors thinke they were not the work of any Artificer but that they were a mystery deliuered to Moses from the mouth of God or they were the worke of God himselfe as the two Tables of the Law were and that when the Priest asked counsell of God by Vrim hee made answer by liuely voice 1 Sam. 30 8. The words are both plurall and the Septuagint doe translate them The manifestation and the truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but properly they signifie the lights and the perfections and both of them were a figure of Christ who communicateth vnto vs from his father the true light and perfection being made our wisedome and righteousnesse 1 Cor. 1.30 for in the heart of him beeing our great high Priest the true Aaron were the gifts of the holy Ghost without measure Ioh 3 34. Col. 2.3 Againe others thinke that as those words holinesse to the Lord were grauen on a plate and put on Aarons forhead so these words Vrim and Thummim were likewise grauen on a golden plate and put in the brest lap which was double for something to bee put therein Lastly others thinke they were no other then the precious stones spoken of Exod. 28 and that they put the Priest in mind of his office that hee must instruct the people both by the light of his doctrine and by the integrity of his life But whatsoeuer they were it is most certaine that the vse of them was to enquire of GOD and likewise to receiue an answer of his will as appeareth in this place and in sundry others Iudg. 1 1 20 18 28. 1 Sam. 23 9. 10 11 12. These were lost at the captiuity of Babylon and wanted at the peoples returne Ezr. 2 63. Neh. 6 65 neither do wee reade that euer God gaue answer by them any more thus much of these The obedience of Moses is set downe generally particularly he did as the Lord commanded hee tooke Ioshua and set him before Eleazar and put his hands vpon him gaue him a straight charge to execute his office faithfully in the gouernment of all the people committed vnto him Let the Lord the God of the spirits of al flesh This is the preface or preparatiue to the prayer The faithfull were alwayes wont to make some entrance or introduction into this holy exercise as it appeareth in the forme of prayer left to the church by Christ our Sauiour In these words Moses acknowledgeth the Lord to be the God of the spirits of all flesh as before chap. 16 22 whereby he meaneth Doctrine God is the creator of the soule that he is the Creator of our soules and hath giuen them vnto vs. The doctrine God is the Creator and maker of the soules of men and hath giuen vnto them not onely their bodyes but also their soules Gen. 2 7. Iob 27 3. Eccl. 12 7 c. And how can it be otherwise For first he it is that hath formed al things Reason 1 he is the creator of things visible and inuisible Col. 1 16 that are in heauen or in earth and without him was nothing made that was made Iohn 1 3. Secondly he is the father of our spirits so called of the Apostle Heb 12 9 if then he be the Father of them doubtles hee is the former of them It is confessed that God is the Creator of the soule neuerthelesse it will not follow from hence necessarily that it is created immediately or giuen immediatly by him as it is certaine it was at the first creation And albeit many places bee produced to proue an immediate creation yet the opinion is rather weakned by those testimonies from whence it is thought to be established as for example Eccl. 12 7 The
bound her soule 7 And her husband heard it and held his peace in the day when he heard it then her vowes shall stand c. Now Moses intreateth of such vowes as were made by those that are vnder the authority of others as children vnder their parents concerning which the father hath authority to disanull them Hereby the power of all parents is so magnified and aduanced that a vow made immediatly to God is frustrate there is a meere nullity of it except they confirme it They haue power to make it good and they haue power to make it voide Doctrine Great is the iurisdiction authority of parents ouer their children Heereby wee learne that great is the authority and iurisdiction of parents ouer their children by the Law of God and Nature The very heathen haue this truth shining in their hearts that parents are to be honoured and that their authority should be inuiolable Exod. 20 12. Eph. 6 1 2. Ierem. 35 6 7 8 c. Gen. 27 8 43. and 28. 2. When the father sayth Goe the child goeth when he sayth Arise he ariseth when he sayth Come he commeth Christ our Sauiour giueth testimony of his perfect obedience whom all both men and Angels stand bound to worship and to whom euery knee must bow of things in heauen of things in earth and of things vnder the earth Philip. 2 yet hee was subiect to his parents and went with them Luke 2.51 1. King 2.19 The reasons are euident Reason 1 First the precept of honouring parents hath the first place in the second Table and is set before all other so that next vnto GOD we are bound to reuerence them to whom we are most bound and it is the foundation and band of obedience to all the rest of the commandements that follow For if men doe not stand in awe of the Magistrate the father of the Common-wealth and the Captaine of the people all the other would soone be violated 2 Kings 20 5. Againe the Apostle teacheth that this is the first Commandement with promise Eph. 6 2 it hath a speciall promised annexed of long life Thirdly children receiue great and manifold blessings from the hands of theyr parents and gouernours and likewise are freed from many euils and dangers that otherwise they might fall into Fourthly patents giue life and breath and beeing after a sort vnto them for children receiue all these from thē Fiftly parents are honoured by sundry titles and names the which are giuen to God himselfe Matth. 23.9 One is your father which is in heauen therefore call no man your father vpon earth Obiect 1 Touching this impregnable and inuincible truth sundry questions may be asked and diuers doubts to be remooued As first seeing their authority is so great why doeth our Sauiour speake of hating father and mother as Luke 14 26 If any man come to me and do not hate his father and mother he cannot be my disciple Answ I answer Christ speaketh in that place comparatiuely that is wee must not regard them in respect of himselfe whom wee ought to loue aboue all and so it is expounded Mathew 10 37 Hee that loueth father or mother more then me is not worthy of me To loue our parents next after GOD is piety but to loue them more then God is impiety Wee hate them therefore when we loue them lesse then God in comparison of whom we should hate our liues Obiect 2 Secondly Christ forbiddeth vs to call any man father as we haue heard before Matth. 23. Answ I answere Christ condemneth not the name or appellation giuen to men simply for then he should be contrary to himselfe where he alloweth the title to earthly fathers Math. 7 9. Marke 7 11 and the Apostle should bee contrary to his master 1 Cor. 4 15. Therefore he meaneth that no man is or can be our Father as God is to wit that we should trust in them and make them the authors of our life and the giuers of all good things that come vnto vs. Obiect 3 Thirdly what if our parents be euil persons and vngodly ought we then to obey them yeelde vnto their authority who are by their wickednesse vnworthy thereof Answ I answer It skilleth not whether they bee good or euill touching our obedience For euill parents are our parents and euill Magistrates are Magistrates and euill Ministers are Ministers Seruants are commanded to bee subiect to theyr masters not onely vnto them that are good and gentle but to them that are froward 1 Peter 2 18 so ought children to yeeld obedience vnto their fathers though they be euill Hence it is that God saith generally in the Law Honour thy father and mother not honor them when they are good onely But it will be farther obiected What if they Obiect 4 be excommunicate persons may they then be obeyed or should children then do any dutie to their parents and is not that to set light by that censure I answer Answer Excommunication rightly vsed is indeede the most greeuous iudgement that can bee inflicted in this life both in respect of the soule and of the bodie and is as it were the messenger of death It is a great punishment to be banished from a well ordered City much more to be thrust out of the Church which is the Common-wealth of God and of his Son Christ Dauid did greatly lament his estate and condition when hee wanted the holy assemblies of the faithfull among the Infidels and could not come into the presence of God with his people and did thinke himself driuen away from abiding in the inheritance of the Lord 1 Sam. 26 19. Who would not tremble and be afraid to bee deliuered vp vnto Satan 1 Cor. 5 6. the enemie of God The children of Israel were deliuered ouer to Nebucadnezzar and other wicked tyrants to be afflicted and they bewailed exceedingly such bodily captiuity Psalme 137 1 2 how much more fearful then ought the excōmunicate person to esteeme it to be deliuered vp not to wicked and vngodly men but to satan himselfe The prince that ruleth in the hart of the children of disobedience Notwithstanding all fellowshippe and familiarity with them is not denyed to vs. It is lawfull for the family to conuerse with the gouernors of the family though they be excommunicate persons The wife may not deny due beneuolence nor the childe dutifull obedience if he bid them go they must goe or to come they must come neither are they by such behauiour culpeable or guilty of their sinne of which we see more before chap. 5. Fourthly if the sonne be a Magistrate Obiect 5 the father a priuate man it may bee demanded whether he be to yeeld obedience to his father I answer Answ though the father must obey the sonne as hee is a Magistrate yet in another respect the sonne must obey the father as he is the father so that neytner is the sonne to bee depriued of the honour and
aduantage that an enemy hath to suffer him to be first in the field or to come to our doores whereas it is the wisest and safest way to take the field before and rather assault then defend Secondly no man should seeke to shift himselfe from the Magistrate but know that his authority is a sufficient warrant when the warre is iust Against the Anabaptists that resist publike authority Lastly this condemneth the life of Pirats and Rouers and robbers that liue by spoyling and killing and stealing from all without any respect of person all is fish that commeth to theyr net Iudg. 11 3 Esay 33 1. These preuayle for a time but in the ende they that spoyle shall be spoyled and they that deale treacherously shall haue others to deale trecherously with them Furthermore against whom are the Israelites sent out to warre against the Midianites theyr open and professed enemies The Doctrine Doctrine We are to wage warre with an open and knowne enemy He against whom we wage warre must be knowne to be an enemy Deuter. 21 verse 1. The Reasons If it be otherwise that wee respect not against whom we fight or whose Reason 1 blood we shed we are fighters against God and he will fight against vs yea destroy vs 2. Chron. 13 12 16. Secondly friends and brethren must not fight and striue one against another but dwell together in loue peace and vnity Gen. 13 8. Thirdly it addeth courage in that we do know we shall hurt and wound our enemies 1 Sam. 4 9 and 17 48 36. The name of a brother slaketh courage and abateth the care to prouide any furniture so on the other side the name of an enemy kindleth the desire of fighting and maketh more diligent to arme accordingly The vses follow This reproueth those that make warre secretly Vse 1 or openly with theyr good friends 1. Chron. 35 20 21. therefore wee should make difference betweene a brother and an enemy and examine the true causes of breaking before we make warre with any Iudg. 11 12 to 28. Secondly against such as nourish ciuill mutinies as Manasseh against Ephraim and Ephraim against Manasseh 2 Sam. 15 so did Absolon and 20 1. Sheba Thirdly against those that flye from theyr Countreymen to the enemy 2 Sam. 15 31. Many haue beene faulty this way and guilty of treachery and rebellion to these we may ioyne such as treacherously intend to fight against theyr owne Nation when it is gathered together against the enemy contrary to that which the Philistims conceyued of Dauid though he were among them 1 Sam. 29 4 Let not him goe downe with vs to battell lest in the battell he be an aduersary to vs for wherewith should he reconcile himselfe vnto his master should it not bee with the heads of these men But some that were among vs haue beene guilty of that crime which the Egyptians falsely surmised suspected concerning the Israelites Exo. 1 10. Let vs deale wisely with them lest it come to passe that when there falleth out any warre they ioyne vnto our enemies and fight against vs. Lastly it reproueth those that iudge euery man and euery estate euery nation people to bee fit to be fought withall likewise such as murmure against the going out of men out of their Country thogh it be against enemies Numb 13 31. Besides consider that the Priest is willed to go with them verse 6 and afterward they that fought this battell must abide out of the Campe seuen dayes and purifie themselues all theyr rayment verse 19 20. Wherby they are warned to take heed of all sinne in going to warre and in the execution of it Doctrine All sin must be auoided in them that go to war The Doctrine All that are employed in warre must bee carefull to auoyd all sinne Deut. 23 9 10. We ought to beware of sinne at all times but thē especially when we go into battell and are to stand in the face of the enemy The Reasons First the consideration of Reason 1 the state wherein we do stand we are in ieopardy euery houre are in the greatest most manifest and eminent danger we may fall for euer in a moment neuer rise againe which also our sinne will hasten and bring suddenly vpon vs Leuit. 26 14 17. Secondly God forsaketh them in battell that by sinne forsake him before they come to the battell Iudg. 10 13 14. Thirdly it is most probable much to be feared when many are gathered together out of diuers places educations and natures that one will infect another if they take not heed Esay 2 6. Fourthly the prosperity florishing of the Church of one side or the ouerthrow desolation of it on the other side consequently the gayning of glory to God or the hinderance thereof doth much depend vpon that action Exod. 14 13 14. Vse 1 The vses It standeth vs vpon to reconcile our selues to God before warres be enterprized Iudg. 20 26. Then we may go to the battell with peace comfort then we may fight with boldnesse and courage Precious in the sight of the Lord is the death of his Saints they shall rest from theyr labours and theyr workes shall follow them Secondly it reproueth such as then giue themselues greatest liberty to sinne to steale to lye to sweare to whore to kill hence it is that they say to haue a dye in one hand and an whore in another is souldier-like as if the souldier and Captaine had a dispensation to commit sinne and to breake all lawes diuine humane without restraint or controlement 1 Sam. 30 16. Iud. 5 30. contrary to the examples of sundry good godly Captaines mentioned in the Scriptures who beleeued God were deuout and religious taught theyr houses the feare of God and prayed him continually Mat. 8 5 to 14. Acts 10 1 2 7. 2 Sam. 20 10. 1 Sam. 25 15 16. These are examples for men of that profession to follow Thirdly it serueth directly against those that thinke theeues drunkards swearers whore masters Atheists and Libertines to be the fittest souldiers to fight the Lords battels who indeed are fitter to fight for a tyrant or an vsurper Iudg. 9 4. 2 Chron. 13 7 and to be vsed in extremity and necessity rather then where there are plenty of others 1 Sam. 22 2. 2 Chron. 14 8. Obiect But it will be saide They are a burden to the Land thus the Country shall be well rid of them I answer that through them we rather are like to be rid of many good and profitable members that shall goe with them and among them Answ Againe it is good indeed to bee freed from them but wee must be rid of them by good meanes Rom. 3 8 howbeit wee may not do euill that good may come thereof Thirdly there is no confidence to be reposed in such who being vnfaithfull to God it may be presumed they will bee vnfaithfull also to theyr Prince whereby great
serpent that was lift vp on the pole but such as were able in particular to looke vpon it and assented and beleeued the promise that they should be cured and restored by it Christ calleth himselfe The liuing bread of which we must eate but what is eating saue an application because whatsoeuer a man eateth or drinketh that he applyeth vnto himselfe and receyueth it to be his so touching faith whatsoeuer a man doth beleeue the same he doth apply vnto himselfe or else it can be no truth fayth but a counterfeyt faith Marke the grounds of this point First true Reason 1 Faith standeth of two parts whereof one is an acte of the vnderstanding the other is an acte of the wil according to the saying of the Apostle Roman chap. 10. verse 10 With the heart man beleeueth vnto righteousnesse The mind informeth vs to see and know God and his sonne Christ and the promises made in him the heart seeketh desireth and loueth that which it knoweth which cānot be without a particular application Secondly euery man is commaunded to beleeue Marke chap. 1. verse 15. 1 Iohn chap 5. verse 15. Now it is not enough that we beleeue except wee also make application or else we beleeue no otherwise then the diuels beleeue for euen they beleeue God Christ Iames chap. 2 verse 19. But to make particular application of Christ as to say Christ is mine and I am his and haue remission of sins by his death is more then any or all the diuels in hell can do The Angel that was sent to be the first preacher of the Gospel saide to the shepheards Luke 2. Behold I bring you tydings of great ioy which shall be to all people for vnto you is born this day a Sauiour that is to you that beleeue for except they had beleeued it and applyed it to themselues they could neuer haue conceyued any ioy at all nor receyued any benefite at all by it Thirdly the promises of GOD howsoeuer they are deliuered in generall tearmes yet they are particular also and euerie one is bound to gather a patticular to himself out of the generall As in a Proclamation albeit it bee conceiued and published in generall words yet the matter is that which belongeth to euery one in particular and must be so applied as if his owne name were set downe in it Marke 16 26. Iohn 3 16. The Gospel is as a Princes proclamation offering pardon and forgiuenesse and though the promises of God be generall yet they doe containe a particular because that which is spoken to all beleeuers is spoken vnto euery one that is a beleeuer and that which is spoken to all penitent persons must bee applyed to euery seuerall penitent soule Fourthly God hath ordained the Sacraments in the Church to be the seales of the righteousnesse of faith Rom. 4 11 and that they should be deliuered particularly to euery man thereby to assure him of grace and mercy in particular When men once come to know that Christ offereth remission of sins by his death by the receiuing of the Sacraments particularly we come to apply Christ and his merits to our selues so that the deliuering of them vnto vs is thus much in effect Thou beleeuest these generall things then draw neere and take this vnto thy farther comfort that thou mayest bee assured that the promises of righteousnesse doe belong vnto thee as if indeede thy name were particularly specified therein All these things being considered it followeth necessarily that the generall knowledge is not sufficient but a particular application is necessary to saluation Vse 1 This serueth for confutation of an errour of the church of Rome denying that a man may particularly beleeue that God is his God or that Christ is his Sauiour or that remission of sinnes belongeth vnto him and why so Forsooth because in the Gospel all runneth in generall and it is not there written that such and such are Gods and shal haue benefite by Christ But where there is a general as for example Whosoeuer beleeueth and repenteth shal be saued there is the particular also If thou beleeue thou shalt be saued and the faithfull by vertue of this do beleeue and are saued by this their application The Apostles said to the Gaoler Acts 16 31 Beleeue on the Lord Iesus Christ thou shalt be saued and thy house If the Keeper of the prison had replyed Sirs how doe you know that I shall bee saued by Christ Is my name written in the booke of God that I may bee assured it is written in the booke of life Would not they haue told him that his particular name was included in the generall albeit it were not expressed The Papists doe presume to giue absolution vpon confession and yet they do not find any man in the Gospel particularly named When Christ our Sauiour saith Whose sinnes soeuer ye remit they are remitted Iohn 20 23 they are not afraide vpon this generall to giue absolution to particular persons and to tell them that their sins are forgiuen And will not these men be so fauorable to vs as to suffer vs from a generall to infer and gather a particular as well as themselues to wit that when Christ saith Whosoeuer beleeueth in me shall not perish but haue euerlasting life the Minister may speak to the conscience of this or that man particularly Beleeue thou in the Lord Iesus and thou shalt haue eternall life But Bellarmine goeth farther and obiecteth Obiection That this is not a simple promise but conditionall if they repent and beleeue then they may indeede apply these things to themselues and bee assured of them but a man cannot haue any certainty of these things that they do beleeue and repent and therefore they cānot in particular apply them to themselues Answ I answer this is to builde one error vpon another and to dawbe them both with vntempered mortar For wherefore doth the Apostle command euery man to try and examine him selfe whether he be in the faith and haue Christ Iesus dwelling in him 2. Cor 13 if after this proofe hee cannot know what his estate and condition is This is a certaine rule whosoeuer truly beleeueth knoweth that hee beleeueth though no man knoweth it but himself He that is the Lords hath a new name written Reuel 2 17. which no man knoweth sauing he that receiueth it But he which hath receyued it knoweth it as wel as he knoweth he liueth For no man doth know the things of a man saue the spirite of man which is in him euen so the things of God knoweth no man saue the Spirit of God 1 Cor. 2 11. So then euery man both may and ought to haue assurance of his own saluation and therefore this we beleeue let them teach and write what they will For what if a franticke man should run vp and downe boast that all the wares which come to such a Port or hauen are his shall the Merchant be
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
frozen harts and shew themselues vnworthy of so great mercy Vse 2 Secondly it sheweth vs that it is vnpossible for all the tyrants and enemies vnder heauen to prolong the time for the further vexation of Gods people when God hath determined the release and appointed the end of their troubles All the creatures of God shall helpe them and worke for them yea hasten the purpose and counsell of God This appeared very notably in the deliuerance of Israel out of Egypt When the time of foure hundred yeares which God had appointed were expired albeit the King and his people had concluded to detaine them in bondage they were by the ouer-ruling hand of God moued to thrust them out of the land Exod 12 33 and 14 22. yea euen to hyre them at a great price to depart giuing them iewels of siluer and gold and casting vpon them the most precious things that were in their possession Pharaoh and his people forced them out of the land in hast and whē they were hardned to follow after them to bring them backe againe the winde wrought for them the sea gaue them passage and GOD that ruleth both winde and sea drowned their enemies The time of deliuerance was come and who could hinder or deferre it The like wee see in the bringing of this people out of captiuity and bondage in Babylon nothing seemed more vnlikely or vnpossible vnto the Saints themselues for when the proclamation for the returne of the people was published Psal 126 1 2. the wonderfulnesse of the deliuerance seemed so great and incomprehensible that they could hardly perswade themselues of the truth thereof vntill they saw the Gentiles speake of it and helpe them forward with ayd toward theyr country This serueth greatly to comfort and cheare vp the hearts of the faithfull that seeing God will giue rest vnto his beloued people vaine are the practises of the enemies althogh they band themselues together as Herod Pontius Pilate and the high Priests did in the dayes of Christ yet we haue assurance of deliuerance they shall not alwayes preuaile the people of God shall be preserued and all shall work for the best for their owne safety Thirdly this must teach vs in the time of Vse 3 our distresses while wee lye vnder the Crosse to relye vpon God whatsoeuer troubles and tentations arise although we should come to the gates of the graue and passe by the doore of death we must lift vp our heads knowing that our deliuerance draweth nere This then serueth to worke patience in the seruants of God and to teach vs to waite vpon him vntill the time of rest and refreshing come from the presence of God for surely it will come as the Prophet Habbakkuk teacheth chapt 2. verse 3. The vision is yet for an appointed time but at the last it shall speake and not lye though it tarry waite for it shall surely come and shall not stay So when the Angel had limited the time of the desolation of the holy people and of the deliuerance of the Church he pronounceth him blessed that waiteth vntill that time Dan. chap. 12. verses 11 12. And when the soules of them that were killed for the Word and the Testimony which they had maintained cryed out with a lowde voyce from vnderneath the Altar How long Lord which art holy and true Dooest not thou iudge and auenge our bloud on them that dwell on the earth An answer was giuen vnto them That they should rest for a little season vntill the number of their Brethren were fulfilled Reuel chap. 6. verse 10. This the Prophet Dauid sheweth to haue beene his practice earnestly waiting vppon the Lord for helpe and deliuerance out of all his troubles and dangers as Psalme 123 verses 1 2. I lifte vp mine eyes vnto thee which dwellest in the heauens Behold euen as the eyes of seruants looke vnto the hand of their masters and as the eyes of a maid vnto the hand of her mistris so our eyes waite vpon the Lord our God vntill he haue mercy vpon vs. Great are our feares and troubles and many bee our infirmities it behooueth vs greatly therefore to cleaue vnto the liuing God without separation and euermore continue our trust in him and to poure out our meditations and prayers before him vntill such time as hee graciously looke vpon vs and grant our petitions yea it is our dutie whensoeuer we perceiue the time of our deliuerance to approach or to be expired or any signes and tokens thereof as the sprouting of the Figge-tree to appeare and to bee offered vnto vs from GOD it is our duty I say to raise vp our faith and to intreat God to bring his purpose to passe and to make good the words of his owne mouth When Daniel by reading the Prophets of God knew that the number of yeares appointed for the desolation of Ierusalem was expired he turned his face to the Lord with prayer Daniel 9 2. in fasting in weeping in sackcloth and ashes Vse 4 Lastly it is the duty of all such as lye not vnder the crosse to commend the common cause of their brethren to God Hath God giuen vs rest on euery side Do we liue in ease sitting vnder our Vines and Figge-trees enioying peace and liberty vnder a gracious Prince Do we enioy health and wealth and taste not of the bitter cup of affliction that others drinke of It is required of vs not to forget the affliction of Ioseph but to be mindfull of the miseries of other parts of the Church and to haue a fellow-feeling of their sorrows as that we be thereby prouoked to call vpon God for them This the Apostle vrgeth the Church of the Corinthians to thinke vpon 2 Corinthians chap. 1. verse 7 that they being partakers of the suffering of the Saints may also be partakers of the consolation This is a duty needfull to be learned and considered Wee know not what troubles may fall vpon our selues There is nothing that happeneth vnto any of our brethren but it may fall vpon our owne heads Let vs therefore call vpon God for others and remember them that are in trouble Heb. 13 2. as if we were troubled with them that so we may haue the benefit of other mens prayers be deliuered when wee fall into troubles It is therefore a duty that we owe to God and our brethren being touched with a respect of his commandement of their misery His commandement should compell vs their miserie should mooue vs not to be forgetfull of their condition And from hence we should haue a double meditation First it is our parts to praise the name of the Lord when hee giueth to our brethren or to vs any share of this outward prosperity and manifesteth his loue vnto vs by deliuering our soules from death our eyes from teares and our feete from falling Psalme 116 8.14 When he causeth our houses to be inhabited our streets to bee replenished our
Citties to be stored and great concourse of people to be assembled it shold moue vs to render thankes to God to pay our vowes in the presence of all his people and to craue the continuance of his goodnesse vpon vs. This is it which the Prophet acknowledgeth Psal 116 12 13 saying What shall I render vnto the Lord for all his benefites towardes me I will take the cup of saluation and call vpon the name of the Lord So the Prophet setting downe the behauiour of the people what it shall be being deliuered from captiuity sheweth that they shall say in that day O Lord I will praise thee though thou wast angry with me thy wrath is turned away and thou comfortest me Behold God is my strength and song he also is become my saluation Esay 12 1 2. Let this be our practise when we haue tasted of his mercy and haue receiued any deliuerance from him out of our afflictions Secondly we ought from hence to consider the peace and rest that God hath reserued for vs in the life to come For they are but a shadow of that comfort which wee shall feele in the kingdome of heauen This is that which the Apostle concludeth from the rest in the land of Canaan that there remaineth a rest for the people of God to wit in the kingdom of heauen Heb. 4 9. For euen as the punishments and plagues that befall the vngodly which the Lord raineth downe vpon their heads are as the messengers of death and the fore-runners of destruction and giue vnto them a tast of the paines and torments of hell so the blessings bestowed vpon the godly are as the first fruites of all their comfort Rom 8 23. The first fruites which the Israelites vnder the law offered to God gaue hope and assurance vnto them to enioy the rest of the increase so the faithfull hauing a feeling of the gifts giuen vnto them and receiuing them as assured pledges and tokens of the fauour and loue of God towardes them in this life do gather hope to haue the heauenly inheritance in time to come For if God be so gracious and mercifull vnto vs in these dayes of our pilgrimage doubtlesse hee reserueth greater mercies for vs in the life to come when we shal possesse euerlasting ioyes which no man shall take from vs which neyther the eie hath seen nor the eare hath heard nor the heart can conceiue when we shall really inherit that which now by hope we wait for with much patience 1. Cor. 2 9. V. 18. A Star shal come out of Iacob a Scepter shall rise out of Israel and shall smite the coasts of Moab and shall destroy all them that are behinde And Edom shall be possessed Seir shall be a possessioÌ„ to their enemies for Israel shal do valiantly We haue heard before that the purpose of Balak and Balaam was onely to curse the people of God Heere we may see vpon whom the curse lighteth and falleth Wherein see how differing the wayes and thoughts of God are from the purposes and pretences of men The King of Moab intended a curse against Israel and a blessing vpon himselfe in both which he is disappointed For as Balaam before pronounced a blessing vpon Israel so in this place hee denounceth a curse to come vpon Moab When the King perceiued the continuance of Balaams blessings to follow Israel Numb 23 25. he bad him in choller and indignation neyther blesse nor curse he would haue taken it for a blessing if Balaam would haue held his peace said nothing But he cannot finde this nothing at his hands for hee proceedeth now to deliuer sundry curses against the Moabites as before he had deliuered sundry blessings to come vpon the Israelites And hereby is notably verified the saying of the Prophet Psal 109 17 18. As hee loued cursing so shall it come to him and as he loued not blessing so shall it be farre from him as he cloathed himselfe with cursing like a raiment so shall it come into his bowels like water and like oyle into his bones We haue heard already how these things were performed when God raysed vp Dauid out of the loynes of Iacob who smote the Tabernacles of Moab and made the Curtaines of Edome to tremble But these things howsoeuer temporally fulfilled in Dauid and Salomon haue spiritually and for euer their accomplishment and consummation in Christ Iesus he is a King for euer and hath an euerlastaing kingdome albeit not of this world Therefore the Apostle saith This man after he had offered one sacrifice for sinne sitteth for euer at the right hand of God and from henceforth tarrieth till his enemies be made his footstoole Hebr. 10 22 23. Hee is the true star that shineth to euerlasting life heere spoken of and the Scepter of his kingdome is a Scepter of righteousnesse Hee shall be Ruler in the midst of his enemies Psalm 110 2 and 45 6. Hence it is that the Prophet Malichi calleth him the Sunne of righteousnesse the brightest of all the stars that shine in the Firmament and from which all the rest borrow and receiue their light when he saith Vnto you that feare my Name shall the Sunne of righteousnesse arise and health shall be vnder his wings c. Mal. 4 2. Thus Christ speaketh of himselfe in many places Iohn 8 12. I am the light of the world hee that followeth mee shall not walke in darknes but haue that light of life Thus Iohn witnesseth chap. 1 5 9. This was that true light which lighteth euery man that commeth into the world So Zachary calleth him The Day-spring from on high that hath visited vs Luke 1 78. And the Apostle Peter The Day-starre that ariseth in our hearts 2 Pet. 1 19. Likewise in the last chapter of the Reuelation verse 16. he saith Reuel 2 28. I am the roote and generation of Dauid and the bright morning Starre Now as he is the Starre of Iacob to giue them light so he is the King of Iacob to rule them through whom they shall do valiantly and bee enabled to ouercome their enemies Heereby we learne that the Church through Christ Doctrine The 〈◊〉 shall tâ—â—â— ouer alâ— the â—nemies or their peace hath victory ouer spirituall enemies The elect in Christ shall subdue and triumph ouer all the enemies of theyr peace and saluation both wicked meÌ„ and reprobate angels yea shall in Christ haue power ouer all the world This promise was made from the beginning vnto mankinde and vttered by the mouth of God Gen. 3 15. That the seed of the woman should breake the serpents head which belongeth both to Christ and vnto his members For the souereigne power of Christ is not giuen to the creature but the ftuite and benefite thereof is giuen to the elect and that two wayes first he maketh all his members partakers of part of his glory in heauen whereas the whole world besides lying in wickednesse is condemned in
them stedfastly in the faith We shall be fitted to beare out this triall if we be carefull to vnderstand the acceptable will of God and if we be able to weild the sword of the Spirit which is the word of God Our Sauiour teacheth his Disciples to beware of false Teachers which come in sheepes cloathing but inwardly are rauening Wolues Mat. 7 15. This is the vse which the Apostle Iude maketh chap. 4 where making mention that seducers were entered secretly and subtilly among them hee mooued them to striue and contend for the common faith taught by his ministry If we wold know how this shold be let vs haue our faith stablisht in the grace of God and our hearts setled in the truth Faith is a precious Iewell the Iewell of Iewels it must then be kept well and warily If a man haue a pearle of great price committed vnto him he will not let it lye about commonly and carelesly for euery one to pilfer purloyne but keepe it vnder lock key that it may be preserued safe and sure True Religion builded vpon the foundation of the Prophets and Apostles is such a Pearle it must be kept with watch and ward or else it will bee stolne and taken from vs. It is such a Iewel as when a man hath found it he will sell all that he hath to keepe and retaine it The people beganne to commit whoredome with the daughters of Moab We haue heard before the author of that stumbling-blocke which was laid before the feet of the people of God to cause them to fall to wit Balaam from him the counsell came by him the net was made and by Balak it was spred to intrappe them Now we see what they committed wherein they offended So soone as the plot is deuised and the counsell followed by and by the Israelites are taken in the snare They banquet with the Moabites in the idoll feasts so fall into fornication These are tentations on the right hand delights to the flesh and enticements to pleasures Doctrinâ— Tentatioâ— by pleasuâ—â— are most â—â—gerous The Doctrine arising from hence is this That tentations from pleasures delights are of all other most dangerous more effectuall to preuaile ouer vs then such tentations as stand on the left hand to witte crosses aduersities Indeed we are assailed on euery side on the left hand by pouerty shame contempt persecutions and such like which cause many to hang down their heads to cast away their confidence to renounce their faith to depart out of the field without striking a stroke but such as present themselues at our right haÌ„d as riches power honor glory preferment profit pleasure which dazle the eyes and entangle the hart with the delights therof these are most cunning Engines and instruments vsed or rather abused by Sathan to our destruction This was the last tentation as most auaileable in it selfe that the diuel vsed against our Sauiour Christ Mat. 4 8. shewing and offering vnto him the kingdomes of the world the glory thereof Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite Genesis He gaue Dauid the foile by vncleannesse and Noah by drunkennesse Salomon by idolatry and Hezekiah by prosperity when he could not shake them by crosses and persecutions Gold and siluer haue opened the gates of the Citty when the force of the Cannon shot could not This is that which the Prophet Dauid meaneth when he saith I saide in my prosperity I shall not be remoued Psal 30 6. The Church of God was neuer so ouertaken with aduersity as with abundance and prosperity more are brought to condemnation by riches pleasures and worldly lusts then by pouerty and persecution Reason 1 The Reasons to inforce this doctrine are diuers First prosperity puffeth vp not onely the wicked but also the godly and stealeth away the heart of man before he feele the danger and can thinke vpon that which will follow Pleasures make vs forget God and our selues both seducing worldlings and such as remember not God all their life long and ouertaking the faithfull which haue walked in the feare of God when they haue al things at will so as they haue not knowne themselues any more When Salomon was old his wiues by flattery turned away his heart 1 Kings 11 4. So did Dalilah the heart of Sampson iudg 14. 15 who was made so weak impotent by the look of a woman that he yeelded himselfe to her lure or lust most reproachfully brought himselfe into extreme bondage and slauery through her enticements Reason 2 Secondly carnall pleasures and riches are deceitfull they appeare otherwise then they are They are like to a baite that couereth a deadly hooke they are like the greene grasse in which lurketh and lyeth a Serpent ready to sting vs vnto death they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle shewing That they which will bee rich fall into tentations and snares and into foolish and noysome lusts 1 Tim. 6 9 1. Salomon speaking of falling into whoredome sayeth Prou. 7 21. 5 2. The lips of a strange Woman drop as an hony combe and her mouth is softer then Oyle when as her end is as bitter as wormwood as sharpe as a two-edged sword her paths leade to the graue and her wayes tend to hell by this means she catcheth fooles and bringeth them to the stocks as an Oxe to the slaughter Vse 1 The vses follow to bee considered of vs. First let vs learne from hence to confesse that prosperity is a slippery estate and howsoeuer it bee much desired and admired yet it is full of great dangers and hedged in with diuers difficulties This is not knowne nor vnderstood of the men of this world True it is wheÌ„ God sendeth famine or warre or pestilence and infectious diseases all men can say Alas these are hard and heauy times terrible and troublesome seasons we are alwayes in danger of death But wee must remember that when we liue at ease and all of vs be at peace when God deliuereth vs from diseases wee must not be secure and fall asleep in such prosperity but consider that we are set in slippery places This the Apostle Paul teacheth 2 Tim. 3 1 where hee saith In the lâ—st daies shall come perillous times for men shall bee louers of themselues proude couetous boasters louers of pleasures more then louers of God hauing a shew of godlinesse but denying the power thereof Hee speaketh of rough and greeuous times yet he neither nameth nor meaneth plague pestilence famine sword or such like calamities but hee telleth of things more dangerous although we take our selues to be free and farre from all danger We account no times tedious and troublesome but when wee liue in feare of death or feele our bellies pinched or else are crossed in the things of this
life Alas saith one how hard are these times we suffer pouerty penury and great misery O woful and wretched times saith another the plague is in such a place it is come neere our dwellings we may looke for it euery day to sweepe vs away how shall we do in these extremities or whither shall wee turne our heads from these troubles Neuerthelesse we must know that a man may be free from all these distresses yet liue in the greatest dangers We may haue peace and plenty we may enioy health and liberty we may abound in riches prosperity yet be possessed and compassed about with a thousand plagues more fearfull What times are most dangerous more deadly and more dangerous then the pestilence sword and famine which trouble vs so much and bring vs to our wits end Let vs take heed of our corrupt iudgement of the times and learne more to feare men that liue in prosperity then such as sinke down into aduersity inasmuch as their tentations are more strong effectuall Prosperity ease peace and riches haue turned through our corruption to be the pests and poison of the Church This the wise man teacheth Prou. 1 32. Ease slayeth thee foolish and the prosperity of fooles destroyeth them It is therefore a great mercy of God when he teacheth his children to stand vpright in this slippery way and that they make them not their bane which are giuen them as a blessing Hee setteth before their eies the dayly changes of all things vnder the Sunne and assureth them that nothing continueth in one estate hee frameth them to the contempt of the worlde and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had They see riches to bee vncertaine and deceiâ—full healâ—h to bee changeable our friends and acquaintance subiect to death and al humane things to be transitory vain and soon flitting away By al these meditations it pleaseth God to stay vp his people that they fall not from him in their prosperity Secondly it should teach vs to vse patience Vse 2 vnder the crosse and wisely to beare al the afflictions that God seeth good to lay vpon vs. We see by experience that peace and plenty haue done the Church more harme then wars and bloudy persecutions not that Gods blessings are hurtful and pernicious of themselues but by reason of our corrupt nature which is ready to turne his blessings into curses and his great mercies into so many plagues This wee see in the example of the Sodomites they dwelled in a fruitful soyle like the garden of Eden which God planted and therein placed our first parents but they became exceeding sinners and abused the blessings of God to their owne confusion Gen. 13 10. How farre prosperity abundance make vs to forget God consider in the examples of Nebuchadnezzar Herod Dan. 4 27. Acts 12.22 Haman and sundry others Iob feared that his sonnes in their feasting and banquetting had blasphemed God Iob 1 5. It appeareth in the parable of the rich man that made a feast sent out his messengers to inuite his guests Luke 14 19. that they refused to come and pretended sundry excuses one had hyred a farme another had bought fiue yoke of oxen another had married a wife he could not come wherby our Sauiour sheweth what causes commonly they are that withdraw and withhold mens minds from obeying Gods word embracing the Gospell to wit the cares of the world the commodities of this life the deceitfulnes of riches the pleasures of the flesh the study of earthly things these were such ranke thornes that they choaked all heauenly meditations hindred the growth of spirituall graces these brought a fogginesse vpon the soule and wrought in them a forgetfulnes of God Wherfore let vs not murmure and repine vnder the crosse but stoope down vnder his mighty hand who sendeth his correction for our good that we should not perish and be condemned with the world Heb 12 7. Psal 119 71. 1 Cor. 11 31. He doth not take pleasure and pastime in punishing of vs but as a louing father he respecteth onely our benefit Hee hath many wayes to deliuer vs promiseth that our afflictions shall not bee aboue our strength but haue a good end and an happy yssue We must be content with the Lords doings and know that he will sanctifie the afflictions of our bodies to the comfort of our soules whilest those that flow in earthly blessings and abound in outward prosperity do forget God that made them and runne on in the pride of their hearts to vnthankfulnesse against God Vse 3 Thirdly let vs not be deceiued with sinfull pleasures when the baite is offered and the net pitched before vs to take vs with the hooke and to catch vs in the snare but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill Pleasures are of two sorts some are simply vnlawfull and not to be vsed at all being directly contrary to the word of God Such are the pleasures that carnall men take in eating till they surfet and in drinking till they are drunken such are the pleasures that whoremongers take in adultery fornication and vncleannesse Others are of themselues indifferent and in their owne Nature neyther good nor euill but according as they are vsed as hunting hawking and other lawfull recreations and euen these when they take vp all our thoughts and thrust out better things out of the doores are called thorns in the parable of the Sower as wel as vnlawfull pleasures Luk. 8 14. There is nothing doeth so much choake the word of God as the pleasures of the flesh nothing causeth vs so soone to forget it nothing maketh vs so soon weary and loath to heare it as the desire to follow and pursue after our delights so that it standeth vs vpon to cut them vp and to pull them out of the ground of our hearts We see men wil not suffer briars and bushes to spring vp where their corne shold grow much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne The Faith of Moses is commended that hee refused to be called the sonne of Pharaohs daughter Heb. 11 24 25 and chose rather to suffer aduersity with the people of God then to inioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Let vs therefore shake off al pleasures of sinne not onely such as are in themselues vngodly and vnlawfull but all other whatsoeuer when they become clogs and incumberances vnto vs and hinder vs in the duties of our callings Many indeed are drawn and driuen from the word by trouble and persecution Prosperity is more dangerous