after Christs ascension that they continued daily with one accord in the Temple Acts 2 46. and breaking bread c and a little before it is said All that beleeued were together But we as if our brethren that stay to communicate were not of the Church or we did not belong to that fellowship do shuffle away and scatter our selues abroad as if this businesse did not belong vnto vs. If it be said Obiect It is a dangerous thing to receiue vnworthily we may make our selues guilty of the body of Christ and bring iudgement vpon our selues I answer Answer it is not enough for carelesse men and women to hold out this buckler as if it could defend thē against the stroke of Gods word which cannot serue our turne These are like to the sluggard in the Prouerbes that saith Prou. 22 13 and 26.13 19 24. There is a Lyon in the way I shall be slaine in the streetes or as it is before A slothfull man hideth his hand in his bosome and wil not so much as bring it to his mouth againe The sluggard neuer wanteth some defence for himselfe he thinketh himselfe wiser then seauen men that can render a reason Prou. 26 1 This is in his conceite a sure defence for his offence in abstaining Seeing it is so dāgerous to receiue vnworthily I will not receiue at all and so I shall escape the danger But there is a necessity laid vpon al that may and do come and if they will be saued they must come For the danger is no lesse to abstain wilfully then it is to receiue vnworthily These are like to those vnskilfull Marriners who while they are busie carefull to shun one rocke do run themselues vpon another there suffer shipwracke Obiect But they will farther say for themselues they heare the word and tarry so long as the Sermon lasteth and the word is the chiefest meanes I answer Answer it skilleth not which is more principall and which is lesse but it importeth vs to know what is Gods commandement As he hath said Heare ye the word of the Lord so he hath said of this Sacramēt Take ye and eate ye c. Will we giue eare to one cōmandement and not to another Would any man if he had some couenant to seale content himselfe with the writing and depart before he hath the seale to it Or when one is bidden to a dinner or a supper and hath tasted of one dish of meate will he rise vp and bee gone No he will be sure to sit downe with the first rise with the last Or if he should start vp and goe his waies will not the master of the feast thinke himselfe wronged and iniuried And wee must make no other account in this holy worke but that if we behaue our selues in this rude and disordered manner wee shall highly offend the master of the house and the author of the feast Wherefore as the Apostle denounceth a woe against himselfe 〈◊〉 9 16 if hee preach not the Gospel because a necessity is laid vpon him so he might denounce a like woe if he did not administer the Lords Supper so wee must know that the same woe hangeth ouer our heads if wee do not carefully and oftentimes receiue the Supper of the Lord because a necessity is laid vpon vs and therefore we must deale faithfully with God and our own soules in the discharge of this duty Secondly this serueth as a comfort to all Vse 2 those that come as they ought to wit reuerently and aduisedly and therfore it meeteth with sundry abuses which quench this comfort Such are iustly to be reprooued who depart the congregation in time of the administration of it as though it were no part of Gods worship or did nothing at all concerne themselues Again there are many that take a lawlesse liberty to themselues to receiue the Lords Supper as often sildom as they list as thogh it were a thing indifferēt that might be done or not be done at their owne discretion The common excuse that hindreth men is that they say they are not in charity But why doe they not make hast to reconcile themselues to their brethren why do they sit stil and neuer desire to be at vnity The Prophet telleth vs it is our duty not only to be at peace with others 〈◊〉 12 18. 〈◊〉 34 14. that if it be possible as much as lieth in vs we should liue peaceably with all men but also that we should seeke peace and ensue after it If it fly from vs we must pursue it and neuer giue ouer vntil we haue ouertaken it and laid hands vpon it But we are like to a man fallen into a deep pit that hath no desire or purpose to come out of it 〈◊〉 26 27. We should not suffer the Sun to go downe vpon our wrath least thereby we giue entrance vnto the diuell If we entertain the one wee can by no meanes exclude and shut out the other as the example of Caine may teach vs who was of that euill one and therefore first he hated and then slew his Brother 1. Iohn 3 12. Vse 3 Lastly seeing we are bound to come to the Sacraments let vs labour to feele the power vertue grace offered vnto vs by them Nothing in the world should be so often remembred of vs as the death of Christ This should be a christian mans treasury nothing should more reioyce our hearts Gal. 6 14. and therefore if we desire to feele the benefit of it and to bee transformed into a likenesse of it it should effectually mooue vs to be often present and often to vse these pledges remembrances of his death In this Sacrament we doe after a sort see him crucified vpon the crosse And to shew that we do truly remember his death let vs labour to expresse the power of it and answerably beare the like mind toward him A conformity vnto his death is to dye to sinne Rom. 6 1. They that returne to their owne vomit neuer came with a good conscience What bitternesse of the crosse did he patiently endure for vs and shall we with our sinnes as with nailes and speares pierce his hands nay his heart againe These make a mocke of the Lords Supper which representeth his death nay they set at nought his death and passion Others that day so soon as they haue bene partakers of this seale run vp and downe in rioting and sporting and Ale-house hanting and thereby make it euident what reckoning they make of his death Do these labour to die to sin and to be like him If wee do no better die with him then in this prophane manner let vs take heede of the second death for it is to be feared such shal neuer liue with him If we be not like to him in this life let vs not looke to be like vnto him in the life to come Verse 15. And on the day that the
the Saduces Luke 20 27. Actes 23.8 which denyed the rising againe of the body and the subsisting of the soule after the separation For when Paul cryed out in the Councell I am accused of the hope and resurrection of the dead there was a dissention betweene the Pharisees and the Saduces for the Saduces say That there is no resurrection neyther Angel nor spirit but the Pharisies confesse both These Christ confuteth and conuinceth in the Gospel by the testimony of Moses I am the God of Abraham the God of Isaac and the God of Iacob God is not the God of the dead but of the liuing Matth. 22 32. Exodus 3 6. And if these heretickes and enemies of God would not for conscience sake yeelde to this truth and subscribe with heart and hand vnto it yet at least for the profit of it and the excellency aboue their beastly dotage about the mortality of the soule they should embrace it and cleaue vnto it For it is surer and safer to beleeue as the Church holdeth For if this opinion bee true that the soule is immortall It is morâ—ty leâ—â—ger to bâ— the soulâ— be immâ— then mâ— whosoeuer beleeueth it not in heart and confesseth it not with the mouth shall suffer eternall punishment and beare his condemnation If it should not be true which we speake onely by supposition the doctrine being most certaine there is no daunger after death to haue holden the immortality of the soule in the time of our life forasmuch as if the soule do not remaine it cannot be reproued of error nor punished for sinne Againe it is most honest and honorable to hold the dignity of our soule receyued of God and so to thinke reuerently and religiously of it resembling it to God the Angels not to debase and disgrace it making it like vnto the beasts and vnreasonable creatures Lastly it is better to beleeue the soules eternity as fitter to stirre vs vp to liue soberly righteously godlily in this present world and to deny vngodlinesse and worldly lusts to minde heauenly things that we may bee holy as our heauenly Father is holy For if we beleeue our selues to be immortall Math. 16 26 wee will haue a greater care of vertue a greater respect to the reward a greater conscience of Religion a greater feare of sin and of the punishment due to sin So then as there is greater verity so there is more safety security to hold the immortality of the soule against the erroneous opinions of all hereticks that haue desperately and damnably denyed the same to the decay of piety dishonor of God and vnto the vtter confusion of their owne soules Vse 2 Secondly acknowledge from hence a great difference betweene the soule of man and the soule of a beast Euery beast and liuing creature hath a kind of soule which perisheth with the body so that he which killeth the body of a beast destroyeth also the soule which ariseth from the mixture and temperature of the Elements But man was made after the image of God Gen. 1 26. according to his likenesse Eph. 4 24 to resemble him especially in his soule which is of an heauenly nature albeit not of the substance of God This difference and distinction Moses teacheth and obserueth Gen. 9 4 6. But the flesh with the life thereof I meane with the blood thereof shall ye not eate who so sheddeth mans blood by man shall his blood bee shed for in the image of God hath hee made man Where hee maketh an opposition betweene man and beast and between the soule of man and beast Man was made in his soule to resemble his Maker and Creator but the soule of a beast is in his blood And therefore God charging his people to abstain from eating of blood euen of cleane beasts vseth these two reasons Leuit. 17 11 14. First because theyr blood is the seate of the soule secondly God hath commanded it to be vsed in attonemeÌ„ts for sinne as a type and figure of the blood of Christ The soule of man is a substance the soule of a beast is an accident whose being is alwayes to be in another The soule of man is a spirit the soule of a beast is a quality arising of the matter of the body vanishing also with the body and hauing no beeing at all out of the body Thirdly see here a difference between the Vse 3 soule and the body of a man For as this truth teacheth a distinction betweene the soule of a man and the soule of a beast so it maketh a diuision betweene one part of man and the other Man consisteth of two parts of the bodie which is visible and of the soule which is inuisible The body dyeth and is laid in the graue for as it was taken out of the earth so it returneth to the earth againe But the soule as wee haue proued by diuers Scriptures and confirmed by strong reasons neuer dyeth or decayeth Therefore albeit we be taught in the Articles of our faith to beleeue the resurrection of the body yet wee are neuer taught to beleeue the resurrection of the soule For a rising vp presupposeth first a falling down The soul falleth not into the iawes of death nor goeth downe into the house of the graue This difference the wiseman teacheth Eccles. 12 7. Dust returneth vnto the earth as it was and the spirit returneth vnto God that gaue it The dwelling place of the body is the earth the habitation of the soule is with God The soule neuer dyeth nor decayeth nor sleepeth nor riseth againe but is a spirituall substance and inuisible hauing neyther flesh nor bones liuing and abiding for euer as wel out of the Tabernacle of the body as in the same But the body is an earthly and visible substance consisting of sensible parts neuer liuing nor breathing without the soule Wherefore these abide together as two the nearest and dearest friends reioycing together sorrowing together and alike affectioned one toward another yet the day of separation commeth and will come when a departure must be made of these two that cannot alway continue together the body must returne to the earth the soule must bee carryed vnto God the eternall Iudge who immediatly wil passe the sentence of life or death vpon the same Fourthly we must be careful to liue a godly Vse 4 and vpright life that when we shal goe the way of all flesh our soules may bee receyued vp into the heauenly habitations and bee carryed by the Angels into the glorious presence of God There is no man if he bee to stand before Princes and to come into the presence of great men but prepareth and maketh himself ready for that purpose When Ioseph was to appeare before Pharaoh Gen. 41 14. albeit he were called hastily and brought sodainly before him yet he shaued his head and changed his rayment How then ought our care to be increased and how ought we to work out our
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
know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom 〈◊〉 things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâ—full vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâ—es rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by â—he wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâ—kâ— the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌ„ce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
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
the first borne among many brethren Rom. 8.29 is the Priest of his Church because he offered vp himself to his Father as a perfect sacrifice to satisfie his wrath for our sinnes and maketh intercession for vs and the king of his Church because he hath authority in heauen in earth so he maketh vs kings and Priests vnto God his Father Reuel 1.6 and 5.10 Priests that we should make knowne his wil call vpon his Name in spirit and truth and offer vp our selues to him a spirituall sacrifice and kings that we should conquer sinne Satan and the world through faith in Christ for this is our victory euen our faith 1 Ioh. 5.4 that ouercommeth all these enemies We haue also the adoption of sonnes and we are a chosen generation a royall Priesthood an holy nation a peculiar people that we should shew forth the praises of him who hath called vs out of darknesse into his maruellous light 1 Pet. 2.9 Thirdly this layeth before vs the dignity Vse 3 of Christ Iesus our Sauiour touching whom we learne that he is in deed and in trueth the first borne of God by whom we are deliuered from the wrath of God and redeemed from hell and destruction forasmuch as he was consecrate vnto God and made a sacrifice of attonement for vs who by sinne were become his enemies as we noted before Now hee is the first borne in these foure respects first How Christ is the first borne according to his diuine nature being begotten of the Father before all creatures after an vnspeakeable manner being of the same substance with him and is therfore called the first borne of euery creature Coloss 1. verse 15. Rom. 8. verse 29. He is the eternall sonne of God being borne of him before any creature was created Whereby wee learne against the blasphemous opinion of the Arrians that he is true GOD not a made or a created God but being God from all eternity Secondly according to his humane nature euen as he tooke vpon him our flesh and was borne of the virgine Mary so hee was also her first borne Matthew 1. verse 25. Luke 2. verse 15. Not that the blessed Virgine had other after him but because she had none before him For he is in Scripture called the first borne that first openeth the matrice whether other be borne after or not Thirdly he is called by this title because he was the first that arose out of the graue made a way for vs vnto euerlasting life because it was vnpossible that hee should be holden of the sorrowes of death And therefore hee is said by the Apostle to be before all things the beginning and the first borne from the dead Col. 1 18. This is a notable comfort vnto vs that forasmuch as our elder Brother Christ Iesus arose from the dead to the euerlasting possession of eternall glory in heauen it followeth that we also shall rise againe and not for euer lye in the graue and then be partakers with him of that blessed inheritance prepared for vs from the beginning of the world Hee is gone before to prepare vs a place and when he commeth againe we shall enter into that blessed estate and condition euery one according to the measure of the grace and guift of Christ Psal 45 7. For as Christ was annointed with the oyle of gladnesse aboue his fellowes so he was rewarded with the possession of glory aboue his brethren and highly exalted farre aboue all principalities and powers who ascended aboue all heauens that hee might fill all things Eph. 4 10. Neither let any obiect that some did rise againe before him for they arose againe to this present life and dyed againe but he arose againe to die no more death had no more dominion ouer him but to take possession of the kingdome of heauen and therefore it followeth in the next words that in all things he might haue the preheminence Lastly as the first borne was set apart and then sacrificed vnto GOD I meane the first borne among the beasts that were killed so Christ was separated from sinners Heb. 7 26. as the vnspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe not for himselfe but for the sinnes of his people Heb. 7 27. He must be holy both in his conception and life that he might be a mercifull and faithfull high-Priest and make reconciliation for vs. For he that must be a Mediatour betweene God and vs and restore vs into his fauour must of necessity be himselfe in the fauour of God and neuer haue offended him Neither could he haue accesse to the Throne of God who is most holy to make intercession for vs vnlesse he had beene holy harmelesse vndefiled and made higher then the heauens Hence also we haue vnspeakeable comfort we are assured that the wrath of God is pacified the curse of the Law is cancelled and all our sinnes are purged and done away Who is it now that shall be able to lay any thing to our charge Rom. 8 33. or to the charge of any of the elect It is God that iustifieth who is he that condemneth It is Christ that died yea rather that is risen againe who is euen at the right hand of God and maketh intercession for vs. There is nothing then that shall be able to separate vs from this loue of Christ neither tribulation nor distresse neither persecution nor famine nor nakednesse nor perill nor sword neyther life nor death forasmuch as in all these we are more then Conquerors through him that loued vs. Lastly seeing God separated the first borne Vse 4 or eldest of the family from the rest of his brethren as also he did the Leuites from the other Tribes to serue him it teacheth that all the faithfull ought to be separated from the company of wicked men and to abhor them as a sinke of all filthinesse and annoyance that we may more freely and faithfully serue the Lord as the Prophet saith Psal 119. Psal 119 115. Away from me ye wicked and I will keepe the Commandements of my God Thus we see the Church of God to be described to be an holy people elected out of the rest of the world Numb 23.9 They shall dwell alone and shall not be reckoned among the Nations God reuealeth his will to them he gouerneth them he protecteth them he careth and prouideth for them no lesse then parents for their first borne Hence it is that he willeth Moses to goe to Pharaoh and to say vnto him Israel is my sonne euen my first borne let him goe that he may serue me and if thou refuse to let him goe Behold I will slay thy sonne euen thy first borne Exod. 4. Exod. 4 22 23 The like we reade in the Prophesie of Ieremy chap. 31 9. I am a father to Israel and Ephraim is my first borne He hath a greater care of them then of all other nations and people
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
eternall glory we must bee more then flesh blood Thou wilt therfore be ashamed to confesse that thou vnderstandest by flesh and blood that thou art nothing but a lumpe of flesh What then art thou flesh in part spirit in part as thou must acknowledge thy self to be if thou be the Lords Why then dost thou not performe the workes of the spirit Rom. 8.5 They that are after the flesh do sauour the things of the flesh Ver. 6 but they that are after the spirit the things of the spirit To be carnally minded is death Verse 7. but to be spiritually minded is life and peace The carnall minde is enimity against God Verse 13. for it is not subiect to the Law of God neither indeed can be If ye liue after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the body Ver. 14. ye shal liue For as many as are led by the spirit of God they are the sonnes of GOD Vers 8. so then they that are in the flesh cannot please God Thus we see that the flesh and the spirit are alwayes opposed the one to the other so that by this wee may prooue our selues whether we be regenerate or not Let vs not therefore boast our selues that we are flesh blood forasmuch as such as are onely flesh cannot yet assure their owne hearts that they are the Lords Obiect 5 Fiftly it may be obiected that to repulse wrong is a note of courage and fortitude and to put vp wrong a token of pusillanimity and of a faint heart If then I must not reuenge I shall be accounted not onely a foole but a dastard and coward Answer I answere this is no better then the diuels sophistry and openeth a gap to the common practise that is in the world to quarrell for euery word speaking It is no argument of courage to be ready to draw the sword and dagger but rather of rashnes headinesse vnstayednesse and of a ruffian like spirit And it is no disgrace to be of a bearing and forbearing nature Our chiefest honour consisteth in fighting against sin vnto the death and shewing all might and manhood in the subduing of it He is stronger that ouercommeth his owne passions then he that winneth a city We must remember that we are made kings and Priests vnto God the Father and therefore let vs not make our selues slaues and captiues to Satan to sin and to the world This then serueth to meete with three sorts of men Perk. on Mat. 5.39 to condemne their euil courses whose whole life pleadeth for nothing more theÌ„ priuate reuenge First they are reproued that for euery crosse word supposed iniury are ready to challenge one another into the field the accepting of that challenge when it is giuen This fighting a single combat is vnlawfull That which the naturall man accounteth valour God esteemeth a vice and therefore it is no disgrace to refuse it but rather true grace in yeelding obedience vnto God For we must set down this as a rule that no man must sinne against God for the sauing of his credit reputation among men And if we did duly consider what sin is against whom it is committed and what punishment is procured therby vpon our selues we would neuer question the former ground set downe vnto vs. Secondly out of the case of challenging the field the common practise of fighting quarrelling is condemned which are no better then forerunners of murther and haue a bloody face in the sight of God The Apostle Iohn saith 1 Ioh. 3 1â— Whosoeuer hateth his brother is a murtherer and ye know that no murtherer hath eternal life abiding in him Many there are that hold it vtterly vnlawfull to giue the first blow but if another strike them then they thinke that therby they are warranted to strike againe If any giue the occasion of a fray they hold him worthy to be condemned but if they be prouoked by another they account themselues to be bound to returne him the like This is directly contrary to the doctrine of Christ whereunto all must submit themselues that wil be the disciples of Christ He would haue vs take many wrongs and not seeke to reuenge our selues And it is contrary to the practise of Christ and of his Apostles When one of the officers of the high Priest smote Iesus with the palme of his hand Ioh. 18. â—â— because he held his peace would answer nothing he smote not againe as these men thinke he was bound to do for his honour But this was no disgrace or reproch to Christ how then should it be any shame for a true Christian We will needs be accounted Christians whosoeuer say nay but we scorne and disdaine to follow the example of Christ Act. 23.1 Ananias the high Priest commanded them that stood by to smite Paul on the mouth he reprooueth him fot it but he smote not againe this was no infamy but a glory vnto him Lastly their opinion also is condemned that make it a matter of praise and an argument of valour to turne away his face froÌ„ no man This indeed is foole-hardinesse It is the commendation of Magistrates to be men of courage to feare the face of God but not the faces of men They must accept no mans person in iudgement neither decline to the right hand or to the left But a priuate man may turne his backe to his aduersary without any impeachment of his credit or diminishing of his valor or lessening of his honor or slander to his reputatioÌ„ But of this we haue spoken sufficiently before therfore we wil proceed Lastly it may be obiected that vnder the Obiect law of Moses when any man had killed his neighbour the auenger of blood might slay the murtherer whensoeuer and wheresoeuer he met him Numb 35 19. If a man had killed any person at vnwares and hated him not before he must flie to one of the Cities of refuge and abide in it vnto the death of the high Priest which was annointed with the holy oyle but if the slayer shall at any time come without the border of the Citty of refuge whither he was fled 〈◊〉 27. and the reuenger of blood finde him without the borders of the City of his refuge and the reuenger of blood kill the slayer he shall not be guilty of blood If then he be not guilty of blood how is it that God aloweth no priuate reuenge but commandeth to render good for euill to pray for them that curse vs and to doe good to our enemies and such as persecute vs I answer the politicke lawes serue not to bring men to perfection such as are made for ciuill gouernment When God speaketh as king of Israel and maketh statutes tending to outward peace and tranquility he aimed not at the spirituall perfection which is contained in the moral law which is the rule of
that was not throwne downe If then God spare not most holy places consecrated to his seruice thorough their sinne that abuse them let vs not doubt but our owne bodies shal be smitten by the hands of God except we keepe them pure and vndefiled The last motiue to keepe vs from this sin is to know that we are wholly Gods and not our owne to do what wee list or to dispose of our selues Wee are Christs therefore it is our duty to glorifie him by liuing chastly and continently He hath redeemed vs from the power of the deuill by paying the price of his precious blood as of a Lamb vnspotted God hath good right to challenge vs as his owne forasmuch as he bought vs at a deere rate and we cost him more then a worlde nay a thousand worlds of riches and treasures Christ gaue his life for vs a price far greater then all men ca◠conceiue For what can be imagined so precious as the dignity the maiesty the glorie of God which were all after a sort changed and diminished when hee tooke our nature vpon him and suffered in it the cursed and shamefull death of the crosse Therefore it is that the Apostle saith 1 Cor. 6 19 20. Ye are not your owne for ye are bought with a price therefore glorifie God in your bodye and in your spirit for they are Gods It is the propertie of Iustice to giue to euery one his owne and not to vse that which is another mans as his owne Our bodies are another mans right therefore we may not abuse them to filthines at our owne carnall pleasures Wee haue not authority ouer our selues to dispose of our selues therefore we are as another mans seruants We belong to Christ and to GOD therefore we must liue according to his will Christ hath bought vs with a great price and hath redeemed vs from hell from satan from death and from sinne therfore we be Christs we pertaine as a proper possession to him and no man can lay claime vnto vs. Let vs liue as becommeth his seruants our profession our calling and our redemption but they that follow after fornication serue his enemy forasmuch as our sinnes were the enemies that put him to death Vse 3 Lastly let all married persons liue chastly and keepe the vessels of their bodies in holynesse and in honor There is indeed a twofold chastity one of the single life the other of the married Chastity of single life is with al carefulnesse with fasting and prayer to keep their minds affections and bodies in holines Chastity in marriage is when the pure and holie vse of wedlocke is obserued Hence it is that the Apostle saith Heb. 13 4. Marriage is honorable in all and the bed vndefiled but Whoremongers and adulterers God wil iudge Matrimony is an holy league or couenant as it is called in the Scripture If a man forge or falsify a couenant that is made in bargaine and sale either by conueying some secret title or interest to himselfe or by suborning false Witnesses it is and ought to be sharpely and seuerely punished But behold by an vncleane life the chiefe and most holy Couenant that can be in the worlde is broken and violated A solemne declaration is made of the faith that the husband oweth to the wife and the wife to her husband they come into the church as it were into the presence and before the face of God they call vpon him to be a witnesse and Iudge if either of them keepe not promise yet oftentimes all this vanisheth away and commeth to nothing Hence it is that the Lord complaining against the people of Israel and conuincing them of whoring and such like wickednesse threatneth them that Therefore the Land shall mourne and euerie one that dwelleth therein shall bee cut off with the Beastes of the fielde and with the fowles of the heauen and also the Fishes of the sea shall bee taken away Hosea chap. 4. and the 2. 3. verses This sinne spreadeth farre like a foule and vncleane Leprosie The seuerall kindes of whoredome and catcheth hold of one part after another till the whole bodye bee defiled like to fire that being once kindled runneth from one place to another vntill all bee consumed There is an adulterie of the heart Math. 5 28. condemned by our Sauiour Christ which being once entertained is compared to a burning or boyling 1 Cor. 7.9 that so disturbeth and disquieteth the soule and the exercises of the soule that it cannot suffer a man to serue the Lord in a quiet mind and a pure conscience There is an adultery of the eyes which are as the windowes of the heart 2 Peter chap. 2. verse 14. as Saint Peter speaketh of fleshly minded men Whose eyes were full of Aduiterie This made Iob to make a Couenant with his eyes that they went not astray and caused him to go astray The looking after a woman to lust after her is called by Christ the committing of Adulterie And the Prophet reprooueth the daughters of Sion because they walked with out-stretched neckes and wanton eyes Esa chap 3 verse 13. There is an adultery of the eares the which wee fall into when wee listen vnto vnchaste and vncleane talke vttered by others when wee haue itching eares after it and are content to heare it and yet shew no dislike vnto it no hatred of it There is another adultery and that is of the tongue when wee take delight in vnchaste speeches and filthie Ribaldry by which the heartes of others are corrupted and our owne are manifested to bee corrupt already forasmuch as from the abundance of the hart the mouth speaketh Mat. 12. What religion soeuer we professe it is in vaine wee deceiue our owne hearts except we learne to bridle our owne tongues Iam. 1 26. And the Apostle giueth this exhortation Ephes 4 29. that no corrupt communication should proceede out of our mouths but that which is good to the vse of edifying that it may minister grace to the hearers And in another place he teacheth 1 Cor. 15 33. that euill communications corrupt good manners Lastly there is an adultery which is outward in fact and is called sin finished all the former are as steps degrees leading to this and in the end bring it foorth as a birth which they haue conceyued For wherefore do vncleane persons nourish in themselues the adultery of the heart of the eyes of the eares and of the tongue but because they purpose to commit the outward acte when time and place and person and other occasions shal be offered vnto thē But wee must bee carefull to auoide all these kindes which should not bee named among Christians Ephes 5 3. as becommeth the Saints of GOD. No maruell therefore if this wickednesse bee punished of God with heauy iudgements as that which in an high degree sinneth against God The greeuousnes of the sin of adultery against our neighbour and against our selues
this is the end that God aimeth at Reason 3 in all his threatnings not the destruction of them that are threatned but their amendment Ezek. 18 23. Haue I any pleasure at all that the wicked should die saith the Lord God and not that he should returne from his waies and liue and ch 33 11. Why will ye die O house of Israel The vses First consider that in the greatest Vse 1 and most fearefâ—ll threatnings of Gods heauy iudgements theâ—e is comfort remaining and hope of grace and mercy to be found there is life in death and health in sicknesse if we can change and amend Thus do the Princes of Iudah profite by the threatnings of the Prophet when he had threatned desolation of the Lords house and the destruction of the whole Land for which the Priests and people would haue put him to death they pleaded the practise example of good Hezekiah for the comfort of themselues and the people of his time and thereby stirred vp themselues to feare the Lord and to turne from their euill waies Ier. 26.18 The place is worthy to be considered where the Princes shew that Ieremy did no more theÌ„ Micah had done before him yet Hezekiah and all Iudah did not put him to death but feared the Lord and besought him of mercy and the Lord repented him of the euill which he had pronounced against them But it may be obiected Obiectioâ— If God threaten one thing and doth another it may seeme his will is changeable and that he hath two wils I answer Answer the will of God is one and the same as God is one but it is distinguished into that which is secret reuealed as the Church is sometimes visible and sometimes inuisible yet but one Church The secret will is of things hidden with himselfe and not manifested in the word The reuealed is of things made knowne in the Scripture Deut. 29 29. and by daily experience The secret is without condition the reuealed with condition and therefore for the most part it is ioyned with exhortation admonition instruction and reprehension But no man is exhorted and admonished to doe his secret will because no man can resist it the reprobate and diuels themselues are subiect vnto it and must performe it Rom. 9.19 Vse 2 Secondly it is the duty of the Ministers to propound the threatnings of GOD with such conditions prouoking and perswading all men to repentance and amendment of life offering grace and mercy to the humble and broken hearted 〈◊〉 1 4 14. â—2 3 Esa â— 16. They are to preach not onely the law but likewise with the law the Gospel And thus they are said both to bind and loose both to retaine sins and to forgiue For as Eliah by his earnest and zealous prayer did both shut vp the heauens 〈◊〉 4.25 Iam. â— 18. and open the windowes of heauen so that it gaue raine and the earth brought forth her fruit so the Ministers of God by their earnest zealous preaching do shut vp the kingdome of heauen against all obstinate persons â—â—th 16.19 and also open the heauens to such as are penitent To propound the threatnings of God without condition is to bring men to despaire and to take from them all hope of mercy and forgiuenesse Thirdly it is the duty of the people whensoeuer Vse 3 they heare the theatnings of God to stirre vp themselues to repentance thereby to preuent his wrath and to stay his iudgements Let vs take heed we doe not rush on as the horse in the day of battell 〈◊〉 12.11 12. to our destruction And thus haue the seruants of God vnderstood his threatnings and accounted them as a Sermon of repentance as we heard before of Hezekiah king of Iudah and all Iudah with him when Micah the Morashite prophesied saying 〈◊〉 26.18 Thus saith the Lord of hostes Sion shall bee plowed like a field Ierusalem shall become heaps they fell not into desperation neither concluded an impossibility of obtaining pardon and the continuance of the Temple of the citie and of the whole kingdome but besought the Lord and feared his Name the Lord repented him of the plague which he had denounced against them And no maruell that this godly king conceiued the meaning of the threatning in that manner for so did the King of Niniueh an heathen and idolatrous king vnderstand the threatning of Ionah no otherwise Who can tell if God will turne and repent 〈◊〉 3 9. turne away from his fierce anger that we perish not Thus also did Hezekiah before named vnderstand the message sent to him from God by Esayah when he was sicke vnto death 〈◊〉 3â— 1.2 Set thine house in order for thou shalt die and not liue and therefore he turned his face to the wall and prayed to the Lord of life Let vs make this vse of the Ministery of the word and of all the threatnings contained therein to bee stirred vp to repentance and obedience lest we be destroyed If there be no change in vs let vs looke for a change from God and he will neuer change his threatnings except we change our liues and conuersations Vse 4 Fourthly seeing the threatnings of God suppose a condition we must also know how we ought to vnderstand his promises to wit with a condition The threatnings of GOD haue a condition of repentance the promises haue a condition of faith and obedience Esay 1.19 God hath made many mercifull promises vnto vs in his holy word howbeit he hath no otherwise bound himselfe vnto vs then wee will acknowledge our selues bound in duty to serue him We must not only consider what God promised to vs but withall remember what he requireth of vs. Hence it is that the Prophet saith I will speake suddenly concerning a nation and concerning a kingdome to built it and to plant it Ier 18.9 10. but if it doe euill in my sight that it obey not my voyce then will I repent of the good wherewith I saide I will benefite them He hath promised to loue vs but he requireth at our hands to loue him againe He hath promised to forgiue vs our trespasses but he chargeth vs to forgiue them that trespasse against vs. He hath promised to be a Father vnto vs but he looketh for at our hands that we walke before him as obedient children Lastly if God threaten and no repentance Vse 5 followeth then certainely the threatnings pronounced will come to pâ—sse God threateneth not in vaine he terrifieth not without cause If we doe not preuent them they will preuent vs and take vs away suddenly See the fearefull examples of the flood of Sodome of the destruction of the ten tribes of Ierusalem and of the Iewes of the seuen Churches of Asia and other Churches planted by the Apostles supplanted in the wrath of God all assure vs of the truth of this point Consider our owne wayes in our hearts We liue where wee
and lowest element as it were the dregs and lees of the Vniuerse Reason 3 Thirdly touching the forme of mans Creation they are all made in the image according to the similitude of God which is a certaine band of Nature to knit vs together There is one image and likenesse of God that shineth in all men which we must regard reuerence wheresoeuer we finde it This is it which Moses sets downe Gen. 9.5 At the hand of a mans brother will I require the life of man for in the Image of God did he make man Vse 1 The Vses are these First it serueth to condemne the sundry sects of Monks Friers Hermits and all Cloyster-men that liue apart by themselues in woods and desart places separate themselues from others as if they were borne for themselues alone and not to doe good to others These liue as in another world meÌ„bers of no society parts of no body limbes of no Family of no Church of no Common-wealth Euery man must bring some good not onely to himselfe but also to others chuse some honest and lawfull calling When a man is out of his proper lâ—wfull calling it is as if a member were put out of ioynt or a part of the building were thrust out of order So then that life which is the forsaking of humane society is neither comfortable for themselues nor profitable for the Church nor commendable for the family nor warrantable by the word doing good neither to themselues nor to any other This the Apostle reproueth to the Hebrews Let vs consider one another Heb. 10 24.25 to prouoke vnto loue and to good workes not forsaking the fellowship that we haue among our selues as the manner of some is but let vs exhort one another and that so much the more because ye see that the day draweth neere Secondly it followeth from hence that it Vse 2 is a singular and speciall mercy that grace is offered to some more then to othersome that one nation or kingdome is preferred before another that one place or person is respected aboue another being by birth like and equal and seeing there is no difference betweene man and man by nature It cometh not of our selues that the Gospell of the kingdome and word of saluation is offered vnto vs there is no dignity in vs aboue our brethren This Moses bringeth the Israelites to consider Deut. 9 5. Thou enterest not to inherit their land for thy righteousnes or for thy vpright hart Esau and Iacob were brethren borne of the same parents at the same time yet one was receiued and the other forsaken So the Apostle to the same purpose speaketh Gal. 3 28 There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are alone in Christ Iesus This therefore must teach vs to acknowledge our own vnworthines to magnify the mercy of God toward vs aboue all earthly things Thirdly we are bound to do good to al men Vse 3 to be seruants one to another in loue to helpe and succour each other in time of need as the Samaritan did him that fel among theeues Luke 18 33. Acts 28 2. and as the barbarous nations did the Apostle True it is the nerer God bringeth men together and the straighter bands of kindred acquaintance society and neighborhood he tieth vs withall the more prompt ready we ought to be to doe seruice one to another But seeing he hath set a kind of brotherhood among all we must loue one another be kind-hearted to al our flesh otherwise we bid battel to God and are at defiance with nature it selfe Notwithstanding if we consider the common trade practise of the world we shal see an open conspiracy to do contrary to the will of God and the secret instinct of nature it selfe For where is this imploiment of our selues to the good one of another Do we not see among brethren many times such diuisions as euery one shifteth for himselfe and shrinketh from another drawing still to themselues without respect of reason without care of honesty and without signe of pitty or compassion So that the wolues are not at such variance neither do the Lyons or Leopards pursue one another as these men do Iuuenal saty 15. lib. 5. But man from man is in daily danger A storme threatneth before it riseth Senec. epist 104 a building cracketh before it falleth a fire smoketh before it flameth euen the dog barketh before he byteth but mankinde hurteth suddainely they are felt oftentimes before they are seene they strike before they warne hauing the shape of men but the minde of beasts This made Salomon to giue out this counsell Prou. 27 10. Thine owne friend and thy fathers friend forsake thou not and enter not into thy brothers house in the day of thy calamity a neighbour neere is better then a brother farre off Where he sheweth that sound and sincere loue betweene brethren is rare and the kindnesse of kinsfolkes tried to be no better then vnkindnesse especially in the day of aduersity Therefore he aduiseth that we goe not to our aliance and kindred in our afflictions to craue their helpe and require their succour inasmuch as the brethreÌ„ of the poore man for the most part hate him and are soone weary of him Nature is oftentimes without good-will but friendship is neuer without good-will Naturall men may proue to be vnnaturall but a friend which is as thine owne soule cannot and therefore ordinarily will sooner helpe his friend then a brother will his owne brother albeit the Son of his owne mother If so little loue be among brethren no maruaile if lesser bee among the rest of mankinde where lesser bandes are to hold them together What maruaile therefore is it that neighbours fo sildome liue as brethren and generally men with men seeing such as are Children of the same father shew no more friendship one to another then wilde beasts But we who besides the common coniunction of man with maÌ„ haue learned Christ haue all one Father who hath called vs to the knowledge of his Name to the inheritance of his kingdome in Christ by the meanes of one faith which is confirmed both by one baptisme being a badge of our engrafting into the body of our Lord Iesus Christ and by his last Supper being a seale of our perpetuall nourishment from him we I say must practise better things Rom. 12 18. and seeke if it be possible to haue peace with all men hauing this double communion both in the flesh and in the Spirit to follow after loue Heereby shall all men know that we are the Disciples of Christ if we loue one another Iohn 13 35. 1 Ioh. 3 14. and heereby we shall know that we are translated froÌ„ death to life if we loue the brethren We must not liue as Wolues and Tygers by rauine and spoile wee must not oppresse one
brazen serpent was a figure of Christ crucified and hanging on the crosse who is made of the Father to bee a Sauiour vnto vs. This Christ himselfe testifieth Ioh. 3.14 15. As Moses lift vp the serpent in the wildernesse so must the Sonne of man bee lift vp that whosoeuer beleeueth in him should not perish but haue eternall life Heereunto likewise hee alludeth Chap. 8.28 29. Then Iesus said vnto them When ye haue lift vp the Sonne of man then shall ye know that I am he and that I doe nothing of my selfe as my Father hath taught me so I speak these things In both these places our Sauiour hath respect and reference to the brazen serpent in the wildernesse shewing that as it was erected to heale the body so must Christ bee crucified to cure the soule therefore this serpent set vp was a type of his death Caluin in Iâ—han â—ap 3 2â— 14. And howsoeuer some of reuerent account in the Church doe vnderstand this lifting vp of the preaching of the Gospel which is as a banner displayed that all men may behold him and esteeme the referring of it to the Crosse neither to bee pertinent to the matter nor to agree in the text yet if we compare the former places phrases with another like Testimony of Iohn chap. 12.32 33. the true interpretation of the words will easily and euidently appeare where Christ speaketh thus to the Pharisees Now is the iudgment of this world now shall the Prince of this world be cast out and I if I were lift vp from the earth will draw all men vnto me Heere by lifting vp Calu. in Iob. 〈◊〉 ver 28. we must necessarily vnderstand the death of Christ vpon the Crosse on which he was lifted vp on high and seene a farre off as the Euangelist himselfe expoundeth it in the verse following saying Now this said he signifying what death hee should die The reasons of this similitude shadowing Reason 1 out the manner of Christs death are very euident and apparent For first as the brazen serpent in the wildernesse had the shew and shape of a serpent but within there was no venemous or deadly thing as the true fiery serpents had so Christ tooke vpon him the shape of a seruant he was made like vnto men he was sent of God in the similitude of sinfull flesh and was counted among the wicked Rom â— 3 Mark 15. â— Esay 53 1â— yet he was pure and voyde of sinne neither could be charged of his enemies with any sin so that this is no vnpropper or far-fet similitude but fit and naturall Secondly euen as the brazen serpent was Reason lift vp on high vpon a pole appointed for that purpose so was Christ first lift vp vpon the wood of the Crosse and was after exalted by the Gospel and set in the sight of all as the Prophet Esay teacheth Esay 11.10 12. And as the brazen serpent before it could be a type of healing must be aduanced and lifted vp so before Christ Iesus could be a Sauiour of his people to saue them from their sinnes he must be fastened vpon the Crosse 〈◊〉 14 15 he must haue his hands his feet pierced that he might spoyle the principalities and make a shew of them openly with triumph As therefore it was not sufficient once to make the brazen serpent and so to looke vpon it but it must as well be mounted as at the first made so it was not enough to bring vs to life and saluation for Christ to be conceiued by the holy Ghost and borne of the virgin Mary vnlesse he also suffer death for our sinnes and so beare our sinnes in his body on the tree Thirdly as the Israelites which obeyed the Reason 3 commandement of God embraced his promise beleeued his word and so beheld the brazen serpent standing on the pole were healed of the deadly bitings of these fiery serpents so all men who are moued with the commandement of God embracing the promise do behold Christ hanging on the tree of the crosse with the eyes of faith 〈◊〉 3.16 are cured of the sting of that old serpent the diuell and recouer of that mortall wound being freed from death and restored into the glorious liberty of the sons of God A serpent did hurt a serpent did heale the Israelites Man did destroy vs man did restore vs. 〈◊〉 5.19 The first Adam did draw into condemnation the second Adam draweth vnto saluation The brazen serpent albeit it were lift vp neuer so high and mounted into the open ayre profited none but such as stedfastly beheld it and looked vpon it so Christ crucified profiteth none but such as beleeue in him by faith Many beheld him with the bodily eyes that reaped no benefit by him they heard him with their outward eares and handled with their hands that word of life yet it auailed them nothing to know him after the flesh 〈◊〉 5.16 neither furthered them in their saluation Reason 4 Fourthly as it seemed to humane wisdom a most foolish and ridiculous thing to be healed by the bare and onely sight of a brazen serpent so to all naturall wise men of the world it seemeth as vnlikely and vnreasonable that any shold be saued by faith in Christ crucified â—r 1.23 as the Apostle sheweth We preach Christ crucified vnto the Iewes euen a stumbling blocke and vnto the Grecians foolishnesse onely to them that are saued Christ is the power of God and the wisedome of God So then it is cleere and euident that the serpent set vp vpon the pole signifieth Christ hanging on the Crosse Vse 1 The vses of this type and similitude are many directing vs to sundry points of religion As what sin is whence it came what it worketh and bringeth forth likewise what the force of the Law and Gospel it who Christ is how we must vse and apply him to haue comfort and saluation in him First seeing the serpent was a signe and signification of Christ we learne that Christ was preached and published in the time of the law albeit darkely and obscurely For as there is but one saluation so there is but one way to attaine vnto it to wit faith in Christ The faith of the fathers is one and the same with the faith of the children There was neuer any man saued without the knowledge of IESVS CHRIST neyther is at this day saued neither shall be hereafter to the end of the world This the Apostle teacheth to the Hebrewes Heb. 13.8 Iesus Christ yesterday and to day the same also is for euer And to this truth Iohn giueth witnesse All that dwell vpon the earth shall worship the Beast Reuel 13.8 whose names are not written in the booke of life of that Lambe which was slaine from the beginning of the world Albeit he were manifested in the flesh and crucified on the Crosse in the last age of the world when the fulnes of time was
as his Lord if they haue called the Master of the house Belzebub how much more them of his houshold Vse 1 Now let vs see what vses may be gathered from hence First we may assure our selues that it is a lamentable and wofull condition to liue and dwell among such mallitious mischieuous enemies They grin and grinde their teeth at vs like Dogs they gape at vs with their mouthes like the ramping and roaring Lyon they push at vs with their heads like the fat Bulles of Bashan they run at vs with their hornes like the Vnicorne they whet their tuskes at vs like the wilde Boare out of the wood they seeke to eate vs vp like the sauage beasts of the Field and Forrest Would we not take it to bee a fearefull condition to be carried into a great and terrible Wildernesse and to be compassed about with Dragons Tygers Beares and other deuouring beasts ready to eate vs in peeces while there is none to helpe But man vnto man is many times al these especially the vnfaithful man to the faithfull â—or what fellowship is there between the seed of the woman â— Cor 6 14. and the seed of the serpent Whâ—t communion betweene light and darknesse and what concord betweene Christ and Belial This the Prophet acknowledged felt by experience in his owne person 〈◊〉 20 5 6 7. Wo is me that I remained in Meshech dwel in the tents of Kedar my soule hath too long dwelt with him that hateth peace I seeke peace and when I speak therof they are bent to warre For as the societie of the faithfull is good and comely like the precious oyntment vpon the head of Aaron and as the dew falling vpon the mountaines of Hermon and Sion because they take sweet counsell together and go vnto the house of God as companions so the accompanying conuersing with euill persons is irkesome and tedious vnto the godly as if they liued with Wolues and wilde beasts in the Wildernesse True it is the people of God hate and abhor the sinnes of the vngodly but yet loue their persons as the Physitian hateth the disease but loueth the person of his Patient But the vngodly hate not onely the infirmities of the faithfull but their persons euen to the death as the dung of the earth and the off-scouring of all things and therefore we must needes account it a wofull condition full of greefe anguish and vexation of Spirit to liue among them This life is as a continuall death Secondly seeing this is the entertainment that we must looke for and shall finde in the Vse 2 world to bee hated and harrowed by the vngodly it standeth vs vpon to liue in vnity and to loue one another as the children of the Father and the disciples of Christ When enemies dayly increase and ioyne their forces together in a common band an vnited league it standeth all those vpon that are of the communion of Saints that are come vnto Mount Sion to the City of the liuing God Heb. 12 â—â— 23 and to the assembly and congregation of the first borne which are written in heauen to vnite combine themselues together as one man The aduersaries of the Church are many their power is mighty their malice is vnsatiable against the little flock of Christ it is time therfore for vs to ioyn our selues against the common aduersary Who can be ignorant how the popish crew associate themselues together seeking to subuert the state and to ouerthrow religion established among vs being resolued by murdrous Masse-Priests and set on fire of hel Wee haue also many hollow-hearted hypocrites damnable Atheists filthy Libertines sundry loose liuers that can abide none to make any sincere profession of godlinesse The poor sheepe and innocent Lambes of Christ amidst so many subtle Foxes and cruell Wolues had neede loue one another beeing hated of the world and seeke the good one of another being maligned of the wicked Heereunto Christ exhorteth in sundry places as Ioh. 13. A new commandement I giue vnto you that ye loue one another Iohn 13 3â— 35 16 12 1â— 13. 1 Iohn 3 1â— as I haue loued you that ye also loue one another By this shall all men know that ye are my disciples if ye haue loue one to another And in the 16. Chapter hee mooueth the Disciples to loue one another seeing they are hated of the world as their Mayster was This therefore is the comfort of a true Christian that albeit he be hated of the vngodly yet there is a true communion among the beleeuers of all gifts and graces granted vnto them being ready to teach the ignorant to gather home them that go astray to binde vp the broken-hearted to comfort the weake to conuince the deceiued to admonish the vnruly to stirre vp them that are dull to encourage all in well-doing And touching the bodies of our brethren those that haue this worlds good must shew themselues willing to help the poore to feed the hungry to cloathe the naked to raise vp the distressed to visite the sicke and to do good to all but especially to them that are of the houshold of faith Gal. 6 10. Lastly seeing hatred lodgeth in the heart Vse 3 of a wicked man toward the faithfull it is our duty to pray to God to be deliuered from vnreasonable and euill men Seeing all haue not faith â—ess 3 2 3 and that liuing among them wee may be established and kept blamelesse and pure from euill and may shine as lights in the midst of a crooked naughty Nation â— 2 15. holding foorth the word of life This the Prophet Dauid declareth Psalm 35 12 13 15 16.17 Thus doth God weane vs from the loue and liking of this world that we should looke and long after his kingdom where is fulnes of ioy for euermore Verses 25 26. And Israel tooke all those Citties therefore Israel dwelled in all the Cities of the Amorites in Heshbon and in all the Villages thereof These Cities taken by the Israelites did sometimes belong to the Moabites as appeareth Iudg. 11. But Sihon had taken them from Veheb the former King of the Moabites So theÌ„ in these words we haue the preuenting of an Obiection 〈◊〉 Num. â— 21. as Lyra well obserueth vpon this place where it is saide that Israel dwelt in Heshbon in the Villages thereof which properly belonged to the Land of Moab as part and parcell thereof being now rent and torne in peeces as a body that had lost many limbes and members Some man therefore might aske the question how came the Israelites to possesse that Land seeing they were expresly restrained and forbidden of God to fight against the Moabites they were tolde that they should haue no part nor portion of their Land giuen vnto them Deut. 2 9. Thou shalt not vexe Moab neither prouoke them to battell for I will not giue thee of their Land for a
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
the end wee may not deceiue others nor flatter our selues in the good motions of the Spirit wee must carefully obserue these few rules and directions following First we must beginne to cherish in our harts a loathing and detestation of all sinne Not of some few sinnes and retaine others that agree with our corrupt Natures but we must hate all sinne If the olde subtle Serpent get in his taile he wil winde in his head also and after followeth al the body If we giue him scope to possesse vs in any one knowne sinne he will thereby bring vs to destâ—uction as wee see in Saul Herod Iudas Ananias and Sapphira Wherefore wee must truly turne to God and repent vs of all sinne Secondly we must be changed and renewed in our mindes and consciences bring forth fruites worthy amendment of life otherwise we may still suspect our selues that sauing grace is not yet planted in the heart Let vs carefully looke to our hearts that the worke of regeneration be truly begunne there If wee haue once giuen our hearts to God all other parts will soone follow Our eares our feete our eyes will not be farre behind where the heart leadeth the way This is it which Salomon teacheth in Prou. 23 25. My sonne giue mee thine heart and let thine eyes delight in my waies One can take no pleasure but where his heart is Thirdly we must not stand at a stay or looke backe wee must not thinke wee haue knowledge fayth zeale and obedience enough therefore the Apostle saith touching his own practise Philip. 3 12. Brethren I count not my selfe that I haue attained to it but one thing I do I forget that which is behinde and endeuour my selfe vnto that which is before and follow hard toward the marke for the price of the high calling of God in Christ Iesus And indeed in our Christian race there is no standing at one stay For either we go forward or else we go backward If we do not increase we do decrease like the sea that neuer rests but euer ebbeth or floweth To stand still is the first step to declining and declining the first degree of decaying and decaying the forerunner of a finall falling away and falling away the worker of our confusion and destruction as the water that hath beene heate first waxeth luke-warme afterwards turneth to be key-cold Lastly we must endeuour euery day to grow better and better more strong in faith more constant in hope more rooted in charity more setled in obedience more abounding in all good workes This is made the commendation of the church of Thyatira Reu. 2 19. I know thy workes thy loue and seruice and faith and thy patience and thy workes which are more at the last then at the first So the Apostle Paul exhorteth the Thessalonians in the Lord Iesus that they increase more and more as they had receyued of the Apostles how they ought to walke please God Heereunto accordeth the doctrine of Christ where he teacheth Ioh. 15 2. That euery branch that beareth not fruite in him hee taketh away c. And Peter wriâ—ing to the dispersed Iewes dwelling here and there stirreth them vp as new borne babes to desire the sincere milke of the word that they might grow thereby c. 1 Pet. 2 2.3 But alas where is this increasing proceeding and perseuering to be found Hee that was ignorant is ignorant stil hee that was faithlesse is faithlesse stil he that was vniust is vniust stil he that was filthy is filthy stil Reu. 22 12. Behold the Lord Iesus cometh shortly his reward is with him to giue euery maÌ„ according as his work shall be Vse 2 Secondly seeing the wicked do desire the death of the righteous it is plaine and euident that the godly cannot but dye well theyr end shal be in rest their departure shal be in peace Their sorrow shal be turned into solace their pain into pleasure their mourning into mirth their heauinesse into happines God will wipe away all teares from theyr eyes No man so happy as the faithfull Christian He that liueth well cannot choose but dye well whether he dye sodainly or leysurely whether he bee taken away by a naturall death or by a violent death whether it bee by land or by sea in youth or in age Precious in the sight of the Lord is the death of his Saints the Lord redeemeth the soules of his seruants and none that trust in him shall perish Psal 116 15. 34 22. Blessed are they that die in the Lord for they rest from their labors and their workes follow them Reu. 14 13. Let vs solace our selues and comfort one another with these words All men naturally haue a desire of saluation wheÌ„ God toucheth their conscience and summoneth them to answer at his barre Aske the most wicked and notorious liuer that forgetteth God and contemneth him euery day that neuer thinketh of godlinesse that giueth himself to blasphemy prophaning of the Sabbath whoredome couetousnesse drunkennes cruelty hatred slandering and backbiting his brother aske him I say whether he would be saued and inherit euerlasting life hee will by and by answer It is his whole desire and he will thinke you offer him the greatest wrong that may bee to make a doubt of it But these words are no better then Balaams wish Balaam would dye the death of the righteous but he would not liue the life of the righteous for hee loued the wages of vnrighteousnesse and thirsted ambitiously after the honour of vngodlines and therefore he continued in his sorcery went still to fetch his diuinations So likewise many in these dayes haue the wishes of this Wizard Greg lib. 23. mora cap. 21. they desire the death of the righteous but they neuer regard their life they desire their end but they will not walk in their way they are willing to end with them but not to begin with them they catch for the Crowne but will not come to the Crosse they would taste the sweete but they cannot abide the sweat If wee will liue with Christ for euer 2 Tim. 2 we must here dye with him for a season if we will reigne with him in heauen we must first suffer with him on earth we can neuer dye comfortably vnlesse we be careful to liue vnblameably â—ornard ser in Canticâ— 21 If we would finde life and peace in the end of our dayes wee must heere seeke it If we would haue God to bee our God in sicknesse wee must bee his people in our health If we hate and abhorre the life of the righteous they are foolish and vaine wishes of carnall men to desire to dye the death of those that are spirituall For what shall it profit vs to come nere them in our words and to flye from them in our workes Wherefore as the vngodly cannot abide the life of the righteous nor seeke to cut off the least lust nor endure the doctrine
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
Adam which also is our sin Now there are four things that doe continually and distinctly cleaue to sinne Foure things cleaue to sin the fault the guilt the blot and the punishment The fault is the offence committed against God in the action which is the root of all the rest The guilt is an obligation to punishment for the fault and offence which we haue committed The blot or spot thereof is as it were a marke or print set and branded in the soule of him that sinned when he groweth to an hight in wickednes like the marke that was set vpon Cain when he had killed his brother For the multiplying of offensiue actions is the continuall encrease of the blot or blemish of the soule til in the end the light of nature be vtterly extinguished and men come to a reprobate sense and grow to be past feeling through the blindnesse of their mindes and the hardnesse of their hearts Euen as the dropsie man the more he drinketh the more hee dryeth so the more a man sinneth the more he is giuen to sinne As the couetous person alwayes desireth to get more so the sinner alwayes desireth to sinne more and to worke al vncleannes with greedines The punishment it selfe is the wages and iust recompence of all the former which is the first second death The first death is a separation of the soule and body the second a separation of the whole man from God for as the soule is the life of the body so is God the life of the soule Know therefore and acknowledge from hence that it is an irkesome and bitter thing to prouoke him by our sin which driueth away his comfortable presence from vs. Vse 2 Secondly this teacheth that none can escape death by streÌ„gth or policy by friends or fraud or by any occasion in asmuch as all are sinners euen from their mothers wombe vnto the day of their death Psal 58 3. 51 5. Gen. 8 21. Iob 4 17. 15 14. 25 4. It is a fearefull and cruell tyrant an outragious and wasting enemy that maketh spoyle and hauocke wheresoeuer hee commeth sparing neyther young nor old rich nor poore Prince nor people good nor bad Psal 89 48. It standeth vs therefore in hand to account of euery day as our last day and to know that euery moment may cut off the threed of our life so that wee are suddenly gone are no more we must prepare for it continually our whole life should be a meditation of it Againe we must pull out of our hearts this false conceit and imagination whereby euery man naturally blesseth and notably deceiueth himselfe and thinketh though he haue one foot in a maner in the graue yet hee shall not die this yeere but he may liue one yeare longer as the rich man was in a pleasant dreame did forecast for many yeares Luke 12 19. And yet alas we know not what shal be to morrow Iam. 4 14 no nor what one day may bring forth Pr. 27 1 Vse 3 Lastly let euery one labor to take away the power and strength of his own death And to this end we must deale with it as the Philistims dealt with Sampson they neuer gaue ouer till they had learned where his strength lay Iudg. 16 5 6 and then they quickly weakned him and preuailed ouer him who before had preuailed ouer them So ought we to doe we must know wherin the strength of death consisteth that is in sin onely Take this away by repentance from dead works faith in Christ and you shaue off the seuen locks of it that is you shall weaken it that it shall neuer bee able to hurt you So many sinnes as liue and reigne in vs so many stings hath death which serue to wound our soules to eternall death If then we would die the death of the righteous let vs endeauour to the vtmost of our strength to liue the life of the righteous Then we shal lay a good foundation that shall neuer be shaken and build our house vpon the rocke wee shal begin our eternal life in this mortall life and haue our conuersation in heauen while we walke vpon the earth Phil. 3 20. Let vs beware of putting off the time from day to day whatsoeuer we would do at the last gaspe grone when we are dying let vs doe the same euery day while wee are liuing The most wicked when he seeth he is presently to leaue the world will seeme desirous to pray though he neuer prayed in his health and to require others to pray for him and haply those whom before he contemned and derided their prayers also then likewise hee will promise and protest amendment of life make solemne vowes couenants with God Let vs therefore do this daily which these men doe at their last day that when death commeth wee may be found ready and prepared with oyle in our lampes like the wise virgins Math. 25. To conclude he that would liue when he is dead must dye when he is aliue and there is no way for vs to come to life but first to enter by the gate of death 6 And the Lord spake vnto Moses saying 7 The daughters of Zelophehad speake right thou shalt surely giue them a possession of an inheritance among their fathers brethren c. 8 And thou shalt speake vnto the children of Israel saying If a man die and haue no sonne c. 9 And if hee haue no daughter then yee shall giue his inheritance vnto his brethren 10 And if he haue no brethren then ye shall giue his inheritance vnto his fathers brethren 11 And if his father haue no brethren ye shall giue his inheritance vnto his kinsman c. The deciding of the former question being referred by Moses vnto GOD followeth in these words wherein he returneth his answer consisting of two parts the one special the othe general the one respecting the time present the other the time to come The speciall belongeth to the cause of these fiue sisters God approueth theyr suite requireth that an inheritance should be giuen to them all so much as theyr father should haue inherited if he had liued longer The accomplishment of this designement is afterward related Iosh 17 3 4 c. where hee performeth this Commandement of the Lord. The generall ariseth vpon the former particular case and this belongeth to all the children of Israel wherein God determineth in what order they shall inherite Now these are the degrees First the neerest heyres are the heyres males The law for iâ—heritances a mans owne sonnes Secondly if hee haue no heyres males his daughters shall be his heyres Thirdly for default of such yssue the inheritance shall go to his owne brethren for after his children his brother is next in nature and blood vnto him therefore if his owne children faile his brother must be his heyre Fourthly if he haue no brother then his fathers
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
tempted Where we see he beginneth the sentence with the plurall number and endeth it with the singular Wherefore to returne vnto our purpose from which we haue digressed to answere an obiection and to open the interpretation of this Scripture faithfull parents who haue endeuoured to sow the seede of eternall life in the mindes of their children are not to bee censured and condemned because they haue leude and vngodly children that giue euident tokens rather of reprobation then of saluation as if it were their fault and offence for as much as they may bee carefull to vse all meanes of faith and furtherance to eternall life and yet notwithstanding faile of their end If they doe not discharge their duties they shall be guilty of their blood but if they doe teach them they are free they haue deliuered their soules If wee haue vsed diligence and be euill spoken off let vs comfort our selues in the Lord and rest our selues in the cleerenesse of our owne consciences and comfort our hearts in the testimony thereof being well assured that in the great day of account the LORD shall acquit vs when the mouth of iniquitie shall be stopped Vse 3 Thirdly from this ground ariseth great consolation to all faithfull parents who are to comfort themselues in this if among many children and a plentifull issue they haue some fewe of them yea but one onely that appeareth to be the faithfull childe of GOD albeit it bee otherwise with the rest GOD indeede will receiue glory in all though some of them bee reprobates this must preuaile with our natural affections and teach vs to suppresse our greefe and sorrow No doubt it is cause of the greatest griefe and maketh their head as waters and their eyes a fountaine of teares that they make their bed to swimme and water their couch with weeping which striketh neerer vnto them to beholde their vngodly wayes then to see them suffer a thousand deaths Abraham was exceedingly mooued when he was commanded to cast out of his family his sonne Ishmael Gen. 21.11 and 17.18 for the thing was grieuous in Abrahams sight because of his sonne and before this he had saide O that Ishmael might liue in thy sight yet neuerthelesse he yeelded to the will of God who would therein bee honoured So when GOD respecteth vs and confirmeth his couenant toward vs and taketh vnto himselfe any of our seede we ought rather to praise God for this mercy and goodnesse toward vs in sauing one then murmure against him or aske the question of him why he calleth not all If it please God so to deale in mercy toward vs that he vouchsafeth to be both our God and the God of all I say of all our seede we are bound vnto him in so much greater dutie and he requireth of vs the greater obedience and looketh for a sacrifice of greater thankefulnesse Hee dealeth not so with all good men euen such as haue faithfull soules and desire to approoue their seruice vnto him who when they haue giuen them what education they can and heartily craued of GOD his blessing vpon their holy endeauours yet haue found many crosses and such inward griefes as haue beene ready to breake euen their heart-strings and to bring their gray haires with sorrow to the graue Neuerthelesse we must not suffer our ouer-strong affections to preuaile too farre within vs and to swallow vs vp with ouermuch heauinesse when we beholde with our owne eyes the wickednesse of our children that are come out of our owne loynes and are of our owne blood when we see them without hope of being reclaimed and reformed as those that runne into all excesse of riot no though we should see them taken away in the prophanenesse of their hearts For why should we repine at it to consider how God glorifieth himselfe albeit it be in the destruction of some of ours Of this we haue two most notable examples in Aaron and in Eli neuer to be forgotten of vs recorded in the Bookes of Leuiticus and of Samuel Touching Aaron his two eldest sonnes Nadab and Abihu of whom we now speake sinned against the Lord in offering strange fire and seruing of God otherwise then hee appointed which is a thing detestable in his eyes and there came out a fire from the Lord and deuoured them and they dyed before the Lord. Heere was a grieuous sinne committed heere was a grieuous punishment executed vpon them and their father did beholde it with his eyes and how they were carryed out of the campe in their coates Moses tolde him that the LORD would bee sanctified in them that come nigh him and before all the people he will be glorified so that Aaron helde his peace Leuiticus chapter 10. verse 3. So touching Eli when he heard a fearefull iudgement denounced against his posterity he said It is the Lord let him doe what seemeth him good 1 Samuel 3.18 Thus ought we to doe and not vexe and turmoyle our selues without reason for that which we cannot remedy and redresse All the children of the faithfull are not the children of the promise they that are the children of the flesh are not the children of God Galatians chapter 4. verse 23. All that are the seede of Adraham are not the children of Abraham Romanes chapter 9. verse 6 7. neither are all the Israel of God which are of Israel Heere it may be obiected which the Apostle Obiection 1 Peter speaketh to the Iewes The promise is made to you and to your children Actes 2.39 God is the God of the faithfull and of their seede I answere The Apostle answereth this in the next wordes Answer euen as many as the Lord our God shall call So many as haue God to bee their God shall in his good time be called to the knowledge of the trueth Hence it is that in the promise annexed to the second commandement it is said Exod. 20.6 hee sheweth mercy to thousands that loue him and keepe his commandements Thus hee limiteth the promise of mercy he restraineth it to those that loue him This promise is performed when it holdeth in any albeit a farre off Another obiection ariseth out of Paules words to the Corinthians where the seede of Obiection the faithfull are said to be holy that is sanctified and cleansed The vnbeleeuing husband is sanctified by the wife 1 Cor. 7.14 and the vnbeleeuing wife is sanctified by the husband else were your children vncleane but now are they holy If then they be all cleane and holy it followeth they are also vnder the election of grace I answere they are holy touching the outward couenant and generall election Answer as to be of the visible Church to haue right in the Sacraments and to haue interest in the outward priuiledges therof as in the word prayer and such like Thus the whole nation of the Iewes are saide to bee chosen and thus they may bee saide Rom. 11.16 and are saide to bee sanctified They
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
ignorantly like the blinde man that hitteth the white cannot be accepted of him or looke for any reward at his hands God will accept of none to be his seruants that know him not Will any man receiue into his seruice one that cannot see to dispatch his businesse and shall we thinke that God will admit blinde men that regard not to vnderstand his wayes and want their spirituall eyes to discerne betweene good and euill This we see by sundry examples as Psal 95.10 where the Lord rendreth this reason why the people erred in their hearts and greeued him forty yeeres in the wildernesse Psal 95.10 because they had not knowne his wayes It was the cause why the Sadduces denyed the resurrection Matt. 22.29 Ye do erre not knowing the Scriptures nor the power of God This caused the Iewes to crucifie the Lord of life Act. 3.17 Now brethren I wote that through ignorance ye did it as did also your rulers for if they had knowne him they would not haue crucified the Lord of life This is it that maketh the proud iusticiaries of the world to rest in their owne righteousnesse Rom. 10.3 because they know not the righteousnesse of God This was the cause of the idolatry of the Gentiles Gal. 4.8 When ye knew not God ye did seruice vnto them which by nature are no Gods So what was the cause but ignorance that moued Paul to persecute the Saints he rendreth this as the reason 1 Tim. 1.13 I was before a blasphemer and a persecuter and iniurious but I obtained mercy because I did it ignorantly in vnbeliefe And as it is the roote that brancheth out into many sinnes so it is as pitch that defileth whatsoeuer it toucheth turneth good affections into euill and maketh them to decline and degenerate into sinne Religion deuotion hope feare being ioyned and guided with the eye and light of knowledge please God whereas without this sight they highly displease him For religion ioyned with ignorance begetteth and bringeth forth idolatry deuotion accompanyed with ignorance is no better then superstition hope ioyned with ignorance worketh presumption feare ioyned with ignorance engendreth desperation If we haue not knowledge to support and season vs we erre out of the right way and are deceiued beyond all measure Loue blinded with ignorance becommeth sottish Zeale patience and such like corrupted with ignorance are turned into brutish and sauage passions This reprooueth three sorts of men First the practise of the Church of Rome â—reâ— that taketh away the key of knowledge from the people and seeketh to bring in palpable darknesse These false teachers cannot endure that the people should enioy the light of the Scriptures They reade them in an vnknown tongue perswading them they may be most deuout when they are most ignorant that it shall goe well with them though they haue no faith of their owne but an implicit faith to beleeue as the Church beleeueth albeit they know not what it beleeueth These are they that notably abuse the people to their perdition and bewitch them with spirituall socery as they that bring Gods iudgments vpon their heads â—â—8 â— 13. and 〈◊〉 1. â— 10. â— 1. 8. for when a land is destitute of the knowledge of God al things are couered with darknesse and the persons are liable to his fearefull iudgements as is euident by sundry places of Scripture Dauid saith the blind and lame that mocked at him were hated of his soule so that such should not enter into his house 2. Sam. 5.8 Such as are spiritually blinde shall neuer enter into Gods kingdome they are all seers that shall come thither The want of naturall sight is nothing in comparison of the want of the eyes of the minde Our Sauiour pronounceth them blessed that are pure in heart â— 5.8 because they shall see God This sight of the minde is two fold partly in this life partly in the life to come one of them vnperfect the other perfect when we shall see him as he is This is eternall life to know God â— 3.2 it is eternall death not to know him and to be ignorant that God is our father that Christ is our redeemer and that the holy Ghost is our sanctifier â—â—econd â—ofe The second reproofe is of those that are children in knowledge that liue in the light and yet can see nothing The Sunne shineth brightly in their faces yet they shut their eyes Many thinke they haue religion enough if they haue a good mind and meaning and leade a ciuil life among their neighbours who like not such busy fellowes that will be medling euermore with the Scriptures They are accounted honest men and are well liked of all they pay that they owe they are iust of their word they deceiue no man But this ciuil conuersation and honest behauiour shall profit them nothing nor be able to bring them into the fauour of God nor giue them any title to the kingdome of heauen so long as they are destitute of knowledge forasmuch as they haue God their aduersary who will contend with them and plead against them neither will he know them that regard not to know him Others despise it and contemne it like the foole or idiot that casteth away a pearle or precious stone not knowing the value or worth of it These come to the Church sometimes and heare the word of God both read preached and yet are not so much as acquainted with the histories of the Scripture the principles of religion which are as milke for yong children They know not what faith is they are not acquainted with the meanes of our iustification they know not the difference betweene the Law and the Gospel neither the vse of the one or the other they cannot discerne any thing betweene the religion of Christ and of Antichrist Lastly The third reproofe it serueth to stoppe the mouthes of all proude and malicious slaunderers of the Gospel that accuse the preaching and publishing thereof as the cause of the sinnes and enormities that abound among vs as also of the plagues and pnishments that God hath inflicted vpon the land These men vttering the froth and scumme of their soule mouthes and belching vp the venome of their poisoned hearts cry out It was neuer wel since this new religion sprung vp since there was so much teaching and preaching that we haue so much knowledge and learning that we are well the worse for it The cause of Gods iudgements is not the preaching of the Gospel but the contempt of the Gospel and because we haue the light but loue darkenesse more then the light God iustly giueth ouer such prophane beasts into a reprobate sense Our great ignorance is the cause of our sinnes and that we are children of darkenesse rather then of the day of the night not of the light Are not these ashamed to say that the light of the Sun causeth men to stumble and goe
of service for his misbehauior and misdemeanor whither shall we go or who shal receiue vs we must say as the disciples did to Christ To whō shal we go thou hast the words of eternall life Iohn 6 68. The Churches of God haue all cast him out whom one hath cast out and therefore he is become a member of Satan and a limbe of his Church For as God hath his Church so the diuell hath his chappell If we be not parts of the Church of God we belong to the Synagogue of Satan It were good therfore that all those that are Church-officers would look to this and haue a great care that no excommunicate persons such as they heare or know to be excommunicated in other places as wel as those that dwell among themselues doe shroud in themselues as the guests that had not on his wedding garment came vnto the feast Mat. 22 12. When they are cast out of the Church and cannot resort to their owne parish they betake themselues to other beeing ashamed to be of no Church albeit so long as they stand in that estate their hearing and praying are abhominable Let not vs therfore harbour any such vnruly and disordered persons who shake off the cords of discipline from their shoulders suffer not themselues to be tyed with any chaines of order and obedience Lastly to these things we might adde sundry decrees and constitutions established by humane lawes and ordinances of Princes the which albeit they bee not instituted of God and expressed in his word yet they are not contrary to the word but serue to adde farther strength to these things and to set forth the horrible and hideous condition of such persons as are put out of the Church to the end that such as will not be won by a loue of the word may by encreasing of the punishment as it were by doubling of the strokes be made to stand in more feare They are reputed as outcasts and outlawes we heard before that they were out of Gods protection now we must vnderstand that they are out of the Princes protection and haue no benefit by the law Others shall haue actions against thē but they against none others may sue them and recouer their right from them but they can wage law against none They are not allowed to dispose of their goods and to make their last will and testament to set their house in order They are not thought worthy to be witnesses to testifie any truth for whatsoeuer commeth out of their mouth is holden either false or suspected They are not to be buried in Christian buriall but as they are out of the Church in their life so they should not come neere it after their death and as they would not liue among the faithfull so their bodies should not lie among the faithfull nor come into the sepulchers of their fathers that they might not bee honoured either dead or aliue Thus standeth the case with these wicked mē this is the fearefull condition of such as are iustly excommunicated they are shut out of the Church where only saluation is to be sought and can be found as heathens and Turks they are accounted as dogs and swine to whō holy and heauenly things doe not belong they haue no title or interest to the kingdome of God they are excluded from Christ remain vnder the subiection of Satan they haue no right in the priuiledges of the Church they haue not God for their Father they haue not Christ for their Redeemer and Sauiour they haue not the holy Ghost for their Comforter and Sanctifier they haue not the Church for their mother they haue not the faithfull for their brethren they haue not the Angels for their guard they haue not the vse of the word and praier with the Saints they haue no remission of sins Iohn 20 23. and therefore can looke for no resurrection to life and immortall glory for that they are in worse case then dogges then swine then toads then serpents while they stand in that heauy state They are bound on earth and therefore do remaine fast bound in heauen Wee haue profited well if we haue learned to feare the bloody stroke of this censure which woundeth deeper then a two edged sword If any say how can the Church of God deale thus toward any Obiection which is a louing and tender mother not an vniust stepmother I answer the Church of Christ is not onely a tender mother to the obedient Answer but a sharpe executioner against the disobedient hauing vengeance committed vnto her of God to correct and punish nay without repentance vtterly to destroy Hence it is that Salomon in his most excellent song describeth it to bee comely as Ierusalem and terrible as an army Cant. 6 7. and Psal 149 6 7. Let the high praises of God bee in their mouth and a two edged sword in their hand to execute vengeance vpon the heathen punishments vpon the people Hence also it is that Iude exhorteth the church in taking pitty of some to saue others by feare pulling them as it were out of the fire Iude 22 23. But the Church in those daies had no other meanes to strike any feare into the hearts of stubborne persons obstinate offenders that were as it were firebrands halfe burnt and consumed but by this Ecclesiasticall punishment Such are to bee cured with mercy compassion as sin of ignorance and infirmity but such as otherwise are incurable must be terrified affrighted as it were with the stroke of a thunderbolt and the flash of a lightening and the force of a sword that if it be possible they may be saued with feare and terror True it is the meanes of feare are two Two waies meanes to put men in feare Rom. 13 4. the one ciuil by the power authority of the Magistrate who beareth not the sword in vaine against offenders as the Apostle teacheth If thou do euill be afraid for hee beareth not the sword in vaine for he is the Minister of God a reuenger to execute wrath vpon him that doth euill This meanes which is in it selfe an wholesome preseruatiue the Church wanted at that time and therefore it cannot bee vnderstood in this place The other meanes is spirituall which indeed is that which the Apostle meaneth respecting the soule not the body This is of three sorts Three censures of the Church and all of them haue their proper time and place and vse and obiect according to the nature of the offence and party offending to wit admonition suspension and excommunication The first is admonition or exhortation to amendment which also is ioyned with reprehension and denuntiation of Gods iudgements against the party not repenting This is done with words alone The practise heereof we see in God toward Adam Gen. 3 11 and toward Caine Gen. 4 6 7. The abuse of it we see in the high Priests Scribes Acts 4 18.
men regard not to plucke vp the wheat with the tares which a good husbandman will not and to pull by vp the rootes wholesome herbes with vnwholesome weeds which a good gardiner will not and to cut off good citizens together with the badde which a good Magistrate will not Lastly in the censure of excommunication there is place left for repentance nay this is the end of euery censure of the Church not to destroy but to amend and reforme so that when the offender returneth againe into the way he holdeth his place that he did before in the Church neither receiueth any hurt or losse or reproch by the fault which he hath confessed and forsaken This is the institution and ordinance of God this he hath appointed of this had Peter experienee after his threefold confession that followed his threefold denyal Of this also had the incestuous person experience when he sorrowed for his fornication for then he was ioyfully receiued againe forasmuch as euen the Angels in heauen reioyce at the conuersion of a sinner Luke 15. But he that being excommunicated is driuen out of his kingdom and seeth it translated to another hath no place left him to recouer his kingdome his repentance commeth too late to doe any good to himselfe The vsurper that hath once inuaded his seate and set himselfe downe in his throne will not easily depart from it and let it goe againe vntill a stronger then he cometh and ouercommeth him he shall neuer attaine to his right againe neither shall finde place for repentance though he seeke it carefully with teares This is to arme Prince against Prince and to set kingdome against kingdom forasmuch as the right owner will neuer giue ouer his right so long as he is able to right his owne cause Thus we haue seene how excommunication is abused in the Church of Rome and that which was by institution from God an wholesome medicine to saue not to condemne to helpe not to hinder to edification not to destruction is now by corruption of man turned vpside downe and the nature of it quite ouerturned The iniury that is offered to none of the lowest ranke is offered vnto Princes who are thereby in worse condition then any of their people A Christian Prince is made in worse condition then an heathen The heire is punished for his fault to whom he is heire the sonne for the father the successour for the predecessour the innocent for the nocent the infant for the aged the childe vnborne for him that is borne and lastly he that repenteth cannot be restored into his place againe so that it is all one to be penitent or impenitent All these iniuries indignities and miseries to which we might adde the shamefull arraigning endighting condemning and burning men for heretickes after their death all these exhorbitant courses proceed from the abuse of this censure and of all who is author but the Pope of Rome who aduanceth himselfe aboue all that is called God â—ss 2.4 and is an vtter enemy to Princes Vse 4 Fourthly seeing such as are incorrigible are to be throwne out of the Church it followeth that all such are to be shunned and their company to be auoided We must haue no fellowship with them lest we be defiled by them If there were that sense of sinne in them that ought to be they should not need to be separated and sequestred from the company of others forasmuch as themselues would be as open Heralds publike cryers against themselues saying with the lepers in the Law I am vncleane I am vncleane Leuit. 13.45 46. But because they haue no feeling of their spirituall leprosie but thrust themselues among the faithfull like to the generation that are pure in their owne eyes although they be not washed from their sinnes it is the duty of all the faithfull to auoide them â—t If any aske the question â—er from what things the excommunicate persons are to be excluded I answere not only from the vse of the Sacraments but from the priuiledges of the Church they must be strange vnto vs and we strange vnto them so that we must not liue and conuerse with them we must haue no society conference and communion with them otherwise then for necessitie and rather then haunt their company if we see them come at one side of the streete wee should go to the other The Apostle speaking of suspension a lower and lesser degree then excommunication maketh two parts of it first â—ss 3.10 he must be noted as Caine was Gen. 4. God set a marke vpon him He meaneth he must be branded as with a marke of shame and ignominy we must not spare his name but put him to all the reproch we can we must set him out in his colours and make it known what he is True it is before the sentence published while they continue in the Church we must as with a cloke couer the multitude of sinnes through loue as Shem and Iapheth did the nakednesse of their father while by priuate admonition they may be wonne but when once they be cast out of the Church we must forbeare them no longer that others may beware and bee warned of them For there is no better meanes to doe them good but this and if this way they will not be reclaimed they can no way be brought into the way It is better in this world to suffer a short reproch for our good then endure euerlasting contempt in the world to come Dan. 12.2 This is one point to be obserued and practised another point is seen in refraining his company that is so made infamous as 1 Cor. 5.9 I wrote vnto you in an Epistle not to keepe company with such fornicators This is fitly and not without cause added to the former For if we be familiar with such a man as with a friend we harden him in his sin and as much as lyeth in vs we keepe him from repentance and so from saluation The vse of shunning and eschewing of him is that he may be ashamed and the end of shaming of him is that he may come to amendment of life and consequently to be saued But when no man auoideth him and abhorreth from his company it is so far from working shame in him that it maketh him thinke well of himselfe Such as delight to be euermore with them are partakers of their sinnes and become as loathsome and shamefull as they Moreouer the Apostle saith 1. Cor. 5.11 Now I haue written vnto you not to keepe company if any man that is called a brother be a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such a one eate not We ought not to receiue him into our houses nor bid him God speede 2 Ioh. 10. but wholly decline from him and shunne him as we would him that hath a plague soare To sit at the Table is a signe of friendship and familiarity as with a
reckoning He that thinketh he can make sufficient amends to men that there shall be no farther enquiry into the matter reckoneth without his host and therefore must reckon once againe Hence it is that the Apostle saith 1. Thess 4 6. Let no man goe beyond and defraud his brother in any matter because the Lord is an auenger of all such We must know that God hath to do with it and will punish seuerely for the breach of his law There are many sorts of coniunctions whereby mankind is coupled combined one to another as the coniunction of consanguinity of affinity of amity of city of country of humanity some haue more of these bands linked together all haue some of them to vnite them in one and thereby as it were to binde them to the peace to their good behauiour that they should abstaine from all violent and fraudulent conueyances one from another Among all knots that serue to linke vs and locke vs together as friends which are as our owne soule none is greater or faster then that coniunction which we haue with Christ our head and which the members of his body haue one with another whereby it commeth to passe that we are al made in himselfe of twaine one new man Eph. 2 15. and euery man of vs members one of another Rom. 12 5. This spirituall coniunction is more effectuall to procure the mutuall good of the parties conioyned then either that which is naturall or that which is ciuill Neuerthelesse we must do no wrong to any man God hath made vs keepers of the body of the substance of the dignity of the honour and of the good name of our brethren if they be men and bee alied vnto vs no other way but by the commō band of humanity we must do them no iniury although they be our vtter enemies If wee haue farther bands to chaine vs together it is so much the greater sinne if wee breake those cords and will not suffer our selues to be tied with them And marke the reason that the Apostle vrgeth he doth not say If we doe any way defraud them or circumuent them the Iudge shall iudge it or the Magistrate shall punish it but God is the auenger of all such dealings and will not suffer them to escape The like threatning we reade in Moses Exod. 22 22 23 24. If the oppressed cry God will heare their cry so that they shall be deliuered and their oppressors punished If we could suffer this consideration to enter into our hearts that though all should acquit vs or no man durst lay hold vpon vs yet God himselfe will take their cause and quarrell into his hands execute sentence vpon their enemies it would be an effectual argument to moue vs to make conscience of all sinnes euen of such as immediately and directly do concerne men and not onely of such as concerne God and his worship If we were assured that the iniuries which we do vnto others should be answered before the Magistrate and we stand at the bar to plead guilty or not guilty we would be afraid to deale hardly with them or to shew any indignities toward them How much more then ought we to tremble and to quake euery ioynt of vs to consider that the time of vengeance shall come when we must appeare before the throne and tribunall seate of Iesus Christ our Lord to receiue according to the workes that we haue done in this flesh Foure crying sins mentioned in the Scriptures Sundry of the ancient haue obserued foure crying sinnes mentioned in the Scriptures the which albeit they goe away many times vnpunished in the world yet vengeance will not suffer such to liue but God findeth them out in their sinnes as the crying of blood the lust of the Sodomites the noise of the oppressed and the hire of the labourers these are often passed ouer with silence and tollerated among men but they sound shrilly in the eares of God ascend vp to his iudgement seat Albeit there be no man to accuse them that commit these sinnes yet without farther processe or enditement they suffer them not to rest but summon them to his barre and call without ceasing for iudgement against them The first is wilfull murther and shedding of innocent blood for when Abel the righteous was slaine Gen. 4 11. the Scripture saith The voice of thy brothers blood crieth vnto me from the ground whereby is signified that the godly though secretly and seditiously slaine of the vngodly patiently bearing the iniuries offered them without murmuring and complaining yet after death when their mouthes seeme to bee stopped and their tongues tied ceasse not to accuse their murtherers as guilty before God and to lift vp their voices out of the earth to call downe vengeance against them The Prophet saith Psal 116 15. The death of the Saints is precious in the sight of the Lord and Psal 72 12 14. He shall deliuer the needy when he cryeth the poore also and him that hath no helper he shall redeeme their soule from deceit and violence and precious shall their blood be in his sight So likewise the soules of them that were slaine for the word of God and for the testimony which they held Reuel 6 10. cry with a loud voice O Lord holy and true doest thou not iudge auenge our blood on them that dwell on the earth This ought to minister contentment vnto them and to teach them patience forasmuch as God hath a care of them and a tender respect vnto them He numbreth the haires of their head Math. 10. He gathereth their teares in a bottell Psalm 56 8. He heareth their sighes Psal 69 33. He telleth their steps and ordereth their goings Psal 56. He vnderstandeth their complaints Psal 145. He hearkneth to their praiers Psal 34 6. and he keepeth all their bones The second crying sinne is lust and vncleannesse of which the Lord speaketh Gen. 18 20 21. Because the cry of Sodome and Gomorrah is great and because their sinne is very greeuous I will goe downe now and see whether they haue done altogether according to the cry of it which is come vnto me and if not I will know True it is those Cities were culpable of sundry sinnes as Ezek. 16 49. Pride fulnesse of bread abundance of idlenesse and contempt of the poore howbeit when the Lord saith their sinne is very greeuous he pointeth out this outragious and accursed sinne which the pure God abhorreth as a fruite of impurity See heere the difference betweene the Spirit of God and the spirit of the diuell Such as are filthy liuers and possessed with the spirit of vncleannesse doe account fornication and adultery to be tricks of youth and sports of pleasure whereas God maketh them in his word to be sinnes that lift vp their voices cry vnto him for vengeance When Pharaoh King of Egypt had taken away Sarah Abrahams wife Gen 12. ◠The
24 25. We are iustified freely by his grace through the redemption that is in Iesus Christ whom God hath set foorth to be a propitiation thorough faith in his blood to declare his righteousnesse for the remission of sinnes that are past thorough the forbearance of God The Apostle to the Hebrewes declareth that Christ was to offer vp himselfe once and not often as the High-Priest entreth into the high place euery yeare with blood of others For then must hee often haue suffered since the foundation of the world Heb. 9 26. but now once in the ende of the world hath be appeared to put away sinne by the sacrifice of himselfe By all which testimonies it appeareth that Christ is our Aduocate and hath wrought our peace and attonement and thereby made an end of all other sacrifices The reasons are plaine First because God Reason 1 thereby is well pleased and his wrath appeased so that hee accounteth his death as a full price and sufficient ransome paid for them So the Euangelist witnesseth that a voice came from heauen saying This is my beloued Sonne in whom I am well pleased Math. 3 17. And in the Epistle to the Ephesians the Apostle saieth chap. 5 verse 2. Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to God of a sweete smelling sauour It is noted in the booke of Genesis that when Noah being come out of the Arke builded an Altar and offered burnt offerings the Lord smelled a sweete sauour Gen. 8 21. which was not the smoke of the sacrifice that ascended for what sweetnesse could there be in that but it was the sweet precious sacrifice of Christ for which his wrath was appeased being shadowed by that ceremony Reason 2 Secondly Christ tooke the whole burden of our sinnes vpon his shoulders presenting himselfe before God in our person and offering vs to God in his person so that he tooke vpon him our vnrighteousnesse and imputed to vs his righteousnesse This the Prophet Esay did most cleerely prophesie off chap. 53 verses 4 12. Surely hee hath borne our greefes and carried our sorrowes and powred out his soule vnto death c. He bare the sinnes of many and made intercession for the transgressors And the Apostle teacheth that in Christ we are reconciled to God For hee hath made him to be sinne for vs who knew no sinne that we might be made the righteousnesse of God in him 2 Cor. 5 21. And in the Epistle to the Colossians chap. 2 ver 14 15. he setteth out the fruite of Christs death that he hath forgiuen vs our trespasses hath put out the hand-writing of ordinances that was against vs he tooke it out of the way and fastened it to his Crosse hee hath spoiled principalities and powers hath made a shew of them openly and hath triumphed ouer them in the same Crosse This was notably prefigured and foreshewed in the rites of the Law For when any propitiatory sacrifice was to bee offered for the people the Priest was to present the beast before the Lord to lay his hands vpon the head of the beast and to confesse the sinnes of the people vpon it and so it bare their iniquities the truth whereof is Christ himselfe Thirdly there could otherwise bee no remission Reason 3 of sinnes so that it is the blood of Christ in the suffering of the Crosse that purgeth away our sinnes as Hebr. 9 verse 22. Almost all things in the Law are purged with blood and without shedding of blood is no remission and therefore it was necessary that Christ should purge and purifie vs by his blood The greatnesse of our sinnes could not otherwise bee pardoned nor the person that is offended satisfied they are infinite and so require a sacrifice of infinite price and value No treasures no riches no creatures no sacrifices no ceremonies could do it it cost more to saue a soule and to redeeme the captiues and prisoners that are holden by Satan in slauery to do his will Knowing that we are not redeemed with corruptible things as siluer and gold from our vain conuersation receiued by the tradition of the Fathers But with the precious blood of Christ as of a Lambe vndefiled and without spot 1 Pet. 1 verses 18 19. Fourthly nothing but the death of Christ could quench the scorching wrath of God as Reason 4 a consuming fire kindled against vs counteruaile his seuere iustice Hence it is that the Apostle writing to the Hebrewes hauing shewed that the blood of Bulles and Goats could not possibly take away sinnes addeth immediately after When hee commeth into the world he saith Sacrifice and offering thou wouldst not but a body hast thou ordained mee Heb. 9 5. Our sinnes haue a bloody face in the sight of God and we are enemies vnto him so that the robes of the Saints must bee dipped in the blood of the Lambe Reuel 7 ver 14. All the nitre and sope and Fullers earth in the world are weake and vnsufficient and haue not power and strength enough in them to do it So that we must say with the Prophet Psal 50 7. Purge me with Hyssope and I shall bee cleane wash me and I shall bee whiter then snow Thus then we see that Moses mentioning heere the Ramme of attonement whereby an attonement is to be made for sinners teacheth vnder this type this certaine and vndoubted truth that Christ our Sauiour hath by his blood made an attonement betweene God and vs therby reconciled vs vnto his Father The vses of this doctrine are of great weight and importance First it offereth to our considerations Vse 1 this meditation what sin is how it is to be esteemed It is a most fearefull and greeuous thing the wrath of God against it is exceeding great so that nothing in heauen or in earth could satisfie for sinne but the death of Christ Iesus the Sonne must dye for the seruant or rather for the enemy for we are by nature the children of wrath as well as others The iustice of God would not spare him though he were his onely and welbeloued Sonne but forasmuch as he was to beare our sinnes in his body he must die for ir Rom. 8 32. He spared not his owne Sonne but gaue him to the death for vs all We are not therefore to be lightly carried into the practise of sinne but to be much greeued at it to striue with all our force against it and to endeuour to ouercome it and among other things this is not the least that should trouble vs that we haue by sinne brought such misery and shame vpon the Sonne of God Wee ought to lament for this and to bewaile it euery day For if we had not sinned and by sinne beene depriued of the glory of God he had not taken vpon him the shape of a seruant neither beene humbled to the death of the Crosse We doe daily cry out
vpon the Iewes and think hardly of them because they crucified the Lord of glory but if we would enter into our selues and consider what we are we should finde our nature as bad as theirs our sinnes are they that crucified him they are the nayles that did pierce his hands and feet and the speare that entred into his side and shed his blood Zach. 12 10. Vse 2 Secondly this confirmeth vs in a principle of our Christian religion that remission and forgiuenes of sinnes is by the merit of Christ because the Lord hath laid vpon him the iniquity of vs all Esay 53 6. And to him giue all the Prophets witnesse that through his Name all that beleeue in him shall haue remission of their sinnes Acts 10 43. And the Apostle saith that in him we haue redemption through his blood the forgiuenesse of sinnes according to the riches of his grace Eph. 1 7. What forgiuenesse of sinne is Now then if we would know what this freedome and forgiuenesse is we must vnderstand that it is a blessing of God vpon his people procured by the death and passion of Christ whereby God esteemeth of sinne as no sinne or as not committed This is figured out by many borrowed speeches in the Scripture as Esay 44 22. I will put away thy transgressions as a Cloud and chap. 38 17. He hath cast them behind his backe alluding to the common practise of men who when they will not remember or not regard a thing do turne their backes vpon it and put it out of their sight Likewise the Prophet Micah chap. 7 ver 19. He will cast all the sinnes of his people into the bottome of the sea alluding to Pharaoh and his host that perished and were drowned in the red sea The benefit of this is endlesse and vncountable the remission of our sinnes the redemption of our soules and the reconciliation of our persons into the fauour of God being the most wonderfull blessing that euer can come to mankind For euery man that hath his sinnes deteined is more miserable and wretched then the most vile creature that euer was The dogge the serpent the toade are not so base for when they die there is an end of all their woe and sorrow but when man dieth and departeth out of this life without this blessing then is the beginning of his anguish first in soule vntill the day of iudgement and in soule and body for euermore after the generall resurrection This consideration caused the Prophet to cry out Psalm 32 1 2. Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man to whom the Lord imputeth not iniquity This was the voice of Dauid this was the feeling that hee had though otherwise he had the pleasures and roialties of a kingdome Aske carnall and corrupt men who are blessed and happy in this world some will say the rich man some the wise some the fortunate some the healthy some the honourable and some those that are in fauour with Princes or if they will not say so yet they shew euidently that they thinke so But this point is neuer thought vpon it is accounted but a common matter and therefore it neuer commeth into their minds or entreth into their hearts Alasse alasse how many are there that did neuer rightly know what sinne is what it worketh how it corrupteth whom it defileth and whereunto it bringeth These are drowsie Protestants of dead hearts and almost desperate If wee had the right knowledge of our selues and the least feeling of sinne as it were with the tippe of our finger we would finde our hearts so foule and our estate so fearefull and the wrath of God so bitter that if the gaine and glory of the whole world were set before vs on the one side and the pardon of our sinnes on the other side we would chuse the free forgiuenesse of our sins before ten thousand worlds and all the pompe of them So then we must hold that the redemption of our soules is a most deare and costly thing the dearest thing in the world and of greatest value It cost the precious blood of the Sonne of God the least drop whereof being the blood of God is more worthy and of greater merit then all the world The seruants of Dauid said vnto him Thou art worth ten thousand of vs 2 Sam. 18 3. so wee may say of the Sonne of God our Lord Iesus Christ that he is more of worth theÌ„ ten thousand of vs and yet he accounted not his owne life to be deare and precious vnto him but he was content to lay it downe for our saluation and therefore Paul saith to the Elders of Ephesus Acts 20 ver 28. that God redeemed to himselfe a Church by his owne blood his sacrifice being propitiatory and sufficient to purge our sinnes and to make vs cleane againe Thirdly if we will haue any comfort that Vse 3 our sinnes are washed away by the blood of Christ whereby the attonement is made and we reconciled to God the Father wee must leaue them and forsake them and leade an holy and godly life The Apostle Peter teacheth this point and enforceth this duty vpon vs from the consideration of the death and passion of Christ 1 Pet. 4 ver 1 2. Forasmuch as Christ hath suffered for vs in the flesh arme your selues likewise with the same minde for hee that hath suffered in the flesh hath ceased from sinne that he no longer should liue the rest of his time in the flesh to the lustes of men but to the will of God And the Apostle Iohn saith If we walke in the light â—n 1 7. as he is in the light we haue fellowshippe one with another the blood of Iesus Christ his Son cleanseth vs froÌ„ all sin They then cannot assure themselues that Christ died for them that make no account of committing sinne that drinke in iniquity as water and wallow in it as swine in the mire and cast out sinne from their prophane hearts as the dogge doth his vomit Let vs marke this as a good note and set it downe as it a rule that Christ is not dead for vs except we be dead to sinne and he is not risen againe for vs except we be risen to newnesse of life Indeed he died it is an article of our faith but what benefit haue we by it if we feele not the power of it working effectually in vs Besides this is another principle which is surer then the heauens that we are not redeemed except we bee sanctified For are we so foolish to imagine that he wold redeeme vs from sinne that we should commit sinne afresh and that wee should serue sinne againe Will any man ransome a prisoner and pay a great price for him that so soon as he is freed he should by and by serue his enemy So do we deceiue our selues if we imagine that Christ would pull vs out of the snare and
fully and freely attend and intend the learning of the Law and giue themselues to the contemplation and consideration of the workes and wayes of God and of godlinesse separated and sequestred themselues for a time wholly from the company and conuersation of men resigning vp themselues into the hands of God and seeking to cut off all occasions whatsoeuer that might quench their zeale and hinder their deuotion Secondly the publike sanctification of the whole Church whereof God is the authour Moses the teacher and the interpreter This is the summe of this Chapter Touching the former point handled in the 21. first verses which is concerning the vow of the Nazarites before we come to the matter it selfe it shall not be amisse for the farther declaration and demonstration thereof to remooue two doubts that stand in the way arising the one from the diuers acceptation of the word the other from the distinction of the seuerall kindes of this vow Touching the seuerall significations of the word The word Nazarite is diuersly taken lest we be deceiued by the ignorance thereof we must vnderstand that there are foure acceptations of it distinct the one from the other Some are called Nazarites some Nazarens others Nasarites which words because they are oftentimes by diuers confounded as if they were all one and the same it is needfull to haue them distinguished aright the one from the other The Nazarites of whom wee haue mention in this place haue their name of separation and are written by the letter Zain Iunij paral lib. 1. c. 8. Analys in Numer these by obseruation of certaine ceremonies of which we shall speake more particularly afterward dedicated themselues vnto God in a more holy manner then the common sort The second sort called Nazarens or Nazarites are distinguished from the former and written with the letter Tsadi and so to be called Natsarites or Natsarens so named of the word Netzer which is oftentimes vsed by the Prophets and signifieth properly a branch growing out of the roots of trees frō whence the Syriack word Notzera or Notzerath or Natzerath is deriued and thereof commeth the name of the City or Village of Nazareth in Galilee Danaeus comment in August de haeres because it was situate in a place planted with store of trees and flowers as Danaeus testifieth out of Bernard Now Christ our Sauiour being conceiued and brought vp in this place is in the New Testament called a Nazarene Matthew chap. 2. verse 23. and Iesus of Nazareth Ioh. 19.19 Act. 2.22 and 3. 6. Matth. 26.76.71 Mar. 1.24 and 10.47 and 14.67 and 16.6 Luk. 4.34 18.37 24.19 Act. 4.10 and 16.14 and 10-38 and 22.8 and 26.9 From hence also the disciples of Christ were first called Nazarites but afterward they were called Christians Acts 11.26 at Antioch which professed the faith of Christ and the doctrine of the Gospel The third kind of Nazarites differeth from both the former both in the originall of the word and in wanting warrant from the authority of the Scriptures For they are otherwise written thē the other were to wit with the letter S and are deriued from the Syriack word Nesar which signifieth to cut off or to abolish because they helde that the bookes of Moses and the Prophets howsoeuer they carried their names were fained and counterfeit things and withall maintained it to be vnlawfull to kill any liuing thing Epiphan lib. 1. haeres 18. or to eate of the flesh of any creature wherein the spirit of life had bin and consequently condemned the bloody sacrifices prescribed in the Law The fourth and last sort of those whom Eusebius remembreth among the Ebionites Euseb lib. 6. histor Ecclesi cap. 17. howbeit others reckon and range them among other heretiks did after a sort beleeue in Christ and acknowledged him to be the promised Messiah for as the former sort were Iewes so these would bee accounted Christians D. Field of the Church lib 5. cap. 7. howbeit they taught that the ceremonies of the law of Moses were necessary to saluation and thereby did couertly and cunningly ouerthrow the liberty of the Gospel againe they boasted of their false miracles and priuate reuelations as the Anabaptists doe in these last dayes Now as Christ our Sauiour was commonly called Iesus of Nazareth so to be called Nazarites after his name as Christians of Christ was at the first receiued as a name of praise and commendation howsoeuer the vnbeleeuing Iewes and Gentiles vsed or rather abused it as appeareth Acts 24.5 Where Tertullus the declayming Oratour accuseth Paul to be a ring leader of the sect of the Nazarens and therefore these heretikes gloryed and boasted in that name as in a name and note of honor as the fittest which they found as with a veile to hide and with a cloude to couer the poison and pestilence of their damnable sect who vnder the colour of the Christian religion did indeed decline and depart from the true doctrine of Christ Luk. 1.26 Thus much of the names of the Nazarites the first whereof is of such as are mentioned in the old Testament the second of such as are expressed in the new so named of Nazareth a City of Galilee the third of those that altogether abrogated and abolished the old Testament the fourth of such as taught that Christians were bound to obserue the ceremonies of Moses These two last haue no footesteps in the Scriptures but they are found in Ecclesiasticall histories Hauing thus opened the name let vs consider the seueral kinds of these Nazarites mentioned in the first place They are of two sorts Two kinds 〈◊〉 Nazarites first such as were Nazarites by commandement secondly such as were Nazarites by vow Now both these kinds were such among the Iewes as were separated from the rest of the people to a more strict and pure course of seruing God then others were of which the Prophet speaketh in the Lamentations chap. 4.7 Her Nazarites were more pure then snow they were whiter then milke they were more ruddy in bodie then rubies their polishing was of Saphir By commandement were such as God from the beginning did extraordinarily call to that solemne profession of a special holinesse These were perpetuall Nazarites whose separation from the common sort by a stricter kinde of life continued all the dayes of their life Of this sort we haue sundry examples some in the old Testament and some in the New In the Old we haue first the example of Sampson then of Samuel and afterward the Rechabites Concerning Sampson we reade that the Angel of God appeared to the wife of Manoah his mother Iudg. 13 3◠and 16.17 and said to her Behold now thou art barren but thou shalt conceiue and beare a son and now drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the wombe vnto the day of his death and afterward
with a vow for a certain time for dayes or moneths or yeres they to the end of their life account it worse then sacriledge to forsake their dens and cloisters These heere mentioned did consecrate and separate themselues to the Lord onely they to Saint Benedict to Saint Francis to Saint Dominicke and such like counterfeit Saints These entred not into this vow as if it were meritorious and auaileable to obtaine remission of sinnes and euerlasting saluation as appeareth by the sacrifices which they were commanded to offer for their sinne when the time of their vow was expired they affirme that they merit heauen thereby for themselues and can spare an ouerplus for others through their works of supererogation These abstained from wine nay from all that commeth of the grape but they albeit boasting of Angelicall perfection will not be brought vnder this yoke but caratâ benè cute are indeed wine bibbers great drinkers of wine These did nourish their haire and suffered it to grow vntill the end of their vow but they shaue their crownes leauing a little circle in which they greatly reioyce as if it did merit no lesse then the crowne of heauen These came not neere to the dead nor approched any carcasse of their dearest friends to be defiled thereby but they are ordinarily and commonly at burials as willingly as at bankets for while other men mourn they are mery while others weep they sing and as vultures they looke for the death of rich and noble men not so much to pray for them as to make a prey of them Lastly these Nazarites might freely marry wiues as appeareth in Samson and Samuel they vowed not virginity to liue in adultery but it was lawfull for them to marry wiues notwithstanding their vowes Besides they neuer vowed counterfeit pouerty or sottish obedience to any superiours but the Monkes and Fryars abiure Matrimony and detest it not fornication and vncleane lusts contrary to the precept of the Apostle 1 Cor. 7.2 To auoid fornication let euery man haue his owne wife and euery woman haue her owne husband They vow pouerty but the most of them liue pompously and proudly and prodigally And what maner of vow is this to vow to liue by the sweat of other mens labours whereas Paul warneth Ephe. 4.28 Let him that stole steale no more but let him labour working with his hands the thing that is good that he may haue to giue to him that needeth And in another place He that will not labour let him not eat 2 Thess 3.10 Moreouer they vow obedience But to whom to the Generall of their Orders indeed too generall an obedience to their Superiour without respect to him that is Superiour contrary to the precept of the Apostle 1 Corin. 7.23 Yee are bought with a price be not ye the seruants of men What is more common among them then to say I hold of Saint Francis I am of Dominicke I am of Saint Benedict whereas Paul reprooueth such among the Corinthians as would be accounted Christians yet said I am of Paul and I of Apollo and I of Cephas and I of Christ 1 Cor. 1 1◠for is Christ diuided was Paul crucified for you or were yee baptized in the name of Paul Thus we see the Popish doctors doe but dally and delude the world while they would perswade vs that their Monkish votaries are like the Iewish Nazarites wheras the contrary appeareth by this comparison that there is no coherence or communion betweene them any more in nature then in name and as well they may perswade vs that there is a corespondence and agreement betweene the Prophet Eliah and the Priests of Baal nay euen betweene Christ himselfe and the sonnes of Belial Fiftly if these Nazarites had touched the Vse 5 dead or the dead touched them howsoeuer they had passed many weekes or moneths of their vow and were come euen to the ende thereof yet their vow was made voide they were to begin the weekes or moneths of their vow againe ver 12. The dayes of his separation before shall be vtterly lost because he is defiled which teacheth vs a necessary point to bee considered in our obedience and how carefull we ought to be to keepe our selues from the corruptions and contagions of the world that we fall not from GOD because when once we depart from the wayes of righteousnesse all that which we haue done before is out of date it shall not be reckoned in our accounts but be forgotten of God according to the saying of the Prophet Ezekiel chapter 18.20.24 27 28. as these words following testifie The soule that sinneth shal die 18 20 28. When the righteous turneth away from his righteousnes and committeth iniquity and doth according to all that abhomination that the wicked man doth shall hee liue All the righteousnes that he hath done shall not bee mentioned in his trespasse that hee hath trespassed and in the sin that he hath sinned in them hee shall die As on the other side When the wicked man turneth away from his wickednes he shall saue his soule aliue he shall surely liue and shall not die It is not therfore enough for vs to begin wel if we do not continue constant all our labor is lost nay it had bin better for vs if wee had neuer begun We see this in Lots wife what auailed it that she went out of Sodome and trauailed with her husband toward Zoar giuen vnto them as a City of refuge when as shee looked back and was therfore turned into a pillar of salt The like we might say of Iudas what did it aduantage him to preach the Gospell to worke miracles to be an Apostle to bee conuersant with Christ and to sit at his Table when after all these priuiledges hee betrayed his master ioyned with the Pharisies entertained couetousnes shewed himselfe to be indeed a diuel the son of perdition and in the end hanged himselfe What should I speake of Phygellus Hermogenes Hymeneus Philetus Alexander and such like mentioned 2 Tim. 1.15 2 17. 4 14. If then we looke to haue any reward and recompence of our labor hope to attaine to the end of our faith which is the saluation of our soules let vs so runne that we may obtaine let vs so saile in the Sea of this world that we neuer giue ouer vntill wee arriue in the hauen let vs bee faithfull vnto the death that we may receiue the crown of eternall life Lastly these Nazarites were notable Ornaments in the Church and farre separate from the common sort they laboured after perfection of sanctification and striued much to excell others yet when they had ended the daies of their vow 13 14. they must bee brought to the doore of the Tabernacle of the Congregation offer their offering vnto the Lord which teacheth that our best workes such as proceede from the best men and done with the best endeauour of purity and holynesse euen
to deferre the celebrating of it together with others one is vncleannesse the other is a iourney both of them must bee vnderstood as grounded vpon necessity For to thrust himself into the vncleannes heere ment without a calling or to absent himselfe by a iourney vpon euery trifling occasion thereby omitting the busines of God because he wold further his own busines is rather to be ceÌ„sured very sharply theÌ„ to suffer an excuse vpoÌ„ necessity of whom we may say with Salomon As a bird that wandreth from her nest Pro. 27.8 so is a man that wandreth from his place For there are very many in al places that had rather leaue the Lords worke vndone then spare one day of their owne It is a great matter with them to lose a dayes worke but they regard it as a matter of nothing to rob God of his day that he hath kept for himselfe They had rather goe to a drunken feast abroad theÌ„ to feast with God in his house They had rather go speak to others in their owne affaires then either to God by prayer or heare him speak to theÌ„ in his word on the Sabboth day But to leaue this and to returne to the matter in hand by vncleannes in touching the dead is ment by proportion all other kinds of legall vncleannesse whatsoeuer which signifie the defilements of sin continued without repentance the Lord leading his Church in the minority of it by outward things to inward by earthly to spirituall by the shadow to the body The dead body is accounted vncleane because death which hath seazed vpon it is the fruite of sin wherby men are truely made vncleane The Passeouer was to the Israelites the same that the Supper is to vs the equity therfore and truth of that which is heere described and directed to the people remaineth to vs for euer and teacheth That necessitie brought vpon any by the hand of God Doctrine or by an ineuitable duty of a mans calling Necessity brought vpon any by Gods hand dispenseth with Gods seruice for that time doe for that time free him from the publike exercises of religion and of Gods worship If it be to saue a mans life or to preserue his house and goods from destruction it giueth liberty a toleration and dispensation for the present to leaue the immediate worship of God Such is the immediate hand of God in sickenesse as we see in Hezekiah Esay 38. Such was the case of Dauid in persecution Psal 84. Such is the case of those that are in a long iourney as in this place Likewise whensoeuer the publike meanes are for a time taken away through persecution Psa 74 In time of sicknesse God requireth another duty of vs to wit to looke to our health in danger of life to looke to our safety in danger of our goods to looke to our wealth Reason 1 For whensoeuer God denyeth the meanes his will is that the things themselues should ceasse For other meanes may not be inuented or any other forme then that which he hath ordained as Ioel 1.19 he threatneth that the meat offering and drinke offering should ceasse Whensoeuer the will of God is that these things shall be done he will offer vnto vs and put into our hands the meanes he will giue vs the time and opportunity to do them Secondly it is Gods pleasure to accept of mercy rather then sacrifice Mat. 12.7 Hence it is that to saue from fire and water to preserue life to visit the sick and to look to them is to be preferred and more to be respected then going to the Church or hearing of the word What man shall there be among you saith Christ Mat. 12.11 that shall haue one sheepe and if it fall into a pit on the Sabboth day will he not lay hold on it and lift it out how much then is a man better then a sheepe for the Sabboth was made for man and not man for the Sabboth God ordaining it for our good not for our hurt Vse 1 Hence it followeth that it is not simply the omitting of â—he Sacraments but the neglect and contempt of them is dangerous to neglecters and contemners They shall beare their sinne as they iustly deserue whose default it is The Israelites in the wildernesse were forty yeeres together vncircumcised yet were they to be holden the people of God because they cannot be charged with negligence nor reprooued for any contempt in as much as they wanted leysure being in their iourney or daily expecting the signe of remoouing All the people that came out of Egypt were circumcised Iosh 5.5 but al the people that were borne in the wildernesse by the way them they circumcised not and it is excused or defended by necessity For the Sacraments doe not conferre grace neither are they absolutely necessaâ—y to saluation as if without them a man could not possibly be saued Hence therefore are the Romanists reprooued that do teach that children are damned that dye without Baptisme Children dying without Baptisme arâ— not damned as though all the Israelites that dyed in the wildernesse which were borne there and were not circumcised were condemned no doubtlesse no more then that all which were circumcised were saued True it is Moses was reprooued and was neere to death because he circumcised not his sonne who had time and leisure to doe it Exod. 4.24 and we must take heed of contempt which deserueth a cutting off from the people of God Gen. 17.14 because he hath broken the Couenant Howbeit as it is said in the prouerb Necessity hath no law The grace of Christ taketh away all the sinnes of all beleeuers and therefore the generall guilt brought in by originall sinne Rom. 5. This grace is not tyed to outward signes but dependeth vpon the free pleasure of God This is receiued by faith only as appeareth in the example of Abraham and farther confirmed by the Sacâ—aments Neuerthelesse we acknowledge a necessity in respect of the commandement of God and of the proper end and therfore is with all reuerence and conscience and obedience to bee yeelded vnto Secondly where the ordinary and precious Vse 2 meanes of saluation the preaching of the word and administration of the Sacraments are taken away and remooued as the standard out of the campe or the light out of the candlesticke there the extraordinary and more weak meanes are to be vsed of vs and Gods blessing in such cases is to bee hoped for and looked after In the dayes of persecution priuate reading meditation and conference are blessed of God and his Church maintained continued and encreased thereby yea the beholding of the constant suffering of the holy martyrs was a forcible meanes to worke the conuersion of many and made them in loue with that doctrine for which they suffered and gaue their liues In times of famine when there is no bread left in a citie and the inhabitants are constrained to fare hard and short yet it
belong vnto them much more the outward signe may bee administred vnto them so we say touching the other that if the blood of Christ and remission of sins belong to the people of God much more doth the cup which is a seale thereof Againe they deale no better with theÌ„ for the word it selfe They haue corrupted and poisoned their food with apochryphall additions Papists dâ— starue the people of God with humane traditions with keeping it in a strange toong as it were vnder locke and key and so starue them whom they should nourish and strengthen And how can they deale better with the people in the word and sacraments who haue set vp another Christ a false and counterfeit Christ they destroy his natures his offices they deny him to be the onely King the onely Teacher the onely Priest of his Church they make other Mediatours and Redeemers they scoffe at our righteousnes standing in the imputation of his righteousnesse So then the diet that the Romanists allow vnto men is a poore thin diet it is not able to maintaine life in the body for whereas the food wherwith the Lord would haue vs fed standeth in three things in beleeuing in Christ in receiuing the word and in partaking of the Sacraments they feed the Church with chaffe and huskes no better then saw-dust for the word they haue corrupted the sacraments they haue mangled and Christ Iesus himselfe they haue vtterly denied Secondly it reproueth such Ministers as feed their sheep in short pastures and allow vnto them a more sparing diet theÌ„ the great Shepheard of the sheepe hath appointed vnto them They giue them no more food if so much then serueth to keepe the soule in life and therefore the sheepe that depend vpon their feeding and allowance are leane and starueling sheep such as euery bush and brier is able to entangle and euery ditch is able to drown Some feed them with bread that is dry and mouldy vnfit for nourishment Some thinke it enough to preach once a moneth â—e sheepe of â—â—rist should â—ell fed or once a quarter It were rather to be wished that they would allow theÌ„ two meals a day that the sheepe of Christ may be fat and strong according to the bodily diet which our selues do take Let vs not therefore feede our selues to the full and starue the sheep for which Christ Iesus died and when God hath dealt liberally with them let vs not pinch theÌ„ and pine them away but as good Stewards of the house bring forth store both old new We ought to preach the word in season out of season 〈◊〉 3 2. and not deale as greedy and couetous masters do with their seruants that pinch theÌ„ of their meate and seeing we reape plentifully of the people let vs not deale sparingly with them Lastly it reproueth the people themselues that when God would haue them well fed in their soules care not how little food they receiue themselues The Sabbath is the Lords feast day Why should we refuse to take two meales on this day when it is prouided for vs If wee tooke our food but once in the day we should starue our bodies oh take heed we do not so to our soules And let vs beware we doe not make more reckoning of feasting and filling of the body then of feeding the soule Alasse how many are there that are content to buy their pleasures and pastimes with the losse of the word of God! and yet are neuer a whit touched with it Are not these like Esau are not these I say as prophane as Esau Vse 5 Lastly it behoueth vs to redeeme the time that is to come and to be more carefull of the soules health diet strength and nourishment then of the bodies according to the counsell of Christ Labour not for the meate that perisheth but for that meate which endureth vnto euer lasting life 〈◊〉 27. c. Seeing then we haue such choise and variety of dainty food sweet meats banquetting dishes and all other good things offered vnto vs and set before vs in Gods house and at his table let no other feasting pleasure banquet meeting or voluptuous liuing keep vs from his house or make vs to come vnreuerently or vnworthily vnto the same Many do so fill nay glut and gorge themselues with eating and drinking that they are more fit to sleepe then either to heare or to pray Let vs be more carefull to fill our soules with marrow fatnesse then to fulfill the desires of the flesh and to surfet on our carnall pelights Ver. 11 14 15. Then Moses heard the people weepe c. Thus much of the murmuring now we come to the communication which is double First the complaint of Moses the answer of God secondly the exception of Moses replying against Gods answer as if his word had not beene sufficient and then another answer of God satisfying him In the first part of the first answer set downe in these verses we haue Moses complaining of two things both because God had not dealt well graciously with him to lay so great a burden vpon him to take the charge of so great a people without helpers and assisters which made him euen wish for death and because he was not able to feed them and to satisfie their requests touching the flesh that they lusted after saying Giue vs flesh that we may eate It is remembred in Exodus ch 16 12 13. that they murmured against Moses Whether the quailes lusted after Exod 16 13. be the same set down in this place and lusted after flesh and had quailes sent them wherevpon the question may bee asked whether that history be the same that is mentioned in this place and whether both were sent at one and the same time I answer the histories are diuers both in regard of the circumstances of time and place These were giuen to satisfie them a whole moneth the other but one time These fell a daies iourney without the host on each side the other onely couered the campe they lusting after these are sharply punished the other are not We may obserue out of the words of Moses that many are the failings of the best seruants of God for in many things we sinne all Againe Moses doth rashly expostulate with God and vnaduisedly wish for death So did Iob chap. 3 3. and Eliah 1 Kings 19 4. and Ieremy chap. 15 10. and 20 14 and Ionah ch 4 30 So it is with many though they haue not yet learned what it is to liue neither are any way prepared for death yet through impatience vnder the crosse wish for death But this is our weaknesse rather to wish not to be then to be in any misery and aduersity Rather it behoueth vs to tarry the Lords leysure to hope in him for he shall bring it to passe Psal 37. But to let this passe obserue the title that Moses giueth to Magistracy he calleth it
destruction are fearfull to all men to take heed that we abuse not the patience of God by liuing in knowne sin and flattering our selues in it lest we be swept away sodainly Manie men are oftentimes praying and desiring God to keepe them from sodain death they would by no meanes dye sodainly yet these men by abusing the patience of God and continuing in sinne do take the direct way and course to bring sodaine death and destruction vppon themselues It is a manifest token of a plaine and ranke hypocrite to craue to be kept from sodaine death and in the meane season to doe nothing but practise and commit sinne with greedinesse Certainly he that thus prayeth doth it for no other end but because he is desirous to liue longer to commit euill He is afraide to come to an account and yet he wold liue longer to make his account greater and more fearefull Would we not therefore be sodainly destroyed Wee must labour to see the plague and flie But whither not from God for he is farre swifter then possibly wee can bee who rideth vpon the winges of the winde and can quickly ouertake vs we must flye to God and seeke to him for pardon betimes and labour earnestly for a reconciliation with him The birds of the aire escape the snares of the fowler by flying but whither and how is it and what do they not by flying downe on the earth for so they are taken but by flying vpward the higher so much the safer So should we flie not downe from God but flie on high flie vp to God and seeke vnto him for him we haue offended and of him we must craue and shall obtaine forgiuenesse Let vs preuent his iudgements by our repentance otherwise we shall perish sodainly And when once we haue obtained his fauour and made peace with him though sodaine death come vpon vs as it did vpon righteous Abel well-meaning Vzzah religious and godlye Iosiah yet happy and blessed shall we be It is wisedome not to put off the day of iudgement neither our particular day of iudgement Amos 6 3. It is the occasion of many euils when a man neuer thinketh vpon the day of his dissolution and dreameth that the day of comming to his answer is not neare Many impenitent persons put off the day of their repentance in hope to haue time enough heereafter whereas repentance is not in our owne power and that which is late is sildome true and his iudgements are sodain yea so sodain that sundry which promised vnto their soules many yeres leisure and liberty to repent haue not had so much warning as to say Lord haue mercy vpon me Wee haue had many examples of this daily and therefore let vs be euermore ready and prepared before hand CHAP. XII MOses in this chapter goeth forward to set downe another murmuring 〈◊〉 and 〈◊〉 murâ— against 〈◊〉 which did nerer touch him then the former Such as are mentioned in the Chapters before infected in a manner the whole people this is more particular and is directed directly against himselfe raysed by his owne sister and brother both elder then himselfe Wherein consider two things First their sinne secondly the processe of God against them for their sinne Touching the first obserue that though both of them sinned yet Miriam his sister hath the chiefe hand in the sinne who drew Aaron by perswasion into a practise and participation of it as the people had done before when they mooued him to make the golden Calfe Exod. 32 1 2. they were the authors of that idolatry Aaron was drawne to consent vnto it Miriam 〈◊〉 chief â—er That shee was the first in this trespasse may appeare first because the verbe in the originall is of the Feminine gender and ioyned in construction with Miriam which serueth also to strengthen the reason Secondly she is named in the first place not preferred for honors sake for there is no honour in committing of euil but because she had the principall hand in it Thirdly because the punishment fell onely vpon her and not vpon Aaron who was euen constrained by her importunity as it were against his will to ioyne with her â—â—casions 〈◊〉 marâ—e The occasions which both of them take to exalt and magnifie themselues and to call the authority of Moses in question are double his marriage and his calling The marriage of Moses was with the woman that was a Cushite which seemeth to be no other then Zipporah the Midianite For first we reade not of her death who was brought to him by her Father immediately before the giuing of the Law Exod. â—8 5. Again it is not to be thoght that hee would marry two wiues especially being now 80. yeeres olde vnfit for any new marriage and it being contrary to the first institution Thirdly we reade of no other sons that he had but Gershom and Eliezer Exod. 2 2 22 and 4 20. 18 3. 1 Chron. 23 14 15. both which he had by Zipporah the daughter of Iethro Who this woman was that Moses maried so that woman is like to be no other then this Zipporah whom he maried when he fled out of Egypt and soiourned in Midian For the Midianites are called Cushites not that they came of Cush the eldest son of Ham Gen. 10 6. but because they possessed part of the land of Cush And it may wel be that some strife and contention arose first of all between Zipporah and Miriam a common thing vnto that sexe as fell out betweene Sarah Agar betweene Rahel and Leah and between Hannah and Peninnah and haply it might bee for place and precedency Miriam bearing her selfe bold that she was a Prophetesse and of the seede of Abraham but Zipporah a forreiner and a stranger from Israel And on the other Zipporah alledging and pretending for her selfe that shee was the wife of Moses the cheefe Gouernor of the people and therefore as the cheefe roome was due to him before other men so to her before other women The other occasion was the office and calling of Moses they enuied his dignity and authority For Genesis 13 8. as in of Abrahams house the strife arose among the herdmen of his cattel and of Lots the flame whereof burned so fast that it caught holde vpon the masters themselues and had quite consumed them had it not bene wisely timely preuented so this quarrel as a spark of fire arising among the women for the vppermost roome and cheefest seate couered for a season vnder the ashes at length brake out into a flame and caught hold of Moses against whom Miriam and Aaron stroue As if they fhould say Thou art not so great a Prophet as thou wouldest be accounted haue not the seuenty Elders the Spirit of God and the gift of prophesie as well as thou and haue not we that gift also This is amplified by a double effect one in God he heard it the other in Moses he held his
is slow Reason 1 to anger and of great kindnesse more ready to shew mercy then to send iudgement Psal 103 8 9. Secondly he doth not afflict willingly nor greeue the children of men Lam. 3 33. Thirdly he dealeth with vs as a father dealeth with his children spareth them as a father doth his sonne that serueth him Mal. 3 v. 17. Psal 103.13 Esay 49.15 Fourthly he spareth oftentimes the wicked and vngodly and powreth not all his wrath vpon them and so prone is he to shew mercy that an outward humiliation hath obtained a mitigation and prorogation of the punishment For when Ahab hearing the threatning of God denounced to come vpon him as a fearefull thunderbolt and against all his house so that such as dyed in the city should be eaten of dogs and such as dyed in the field should bee eaten of the fowles of the ayre hee rent his clothes and put on sackecloth vpon his flesh he fasted and lay in sackcloth the word of the Lord came vnto the Prophet saying Seest thou how Ahab humbleth himselfe before me See the accomplishment hereof 2 King 9.25 because he humbleth himselfe before me I will not bring the euill in his dayes but in his sonnes dayes will I bring this euill vpon his house 1 King 21.27 29. This was but a temporary repentance as appeareth in the chapter following verse 8. yet it was not altogether fruitlesse but obtained a blessing answerable to the repentance the repentance was for a time the deferring of punishment was for a time also If God grant thus much to the penitency of an hypocrite we may be well assured that he will be gracious to such as bring forth true repentance and the fruits thereof Fiftly we are the workemanship of God created by him who willingly destroyeth not the worke of his owne hand therefore hee is not pleased with the striking of them Iob. 10.8 c. Esay 38. Lastly he seeth what is in our hearts he knoweth that we are but dust euen as a wind that passeth away Psal 78.39 Therefore he is full of compassion he turneth his anger away and doth not stirre vp all his wrath Vse 1 Learne from hence that God is compassionate he is soone intreated vpon our serious repentance He taketh no pleasure in our destruction hee desireth not to crush vs vnder his feet he is full of mercy and goodnesse This is the nature of God these are his titles And howsoeuer he may seeme to our corrupt affections to be seuere and rigorous as the euill and vnfaithfull seruant speaketh in the Gospel Matth. 25.24 I knew thee to be an hard man reaping where thou hast not sowen and gathering where thou hast not strewed yet euen in his corrections and our afflictions his great mercy and moderation appeareth 1 Cor. 10.13 This is a singular comfort to all that are in distresse whether it be of body or minde to consider how God is affected toward vs. Vse 2 Secondly we see that happy is the state of the Church no euill shall ouertake those that are truely the Lords farther then tendeth to their good Gen. 19.16 their afflictions shall fall out to the best We deserue to bee made like to Sodome and Gomorrha Wee know the affliction of Iob and the ende that GOD made for hee is very pittifull and of tender mercy Iam. 5.11 Now he is euermore the same with him is no change or shadow of turning as he was good to him so also hee is and will be good to vs. Thirdly is God thus fauourable then be assured that the soule which returneth shall Vse liue Ezek. 18.25 and 33.11 As I liue saith the Lord I haue no pleasure in the death of the wicked but that the wicked turne from his way and liue turne ye turne ye from your euill wayes for why will ye dye O house of Israel It is with God as it was with the woman that had found her groat as with the shepheard that had found his strayed sheepe as with the father that embraced his leude and licentious sonne Such as beginne to see their sinne must not thinke it to bee too late to returne When God calleth and cryeth out so often so earnestly so louingly turne ye turne ye froÌ„ your euill wayes shall we answere as infidels or as men in despaire the time is past it is too late when God saith Why will ye die shall we reply against God nay indeed against our owne selues It is too late to liue Let vs bewayle the abuse of Gods mercy patience and long suffering but withall we must know that the Lord delighteth not in the death of a sinner but would that the should liue The people iourneyed not till Miriam was brought in againe See here the greeuousnesse of sinne it was committed by one or two but the contagion of it passeth farther it was the worse for them that were neere vnto it for the people were stayed and could not goe forward Sinne therefore hurteth not onely those that commit it but such also as come neere it and troubleth those that are within the reach or sent of it Againe as God is iust in causing her to be shut out of the hoste so he is merciful in suffring her to be brought in And here is an instruction to the Church of God that they be not too rigorous in execution of the discipline and dispensation of the keyes We must be as ready to receiue the penitent as zealous in casting out the impenitent We haue spoken already of putting out of the Church open offenders and of the mitigation of the censure at the commandement of God now before we end the chapter obserue the quality and condition of the person against whom God proceedeth Miriam was a great Prophetesse the sister of Moses and Aaron and great suit and supplication was made to God for her that she might be healed of her leprosie and receiued againe into the assembly yet she continueth a leper and as an excommunicate person We learne hereby this truth That no man Doctriâ—â— None caâ— free from iudgemeâ—â— hauing â—â—â—ned though neuer so excellent of what place soeuer he bee can be free from Gods iudgements when he hath sinned against him What was it that droue Adam out of the garden and as it were banished him into the rest of the earth Gen. 3.24 was it any thing but disobedience 2 Sam. 6.7 Who hath sinned against the most High and hath not reaped the fruit of his owne wayes Let the Angels speake that first sinned and were first punished who because they kept not their first estate but left their owne habitation he hath reserued in euerlasting chaines vnder darkenesse vnto iudgement of the great day Iude vers 6. Was it any better with the old world among whom were men of al sorts high and low rich and poore old and yong they sinned together and as it were made a conspiracy with one accord against God in the end they
a man lay down his life for his friends This sacrifice was very acceptable to God the father in it he resteth and requireth no further satisfaction at our hands contrary to the doctrine of the popish church The force of this sacrifice is very great not so of any other Psal 40 6. and 50 13. and 51 16. Esay 1 11. Amos 5 21. Micah 6 7. None of them were of in them selues a sweet sauor of rest neither brought they pardon of sin and therfore God testifieth that he stood not in need of them but they were a sweete sauour as they were referred to the sacrifice of Christ and were offered by faith in him as Heb. 11 4. by faith Abel offered and thereby obtained witnesse that hee was righteous And now also none of our spirituall sacrifices are acceptable to God but so far forth as they are offered by faith in Christ 1 Pet. 2 5. Al our sacrifices are acceptable through Christ Obiection If any ask whence it cometh that his sacrifice is so effectuall and forcible Answ I answer first from the dignity of his person The excellency of Christs sacrifice which offered himselfe for vs for he was true God equal to his Father therefore of infinit value Acts 20 28. Iohn 6 62 63. Secondly from the fulnesse of his obedience toward his Father Phil. 2 6 7. from his keeping of the law perfectly for vs Math. 5 17. Gal. 4 4. whence we see that he was tainted with no sin 1 Pet. 2 22. Iohn 8 46. that he should haue need to offer first for himselfe as the priests of Leui were constrained to doe in the law Heb. 7 27. Hence it is that the Apostle saith He gaue himself for vs not for himself who was without sin Heb. 9 13. Vse 2 Secondly the sacrifice of the burnt offering made by fire had a meat-offering ioyned to it vers 4. of a tenth deale of floure mingled with the fourth part of an Hin This was a measure of moist or liquid things as the Gomer Epha were of dry and solid containing six pints What the Hin was according to the computation of the Hebrewes which ought to haue most knowledge in these things But to leaue this wee must consider that to the burnt offering is ioyned a meat offering this meate offering is no other then the flesh of Christ which hee should offer for the sins of the world Iohn 6 53 54 55. 1 Cor. 10 3. They did all eate of the same spirituall meat and dranke the same spirituall drinke that is Christ Iesus Obiect If any aske how he is made meate for vs and drink for vs Answer I answer in that he was crucified dead and buried our life ariseth out of his death our strength out of his weaknes our saluation out of his condemnation This is our meat offering as indeed it was theirs also and this we must eate by faith if we desire to liue for euer This must teach vs to hunger after him the nature of this hunger must be according to the nature of the meate spirituall meate requireth spiritual hunger in our harts As truly as we hunger after our meate so truly should we hunger after this meat-offering This made the Apostle count all things as dung that he might win Christ Phil. 3 8. Neuerthelesse great is the prophanenesse of the world for wee are for the most part like those Israelites that preferred the Onions and Garlick of Egypt before Angels food Numb 11 5 6. Vse 3 Lastly the sacrifices offered vp must haue Wine powred vpon them ver 5. as also oyle of which we haue spoken before chap. 6. Out of which wee must learne to acknowledge that for the faith and truths sake for Christ and the Gospels sake wee must not account the best things we haue no not our owne liues deere and precious vnto vs but be ready to forsake brethren and sisters house and lands to offer vp our bodies and to haue our blood shed and poured out as a drinke offering to God 2 Cor. 4 10. Gal. 6 17. 2 Tim 4 6. Phil. 2 17. For as Christ offered himselfe for vs so should we be content to offer vp our selues to him as he shed his blood for vs so should we be ready to giue our liues for his truth He that will saue his life shall lose it but hee that loseth his life shall saue it Math. 16 25 This haue the faithfull done for they considered that in heauen they had an enduring substance Heb. 10 34. If they lost a temporall life they found an eternall if they parted from any earthly treasure they obtained heauenly and therefore their gaines were infinitely greater then their losses It is not enough to professe the truth in prosperity so long as it is faire weather and the Sun shineth warme von vs. Euery hypocrite will go so farre but we must remember the pouring out of the wine vpon the meat offering as the faithfull complain that their blood hath bene shed like water round about Ierusalem Psal 80 3. We must know that it is our duty to stand in a storme as well as in a calme when the winde bloweth as well as when it bloweth not and when persecution ariseth as well as in time of peace and plenty Mat. 10 32 33. Thinke it not therefore strange when trouble appeareth and the fierie triall cometh which is to try vs 1 Pet. 4 12. We must reioyce vnder the crosse All men can reioyce and be glad when they haue a plentifull haruest when they find great spoiles when the riches of their house encrease Psa 4 7. but we must reioyce if the wil of God be to proue vs so farre when we suffer the spoiling of our goodes and are companions of them that are so vsed To conclude we haue all neede of patience Heb. 10 36. that we do not faint when we are rebuked Let vs therefore be alwayes ready for affliction when we haue suffered much yet make preparation and prouision for more for we haue not yet resisted vnto blood striuing against sin Heb. 12 4. But we for the most part promise to our selues rest and ease we are willing to hear of the meate offering but we care not for powring wine vpon it Wee would haue Christ but we would not suffer for Christ We are willing to haue him our meat but not our crosse 13 All that are borne of the country shal do these things after this manner in offering an Offering made by fire of a sweet sauour vnto the Lord. 14 And if a stranger soiourne among you or whosoeuer bee among you in your generations and will offer an Offering made by fire of a sweet smelling sauour vnto the Lord as ye doe so shall hee doe 15 One ordinance shall bee both for you of the Congregation and also for the stranger that soiourneth with you c. Moses hauing set downe sundry rites and ceremonies
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
of it wast thou taken because thou art dust and to dust thou shalt returne Where the reason is thus framed Thou art made and taken out of the dust therfore thou shalt returne to the dust Secondly we must all die the death because Reason 2 all haue sinned and are depriued of the glory of God for the Scripture concludeth al both Iewes and Gentiles vnder sin True it is man was created to immortality and if he had euer loued God and neuer sinned he should euer haue liued without seeing death But wheÌ„ sinne entred death followed in the world as the wages doth the worke according to the threatning of God Gen. 2 17. In the day thou eatest of the forbidden fruit thou shalt die the death For as they that are adiudged and condemned to dye â—sost hom â—â—en 3. are accounted as dead men albeit they be kept aliue in prison so our first Parents although they did not immediately die yet immediately were subiect to death by desart of sinne So the Apostle Rom. 5 12. By one man sinne entred into the world and death by sinne and so death went ouer all men in whom all men haue sinned Where he proueth the cause by the effect that sinne was before Moses and the Law giuen by him because death was in the world which seizeth vpon young and old infants sucklings whereby euery one is conuinced of sinne 〈◊〉 3 19. euery mouth is stopped and all the world subiect to the righteous iudgement of God Seeing therefore wee are all made out of the dust and carry about with vs this body of sin we haue here no continuing City but are placed in the world for a season as men set vpon a Stage to play our parts then must be gone to giue roome to others according to the saying of Salomon One generation passeth and another generation succeedeth Vse 1 The vses follow First the rich the mighty the learned and men of high degree must acknowledge that there shall be no difference betweene them and the poore the lowly and vnlearned in the graue vnto which all must descend True it is there is a difference and distinction betweene rich and poore high and low great small in their life time in friends in honours in houses in lands in liuings in food in apparell in duties in dignities such like externall priuiledges and prerogatiues which shall haue an end yet all these shall ceasse and all degrees must equally meete together in the graue so that albeit an vnequall life haue gone before yet an equall death shal follow after â—rat oda li. 1. This is it which Iob pointeth vnto chap. 17 which we named before where he sheweth that all worldly prosperity and hope shall faile They shall goe downe into the bottome of the pit surely it shall lie together in the dust And the Prophet Psal 49 9 10 11. sheweth that neither wit nor wisedome neither might nor mony neither fauour nor policy can preuent or put away death that all without difference respect of persons must yeeld to Nature and that all meanes which they can deuise for the continuance of their names shall come to nought For hee seeth wise men die and also that the ignorant and foolish perish and leaue their riches for others Secondly let men of excellent and eminent Vse 2 places liue iustly and deale vprightly in their callings wherein they are set As they are placed aboue others so they are seene marked before others and notwithstanding all their honour and estimation their riches and retinue they must die and depart hence when it shall be said to them â—â— 16 2. Come giue an account of thy stewardship for thou maiest be no longer steward The remembrance of death must therefore admonish them of their duties that they dreame not of immortality and they promise not to themselues continuance heere and perpetuity This Dauid toucheth and teacheth Ps 82 2 3 6 7. How long will ye deale vniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needy deliuer the poore and needy saue them from the hand of the wicked I haue saide yee are Gods and ye all are children of the most High but ye shal die as a man and ye Princes shall fall like others So then when we are tempted to euill we must remember death and the estate that followeth death Therefore the Apostle chargeth them that are rich in this world 1 Tim. 6 17 18. that they bee not high-minded neither trust in vncertain riches but in the liuing GOD because we brought nothing into this world and it is certaine that we can carry nothing out Thirdly this consideration of the common Vse 3 condition of al flesh must stirre vp our affections from resting relying vpon men whose breath is in their nostrils to depend vpon the eternall God which continueth and liueth for euer Let vs beware of all vaine confidence We are ready to rest vpon creatures and stay our selues vpon an arme of flesh as vpon a broken Reed whereby we deceiue our selues of our hope and rob God of his honour This we learne Psal 146 3 4 5. Put not your trust in Princes nor in the sonnes of man for there is no helpe in him his breath departeth and he returneth to the earth then his thoughts perish Blessed is hee that hath the God of Iacob for his helpe whose hope is in the Lord his God Man is vaine and all his pompe is lighter then vanity If then we make him our stay and staffe we beate the ayre wee labour in the fire we build vpon a weak foundation and rest vpon the vncertaine life of mortall and miserable man Psal 144. who vanisheth as a shadow passeth as a dreame flieth as an Eagle speedeth as a Poste consumeth as a garment and goeth away as a thought that cannot be recalled His life is as a span soone measured as a vapour soone gone as a tale soone told as an hand-bredth soone measured as a winde soone ouerblowne and as the weauers Shuttle quickly sliding Lastly it is our duty to prepare for it before Vse 4 it cometh that we may bee found ready and haue oyle in our lamps wheÌ„ the Bridegroome cometh For death spareth none it respecteth no person no age no Sexe no State or condition no power can withstand it no wisedome can preuent it no bribe can corrupt it no cunning can ouercome it And albeit we often recouer of some diseases yet in the ende we are taken away The whole life of a Christian should be a continuall meditation of death to teach vs as it were to die daily and to number our daies that we may apply our hearts vnto wisedome not to set our whole loue and liking on the world which wee must shortly leaue Will a man bestow cost and charges on an house and tenement in which hee shall not long dwell
kept with such as they call and account Heretikes Thus then we see that the greatest hatred hath risen euermore from difference and diuersity in religion This appeareth in Cain and Abel in Isaac and Ismael in Iacob and Esau in the Israelites the Egyptians in Dauid and Saul in Christ and the Pharisies in Paul and the Iewes in the heathen and Gods people in the beleeuers infidels There is no fellowship betweene righteousnesse and vnrighteousnesse 2 Cor. 6 â—4â— no communion between light and darkenesse no concord betweene Christ and Beliall and therefore a confused mixture between the religion of Antichrist the Gospel of Christ hath an impossibility of any agreement Sleid Câ—â—â— lib. 17. touâ—ing Alphâ— and Diazâ— This is also manifest in all histories of the Church from the beginning These things being thus considered and thought vpon we caÌ„not think it strange that the Church lyeth vnder the crosse and groaneth vnder the heauie burthen of it So soone as Hâ—man was aduanced by by the Church mourned and sighed This the wise man teacheth Prouerb 28 28 and 29 2. When the wicked rise vp men hide themselues but when they perish the righteous increase Let vs then acknowledge that the Church is subiect to many sorrowes and much affliction as a campe besieged of enemies as a ship tossed of the winds as Corne ground in the mill as a vineyard eaten with beasts as a building beat vpon with stormes and as a flocke dayly in danger and assaulted with Wolues whilst the enemies clap their hands and stamp with their feet and reioyce in hart with all their despight against the Church of God as the Prophet confessed Psal 79 1 2 3 4. O God the Heathen are come into thine inheritance thine holy Temple haue they defiled and made Ierusalem an heape of stones We are a reproach to our neighbours euen a scorne and derision to them that are round about vs. The first vse is 2 Ioh. 3 1â— that which the Apostle Iohn directly concludeth from this doctrine hauing produced the example of Cain who slew his own brother gathereth this consideration from thence Maruell not my Brethren though this world hate you Secondly we learne from hence a point of Vse 2 wisedome and godly policy to look to our selues that we do not rely vpon them lest they beguile vs and betray vs. There is no truth in them and therefore no trust is to bee giuen to them Matth. 2 â— Herod made a shew of loue reuerence to Christ he would needs loue and worship him but his meaning was he would come kill him Beware thou be not seduced and entrapped by such secret enemies which pretend piety but vse treachery see thou do not relie vpon them commit not thy selfe vnto them They cannot loue thee that doe not loue the Lord neither can they be faithful to thee that are vnfaithfull to God They will close and gloze with thee til thou be come within their danger Gen. 4 â— as Cain spake kindly to Abel til he was in the field then he rose vp and slew him or as Ioab whose words were smoother then oyle and softer then butter 2 Sam. 20 9. Art thou in peace my Brother But he smote him that hee dyed shedding the blood of battell in the dayes of peace These men haue the voice of Iacob but the rough hands of Esau they haue the words of a brother but the hearts of an enemy they salute with a kisse but persecute with the sword For deceitfull amity is double enmity and fained friendship is a double mischeefe The Fisher baiteth his hooks when he would catch the fish Fâ—â—fâ—ls â—â—â—it vo â—dâ—â— deâ—â—ps the Fowler singeth sweetly when he would deceiue the bird the Hunter hideth his nets warily wisely when he mindeth to take his prey We haue oftentimes to do with such cunning Fishers mighty Hunters Wherefore there is great cause to looke to our selues for when they cannot preuaile with the Lions paw they put on the Foxes skin and go to worke with craft and wilines Yea the Church of God from time to time hath sustained greater hurt by their owne simplicity then by the enemies cruelty and by their owne lightnesse of beleefe then by the sharpnesse of their sword When they pretend the greatest curtesie theÌ„ they intend the greatest villany When they offer treaties of peace leagues of marriage and such like confederacies then the hook is baiting the snare is laying the net is spreading before the eies of all that hath wings that they may effect their treasons and conspiracies And this is it which one of the heads of their Church once saide 〈◊〉 ceâ—â— 8. If the keyes of Peter could not preuaile they would take vp and draw out the sword of Paul Thus like false Prophets and false brethren they come in sheepes cloathing â—th 7 15. but inwardly they are rauening Wolues It remaineth therefore that we stand vpon our guard and watch ouer our selues that wee be not intrapped by their subtilties Vpon this ground our Sauiour warneth vs to be wary Matth. 10 16. Behold I send you as sheepe in the midst of wolues be therfore wise as Serpents and innocent as Doues where we are taught that we must all bee armed with wisedom and simplicity against our enemies Two needfull graces to be sought after as in all ages so especially in these dangerous times wherein we liue Let vs labour to haue true policy and true simplicity let both these bee found in vs that they may accompany alwaies each other and neuer bee separated the one from the other For policy without simplicity is deceiueable craftinesse and simplicity without policy is deceyued sottishnesse Vse 3 Lastly it is our duty to pray earnestly vnto God not to deliuer vs into their hands whose rage and malice knoweth no end or measure Indeed our sinnes haue deserued this scourge but let vs rather desire him to correct vs by his owne hand 〈◊〉 1â— 23. 〈◊〉 33.14 for he is gracious and merciful He desireth not the death of a sinner but that hee may turne vnto him and liue This made the people of God from time to time rather then they would fall into the hands of cruell enemies to bee willing and ready to receiue any punishment at Gods hand This we see Iudg. 10 15. when the Israelites had forsaken the Lord and his worship hee complaineth against them saying Did not I deliuer you out of the hands of the Egyptians Ammorites c. yet ye haue forsaken me and serued other Gods that ye haue chosen let them saue you in the time of your tribulation then they cryed in their danger Wee haue sinned O Lord do thou vnto vs whatsoeuer pleaseth thee onely we pray thee to deliuer vs this day from the Ammonites This we see yet more euidently in the example of Dauid 2 Sam. 24 13 14. when in the pride and presumption of his hart he
God and to serue him in the simplicity and sincerity of their hearts This wee must do in health this we must do in sicknesse this we must doe in death and so wee shall glorifie God liuing and dying Thus did Abraham teach his children and seruants and for this is he commended of God Gen. 18 19. I know Abraham my seruant that hee will command his sonnes and his houshold after him that they keepe the vvay of the Lord to do righteousnesse and iudgment Thus said Iacob when he dyed Gen. 49 1 2. this must all of vs be carefull to practise if we will bee the children of faithful Abraham to speake of the lawes of God in our houses 〈◊〉 11 13. wheÌ„ we walk by the way when we lye downe and when we rise vp Verse 27 28. And Moses did as the Lord had commanded he caused Aaron to strippe off his garments and he put them vpon Eleazar his son Wee see the obedience of Moses to the Commandement of God for Aaron pulled off his Priestly robes and they are put vpon Eleazar to whom lineally the Priesthood did descend whereby we see that there was a personal succession belonging to the Priesthood from father to son from one man to another Hereby we learne â—â—â—â—rine 〈◊〉 Leuitical 〈…〉 from 〈◊〉 that the Priesthood vnder the law passed from one to another The Priesthood begunne in Aaron and continued in his line rested not in one man but continued by succession from age to age This we see euidently proued throughout the old testament for as they were cut off by death so others arose in their rooms that serued at the Altar As Eleazar succeeded Aaron so did Phinchas succeed Eleazar 〈◊〉 6 â—0 so the Priesthood proceeded from father to son and from one generation to another 〈◊〉 â— 16. as appeareth in the genealogies of the Priests This the Apostle to the Hebrewes plentifully prooueth 〈◊〉 23. Many among them were made Priests because they were not suffered to endure by reason of death declaring that the Priestes after the order of Aaron succeeded each other and confirming it by the reason cause thereof because the Leuiticall Priests were taken away by death and could not endure for euer This then we must hold to be one reason forcible and powerfull to prooue the continued Reason 1 succession of the Priesthood of Leui from father to son because they were cut off by death and so not suffered alwayes to execute theyr Priesthood Seeing therfore these Priests were mortall there must be a succession from one to another This is that reason which was remeÌ„bred before out of Heb. 7 23. shewing that they had many Priests because they were all subiect to mortality and could not continue through necessity of death Secondly the promise of God made vnto Aaron and to his posterity must be accomplished Reason 2 and performed Hee consecrated Aaron and his sons and made a couenant with them not with Aaron alone not with his children alone but with their posterity Exod. 28 1. hee established it as a testimony in Iacob and as a law in Israel that their posterity might know it and the children which should be born of them shold stand vp and minister before the Lord in the beautiful garments and glorious robes of the Priests Exod. 28 2. Therefore the Lord saide by Moses Exod 29 29 30. Num. 3 10. 18 7. The holy garments which appertaine to Aaron shall be his sonnes after him to be annointed therein and to be consecrate therein That son that shall be Priest in his stead shall put them on seuen dayes when he commeth into the Tabernacle of the Congregation to minister in the holy place So God made his couenant of peace with Phinehas the son of Eleazar the son of Aaron Nu. 25 12 13 confirmed the Priests office to him his seed after him because in the zeale of his Spirit hee had turned away the wrath of the Lord from the Children of Israel This teacheth vs first of all the imperfection Vse 1 and insufficiency of it both of the Priestes themselues and of the Priesthood it selfe It pointed out a better Priest and a better priesthood and directed them to rest not in it but in some other So the Apostle Heb. 7 11 12. declareth that the Leuiticall Priesthood was vnperfect because another Priest is promised a long time after according to the order of Melchizedek If any perfection had beene by the Priesthood of the Leuites what needed it furthermore that another Priest should arise after the order of Melchizedek and not to bee called after the order of Aaron c. Where we see he sheweth to what purpose there must bee a Priest after another rule and fashion not after the order of Aaron euen because perfection is not in the Priehhood of the Leuites nor vnder the Law which was established vnder it so that wee must acknowledge it hath an end forasmuch as with the ceremoniall law the ceremoniall Priesthood was cancelled and abolished Vse 2 Secondly from hence we learne to acknowledge a difference betweene the Priesthood of Christ and the Priesthood of the Leuites This standeth in diuers points and circumstaÌ„ces as the same Authour of the Epistle to the Hebrewes euidently declareth The Priesthood of Christ is eternall as the Prophet declared long before Heb. 7 17. Thou art a Priest for euer after the order of Melchizedek he was made with an oath by him that saide vnto him The Lord hath sworne and wil not repent But the Priests of Aarons order were mortall Heb. 7 20 21. not eternall they were made by the word of God but without an oath Heb. 7 26. Besides our great high Priest Christ Iesus holye harmelesse vndefiled separate from sinners and made higher then the Heauens hath a * Aparabaton Heb. 7 24. Priesthood which cannot passe from one to another wherefore he is able perfectly to saue them that come vnto God by him seeing hee euer liueth to make intercession for them who by his own blood entred in once into the holy place Heb 9.11 14. and obtained eternall redemption for vs purging our Conscience from dead workes to serue the liuing God Hebru 10 4. for it is vnpossible that the blood of buls Goats shold take away sinnes Thus we see that the Priesthood of Christ can haue no succession inasmuch as being once performed it hath no imperfection and whereas the Iews in the time of the law had Aaron and his posterity which were but mortall and miserable men we haue Christ the immortall and blessed God who liueth for euer to be our euerlasting Priest Vse 3 Lastly we learne that seeing the Leuiticall Priesthood passed from one to another so as by death they were not alwaies suffred to exercise and execute their Priesthood we see I say that the Church of Rome bringing in againe such a Priesthood such Priests as
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
bring it to any greatnesse The more we encrease in grace waxing strong in faith firme in hope and constant in our profession The more do wee grow to be conquerers through him that loued vs. 2 Cor. 4 16. Let vs alwaies fight against sinne watching in praier feruent in spirit reioycing in hope patient in tribulation cleauing to that which is good procuring things honest in the sight of all men and the God of peace shall tread Satan vnder our feete Rom. 12 11 12 16 20. Let vs alwayes in this life looke for enemies and prepare to with-stand them let vs stand on our watch-tower and descry the approching of them Let vs know that our aduersary the diuell goeth about like a roaring Lyon seeking whom hee may deuoure and be strong in the grace which is in Iesus Christ Heere is not the place of triumphing but the place of fighting No man is crowned except he striue as he ought to doe 2 Tim 2 5â— 11 12. The husbandman must labour before hee receiue the fruiâ—es of the earth We must dye with Christ before we can liue with Christ We must suffer with him before we can reign with him So long as we liue in this life we are souldiers and liue in warfare we must not dreame of the victory before the combate If we will heere skirmish with our enemies putting on the whole armour of God the day shall be ours we shall win the field Heere is our comfort that when this corruptible shall put on incorruption and this mortall hath put on immortality then shall be brought to passe the saying that is written 1 Cor. 15 54. Death is swallowed vp into victory which is the last enemy that shall be subdued If we be the children of God and are escaped from the bondage of corruption if we cast off Satan and his tentations we must neuer thinke to liue in rest but looke for him to buffet and batter vs that he may re-enter the Fort which he hath forsaken We must be content sometime to take a foyle and to haue the Bucklers and Wasters driuen to our heads yet so as our stepping backe should be but to recouer the greater force and strength They indeed that haue not a liuely faith in the Sonne of God nor haue giuen their names to their Captaine to serue in the warres against the flesh the world and the diuell do not know at all but are altogether ignorant what the suggestions of the flesh allurements of the world and the tentations of the diuell do meane They striue not they fight not they resist not they ouercome not they vnderstand nothing what killing conquering meaneth This our Sauiour teacheth in the Parable Luke 11 21 22. When a strong man armed keepeth his Pallace the things that he possesseth are in peace but when a stronger then he commeth vpon him he taketh from him all his armour wherein he trusted and diuideth his spoiles Verse 34. Thou shalt doe vnto him as thou didst vnto Sihon King of the Amorites which dwelt at Heshbon In these words is an illustration and amplification of the promise of deliuerance and assurance giuen them to preuaile drawne from a present and comfortable experience which they hadde of the power of God in subduing Sihon King of the Amorites As if the Lord should haue saide vnto them Why do ye shrinke and hang backe when ye should make an head against them looke them in the face What though this King bee puissant and of great stature of the race of those mighty Gyants Haue ye forgotten my power And do ye not remember what I did to Sihon King of the Amorites how I gaue him his people and his Cities into your hand Haue ye not experience that I giue the victory to whom I will Is my hand shortened that it cannot helpe Nay be of good comfort assure your selues I will not leaue you nor forsake you but as you haue ouercome those that haue hitherto stood against you so yee shall see your desire vpon all your enemies Whereby we learne That the experience of Gods former fauour â—octrine â—perience â—ormer faâ—â—r assureth â—â—re fauour casteth off feare causeth affiance in him and assureth future grace to come from him Among other meanes to worke faith in him and a resting our selues in his promises the blessed experience and comfortable proofe which we haue had of Gods mercies toward vs in former times is one of the cheefest to cause vs still to trust in him and euermore to call vpon him in our necessities We see this proued vnto vs in sundry Psalmes of the Prophet as Psal 4. Heare me when I call O God of my righteousnesse thou hast set me at liberty when I was in distresse haue mercy vpon me and hearken vnto my praier Where the Prophet reasoneth from the time past to the time to come and entreateth God to heare him because hee hath already had mercy vpon him The like ground of his assurance we finde againe Psal 22 9 10 11. Thou diddest draw mee out of the wombe thou gauest me hope euen at my Mothers breasts I was cast vpon thee euen from the womb thou art my God from my Mothers belly bee not farre from me because trouble is neere for there is none to helpe me In these words we see how the Prophet by benefits past assureth himself of deliuerance from dangers present and in time to come As if he should say seeing I was committed to thy prouidence and protection so soone as I was borne and came into the world when I could not feed and defend my selfe and seeing I haue hitherto receiued so many benefits from thee do not now depart from me when affliction is at hand and when there is none beside to helpe So the same Prophet layeth the foundation of his hope expecting mercy from God vpon the consideration of Gods dealing with him before as in the third Psalme verse 4 7 where beeing combred and compassed with a wonderfull number of aduersaries reuolting from him in the conspiracy of Absolon hee gathereth comfort to himselfe of Gods present aide from the experience he had felt before saying I did call vpon the Lord with my voice and he heard me out of his holy Mountaine O Lord arise helpe mee my God for thou hast smitten all mine enemies vpon the cheeke-bone thou hast broken the teeth of the wicked This is farther confirmed and strengthened vnto vs in Dauids faithful behauiour going to encounter with the vncircumcised Philistim 1 Sam. 17 34 35 36 37. Thy seruant kept his fathers Sheepe and there came a Lyon likewise a Beare and tooke a Sheepe out of the flock and I went after him and smote him and tooke it out of his mouth and when he arose against mee I caught him by the beard and smote him slew him so thy seruant slew both the Lyon and the Beare therfore this vncircumcised Philistim shal be as one of
him and asketh him what the men were that came to him not that God was ignorant and needed to be taught or in structed what those persons were but to draw from him a voluntary confession of the matter which being truely opened and declared God forbiddeth him to go to the Moabites because they had a mischieuous purpose and to curse the Israelites because they were a blessed people WheÌ„ he perceiued to his great griefe that God had concluded and determined to continue his mercy and blessings vpon his people which no deuice of man could diminish no works of the diuell could abolish the morning being come he returned an answer to the messengers and sent them backe without their long-hoped desire excusing himselfe that he could not goe with them as himselfe desired and as they had deserued at his hands and hauing his minde wholly fixed on his reward he saith Ioseph 〈◊〉 lib. 4 cap 6. Returne backe to your Lord as for me I desired nothing more then to accompany you but the Lord hath stopped and restrained my purpose and will not suffer me to go with you or to helpe you Wherein obserue how this couetous hyreling false Prophet being willing to vndertake the worke because of the wages and to promise his best helpe that he might finger the hyre behaueth himselfe fraudently and vnfaithfully as hyrelings do mincing the matter and reuealing one part but concealing another part of the reuelation giuen him of God For whereas God had said Thou shalt not goe thou shalt not curse the people because they are a blessed people denying vnto him as well his purpose of going as his promise of cursing he declareth the former but dissembleth the latter he sheweth to the Princes and Gouernors that GOD restrained him from going but hideth this that the same GOD had forbidden him to curse the people together with the reason of it That they are blessed lest the messengers should be offended and his expected hyre denyed deteyned This is the summe and substance of this diuision But before we enter into the handling of the Doctrines offered heerein to our considerations to the end we may cleerely see into the meaning of the whole history it shall not be amisse for vs to answer certaine doubts and difficulties that arise as well from the purpose of Balak as from the person of Balaam Some of reuerent account in the Church Caluin 〈◊〉 in 4 â—ib 〈◊〉 interpret this history otherwise then can stand with the circumstances of the Text and the proportion of faith in other Scriptures For they suppose that Balak sought helpe of the true God reuerenced his Prophet and had the seed of religion remaining in his heart If this were so why doth he not himselfe fly to God by prayer And why doth he not stirre vp his people to prayer Why do they not all as one man ioyne in supplications and intercessions to be helped of God Why did he require Balaam to come with cursings and bannings against Israel if there were any sparke of true piety left in his heart Againe it is imagined that Balaam was a Prophet of God and endued with the spirit of Prophesie to whom GOD vsed oftentimes and ordinarily to appeare so do make him as it were a meane betweene the true Prophets and the false Prophets therby God making himselfe knowne among the Infidels and neuer leauing himselfe without witnesse Such were the Sybils thought to be liuing among the Gentiles and giuing testimony to the truth of God But we know no such meane betweene true and false Prophets â—â—swer For whosoeuer is not a true Prophet is a false Prophet and whosoeuer is a false Prophet cannot be a true Prophet of God He that is of God is a true Prophet he that is of the diuell is a false Prophet Neither doth the deliuery and vtterance of some truth make a true Prophet for then the diuell should be a true Prophet who sometime speaketh the trueth albeit to a sinister end For he confessed the Messiah to be the Sonne of God â—arke 1 24. thereby to darken the Doctrine of Christ and to discredite the power of the Gospel raising a suspition that he hath some familiarity friendship with Christ by drawing men to doubt of the truth of our redemption inasmuch as the diuell is a lyar from the beginning 〈◊〉 8 44. the father of lying And touching the Sybils they carry not any certaine credit and authority being all or the most part forged foysted in 〈◊〉 13 2 to win credite to the word of God which needeth not the lyes of any to vphold the truth and authority thereof For they are brought in speaking more clearely and euidently more plainly and particularly of Christ and his kingdome then any of the Patriarkes or Prophets then Moses or any that liued after him Esay is worthily accounted to bee an Euangelicall Prophet prophesying distinctly and determinately of the passion sufferings of Christ yet it is as nothing in comparison of that the Sybils expresse 〈◊〉 Sâ—billine 〈◊〉 â—â—nterâ—â—ffe Iâ—â—a â—saâ—o Ex◠〈…〉 11. touching the name and nature of Christ touching his originall off-spring touching his death and resurrection touching Antichrist and other enemies of the Church Now shall we thinke that God would reueale more to them then to his owne Prophets and the sonnes of the Prophets to such as liued out of the Church more then to all that were brought vp in the Church and sucked the sincere milke of the Scriptures and had the most sureword of the Prophets 〈◊〉 1â— to the which they did take heede as to a light that shineth in a darke place Besides we cannot hold this Balaam for any true Prophet but for a false Prophet 〈…〉 such as Simon the Sorcerer mentioned in the Acts Notwithstanding all the goodly glozes that he maketh to winne himselfe credite and estimation whereof wee shall speake more afterward Furthermore others thinke that Balaam meant his own false gods when he saith Tarry heere this night Obiect and I will giue you an answer as the Lord shall say vnto me And againe Returne into your Land for the Lord hath refused to giue me leaue to goe with you but that he was preuented of his purpose by the true God appearing vnto him But this coniecture is ouerthrowne by the expresse words in this place For the word is Iehouah Answer a name alwayes in Scripture giuen to the true God onely and neuer applyed to any false gods yea the true God was knowne by his name among the Gentiles and by it was discerned distinguished from the Idols of the Nations which indeed are no Gods Now that we may attaine to the true meaning of this Scripture and resolue of the right interpretation thereof I will set downe certaine rules and conclusions which concerne the matter in question which being fully determined and throughly descided the truth will euidently appeare
maketh all other blessings to be curses and iudgements vnto them that are destitute hereof therefore we must all call our selues to an account what account we make of it We should make it our meate and drinke a treasure for the obtaining whereof rather then want it we wold sell all that we haue but alas what thankefulnes hath it wrought in vs We are like vnto the Iewes they had this glorious light brought among them but they loued darkenes more then light because their works were euill If we be weary of this heauenly Manna let vs take heede lest the Lord grow weary of vs if we cast away his word he wil cast away vs and forsake vs for euer The Lord biddeth vs take heed to the sound of the Trumpet Ier. 6 17 let vs not answer presumptuously wee will not take heed let vs beware of securitie remember from whence we are fallen And let him that glorieth glory in this that hee vnderstandeth and knoweth the Lord and his word to his saluation Ier. 9 24. Vse 2 Secondly it followeth that wheresoeuer God hath established this his ordinance there certainly hee hath a Church and chosen people and some that belong to eternall life for whose sake it is sent among them For as the Spirit of God is the soule of the church quickning it and giuing it life so the word is this soules instrument or the seed wherby it worketh and the onely essentiall marke thereof so that where it is sincerely taught 〈◊〉 â—2 and constantly professed there certainly is a Church Where it is not there is no true Church albeit it haue neuer so goodly and glistering a shew but a very carrion carkas of a church without the life of the Spirit but as an house without light as the world without the Sun as a kingdome without the Law The Prophet Esay calleth it the standard of God saying I will lift vp mine hand to the Gentiles and set vp my standard to the people they shal bring thy sonnes in their armes and thy daughters shall be carried vpon their shoulders Esay 49. verse 22 Where the Lord Iesus is compared to a King and Captaine and therefore all that will haue comfort that they are members of the church must range themselues vnder it as soldiers vnder the banner of their Chieftaine otherwise they remaine as men In darknes in the shadow of death as stragling and runnagate soldiers out of the campe and as dissolute men vnder no law to gouerne them For they are the vilest and basest that liue without it very dogges and swine They of the Church are Gods chiidren and the word is the Childrens food belonging to them onely When the Canaanitish woman would haue beene partaker of Christs Ministery Mat. 15 26. he answered It is not meet to take the childrens bread and to cast it vnto whelpes But other are as vncleane and filthy beasts This which now hath bene spoken serueth to ouerthrow two sorts of people first those of the Church of Rome which make other markes and notes of the Church as antiquity vnity vniuersality succession subiection to the Pope and such like counterfet markes of their counterfet church and leaue this which is the most certaine and inseparable note This proueth vnto vs plainly that these which most of all boast of the name of the Church are indeede neyther the Catholike Church nor any sound part thereof because they want the immortall seede to beget them the milke and meate of the word to feede and norish them yea it is accounted an high point of heresie to haue read the Scriptures and none is permitted to looke into them without a license so heinous a sin it is to haue the word Secondly it censureth condemneth the Donatists Anabaptists Brownists and those of the separation which condemne our Churches to be no Churches our Sacraments to bee no Sacraments our Ministers to be no Ministers and in effect our religion to be no religioÌ„ because we do not with them in matters accidental fully agree albeit we do consent in matters fundamental we lay Christ alone for the foundation on which we build our saluation we lay hold vpon him by faith only we preach Christ crucified truly by their owne confession powerfully They hold themselues to haue receiued faith among vs by our Ministery before they made this rent and breach in the Church and that the end of such fayth if they had dyed in it had beene the saluation of theyr soules See the books of Greenwood Iohnson Let them therefore return and cause others to return ioyne with vs in hearing the word preached seeing where it is rightly established there must of necessity be a true Church And albeit some of them haue written many of theÌ„ haue spoken against our Church yet let them follow the example of that sonne Matth. 21 29. who answered his father stubbornly that he would not work in his vineyard but afterward repented earnestly and went his wayes Vse 3 Thirdly all such as are this way honoured and blessed must be carefull to vse the word as an honour and a blessing by imbracing it by entertaining it by magnifying this blessing of God in truth and not in opinion in heart and not in face in workes and not in words that we may walke worthy the Gospel and of the Lord that hath called vs and shew our selues carefull to bring foorth the fruites thereof saying with the Apostle Rom. 10 10. How beautifull are the feete of them that bring glad tidings of peace and bring glad tidings of good things Hitherto rendeth the exhortation of the Apostle 1. to the Thessalonians ch 2 11 12. Let vs be carefull to keepe this treasure among vs lest the kingdome of God bee taken from vs. Otherwise instead of being the water of life to saue vs it will be a sea to drowne vs instead of being the sauour of life to life it will turne to bee the sauour of death to death instead of being meate to feede vs it will bee our bane to destroy vs instead of good tydings to refresh comfort vs it will proue the saddest and heauiest newes that euer came to our eares and that day the blackest day that euer came ouer our heads Thus our Sauiour threatned Capernaum which hee had honoured with his presence blessed with his preaching aduanced by his dwelling in it and lifted vp with his miracles Mat. 11 26. Thou Capernaum which art lifted vppe vnto heauen shalt be throwne downe to hell c. Look vpon the seuen Churches of Asia we see what is become of them Behold what the contempt of the Gospel hath brought vpon the Iewes the like hath not falne vpon any people since the beginning what mischeefe miserie did not fall vpon them It cannot bee denied but God hath blessed vs as much as euer he lifted vp the head of Capernaum and hath magnified his mercies and loue vnto
hell and therefore the Apostle saith Eph. 2 6 We are raised vp together and made to sit together in the heauenly places in Christ Iesus And againe The Saints shall iudge the world not giuing sentence against the reprobate but approuing the sentence of Christ For as at the day of Assiâ—es the Iudges being set to pronounce sentence of condemnation against malefactors he is accompanied by the bench of Iustices as by an honourable Senate of graue Counsellers who not onely heare the giuing of sentence but are witnesses approueâ—s of it so when Christ shall come as the Iudge of quick and dead accompanied with thousands of his Angels in power and great glory the elect set at his right hand shal first receiue the sentence of absolution then being taken vp into the Clouds shall sit vpon the Throne with Christ and there approue allow of the iust condemnation of all the wicked 1 Cor. 6 2. This is one great fruite benefite of the power of Christ Secondly by this his power hee enableth his seruants to ouercome in their owne persons the lustes of the world the strength of sinne the power of the diuell the gates of hell and al the enemies of theyr saluation This the Apostle toucheth Rom. 16 20 saying The God of peace shall tread Satan vnder your feete shortly So the Apostle Iohn noteth this prerogatiue of the faithfull 1 Iohn 2 14. And in another place All that is borne of God ouercommeth this world 1 Iohn 5 4. Likewise in the Epistle written to the Church at â—hyatira Christ promiseth to them that ouercome and keepe his words to the end That he will giue them power ouer Nations so that they shall rule them with a rod of yron c. Reuel 2 36. The Reasons that may be rendred will yet farther open vnto vs this point and serue to Reason 1 gaine our affections to the embracing of it For first they do it by a liuely faith in Christs Name The Apostle teacheth that this is the victory that ouercommeth the world eueÌ„ our faith Who is he that ouercommeth the world but he which beleeueth that Iesus Christ is the Sonne God 1 Iohn chapter 5 verses 4 5. Great is the excellency and force of faith which leaneth and stayeth vppon him that is able to doe all things All things are possible to him that beleeueth saith Christ Mar. 11 23. Through him that strengthneth me I am able to do al things saith the Apostle Philip. 4 13. In all trials and tribulations a sound faith will minister vnto vs comfort and consolation and giue strength to stand an issue to escape nay victory to ouercome Do we lose temporall and transitory things it saith Thou hast treasure laide vp in heauen Mat. 19 21. Do wee beare the burthen of pouerty it teacheth that our Father which is in heauen knoweth whereof we haue need Mâ—â—th 6 32. and what we want Do we suffer persecution and are we reuiled for righteousnesse sake it telleth vs that ours is the kingdom of heauen and great our reward shall be in the highest place Mat. 5 10. Are we at the point of death and ready to go the way of all flesh it calleth to our remembrance that whether we liue wee liue vnto the Lord or whether we dye we dye vnto the Lord whether we liue or dye we are the Lords Ro. 14 8 Thus by faith we ouercome all things Yea we resist the diuell being stedfast in faith and beate backe his tentations 1 Pet. 5 9. Reason 2 Secondly we shall not doubt of the victory or feare to be ouercome seeing that howsoeuer he be strong that ruleth in the world yet he is stronger that ruleth in vs. True it is the diuell goeth about like a roaring Lyon seeking whoÌ„ he may deuoure and walketh in the earth too fro to take his prey yet the Lyon of the Tribe of Iudah that victorious Lion hath broken his kingdome Reuel 5 5. hath gloriously triumphed ouer him and gotten the victory This is that reason which the Apostle expresseth 1 Ioh. 4 4 declaring that he is in vs by whom wee ouercome Little children ye are of God and haue ouercome them for greater is he that is in you theÌ„ he that is in this world Here we see he comforteth the elect with a sure hope of victory not thorough our owne power but thorough the power of God who is greater then all It was a great comfort to Elishaes seruant 2 Kin. 6 3 16 to heare that they that were with them were moe in number then they that were against them but this giueth greater assurance that he that ruleth in vs is greater then he that ruleth in the children of disobedience of whoÌ„ Christ saith My Father which gaue them mee is greater then all and none is able to take them out of my fathers hand Iohn 10 29. Reason 3 Thirdly we are partakers of his annointing he is our head and we his members he is the root and we are the branches so that euerie beleeuer may truly say I am Christs Christ is mine euen as the Spouse speaketh in Salomons song cha 6 2. I am my welbeloueds my welbeloued is mine who feedeth among the Lillies It is a neere coniunction nay the neerest coniunction that is between Christ his church The society of parents and children is great of masters and seruants as part of one household likewise the society of brethren sisters and kindred The vnion and fellowshippe betweene man and wife is greater then these yet the coniunction between Christ his church exceedeth all other and is preferred aboue all other societies whereby we are made not only the friends and brethren of Christ but wee are made one with him and he with vs Ephes 5 30. we are become members of his body and made flesh of his flesh and bone of his bones An heauenly an holy a comfortable and most sweet fellowshippe Hence it is that the Apostle saith Wee haue an oyntment from that Holy one and know all things necessary to eternall life 1 Ioh. 2 20. As he is the King and Priest of his Church so hee maketh vs spirituall Kings and Priests to God his Father so that his victory and power as we noted before is communicated vnto vs being ingrafted into him is made ours The Vses are now to be handled as conclusions Vse 1 drawne out of this doctrine First this layeth before our eyes or rather before our hearts the great dignity of all true christians they are victorious conquerors in Christ and all the wicked are indeede and shall be manifested at the last day to be their base vassalles and contemptible slaues yea so is satan hell and death all which shall bee troden vnder foote as dung and dirt in the streets The godly that haue Christ both dwelling and reigning in them are with Abraham the true heires of the world and shall with Christ their Captaine breake
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
youth Shall wee make a mocke of it and a may-game at it These prophane beasts haue filled vp the measure of their sinne and are set downe in the seate of the scorners God alloweth no more liberty in sinning to youth then he doth to age The wise man willeth such to remember their Creator in the daies of their youth Eccl. 12 1. 11. and telleth them that for all the lustes of their eyes the vanity of their mindes the swinge of their pleasures and the lewdnes of their harts God will bring them to iudgement The Apostle teacheth That whoremongers and adulterers shall not inherite the kingdome of God 1 Corinth chapter 6 verse 9. The wise Salomon saith He that committeth adultery with a woman destroyeth his owne soule Prou. 6 verses 22 33. and so is accessary to his owne death And in another place he saith He shall finde a wound and dishonour and his reproch shall neuer be put away and shall wee make a sport of it to delight our selues in it We are admonished by the Apostle Paul that our bodies are the Temples of the holy Ghost 1 Corinth 6 19. so that seeing God vouchsafeth vs this honor to choose our vile bodyes which are dust and ashes earth and rottennesse to make them Temples and Tabernacles for his holy Spirit to dwell in let vs not turne them into filthy stables and vncleane styes and so driue him from vs who would possesse vs as his mansion and dwelling place Heereby then we vnderstand that wee are not to iudge of whoredome after the common opinion of men which make but a sport and pastime of it as we see how scoffers iest at it and despisers of God make a game of it Such mockers were risen vp long agoe in the dayes of the Apostle of whom he exhorteth vs to beware For hauing said that no whoremonger neyther vncleane person hath any inheritance in the kingdome of God he addeth in the next place Let no man deceiue you with vaine words for for such things commeth the wrath of God vpon the children of disobedience Eph. 5.5 6. And this example of the people of Israel which now wee haue in hand in this Chapter is able to strike a terror and feare into our hearts for euer breaking out into this iniquity The life of man is precious and deare vnto God we are creatures created according to his image he taketh no pleasure in our destruction Now in that hee destroyed such a number of his owne Images and Creatures for this sinne must not this sinne of fornication be great greeuous which kindleth such a fire of his vengeance and indignation that flamed out so farre and could not bee quenched but with the slaughter of so many thousands Thirdly it behoueth euery one according Vse 3 to his place and calling to punish this sinne seuerely that so euill may be taken out of Israel But such as haue a light estimation of this sinne which is the cause of the encrease of it do obiect the example of Christ who hauing a woman brought before him Obiect that was sound committing adultery in the very acte would not condemne her nor pronounce sentence of death vpon her but said vnto her Goe and sinne no more Iohn 8 11. Heere our Sauiour seemeth to free her from the law of Moses Leuit. 20 10. I answere this is Popish Diuinity Answer taught in the dayes of darknesse which cannot beare the tryall of the light For this is to make it not onely a venial sinne but no sinne at all Christ forgaue her freely and denounced no punishment at all against her neither of limb nor life nor chasticement nor other mulct bee inflicted vpon her so that if it doe not proue that the Magistrates should not punish whoredome sharply it proueth as well that he ought not to punish it at all if it ought to receiue no correction we cannot acknowlenge it for any transgression Furthermore the Iewes beeing in subiection vnto the Romanes and constrayned to beare the yoke of forraigne gouernment had the ciuill punishments of death eyther wholly taken from them or at least suspended vpon the will and pleasure of their officers which were sildome vpright often corrupted This is it which the Pharisies confesse in the Gospell For when Pilate willed them to take Christ to iudge him after their owne Law although the malice of their hearts and the cruelty of theyr hands were against him yet they sayde vnto him It is not lawfull for vs to put any man to death Iohn 18 31. Lastly the office of Christ was not to be an earthly Iudge to giue sentence of death but to be a Sauiour to call sinners to repentance Hence it was that hee refused a temporall kingdome when it was offered vnto him Iohn 6 15. and denyed to diuide the inheritance when he was requested as wholly impertinent vnto his calling and therefore he said Man who made me a Iudge or a diuider ouer you Luke 12 14. So then this Obiection being remoued it belongs to all Magistrates to be zealous in punishing this sinne and to sharpen the law against this other sins that bud vp and grow apace among vs lest they ouerthrow good Corne. Yea it appertaineth not onely to Magistrates but generally to all men to bring such offenders to open shame that so they may come to amendment of life The Apostle speaking of vnclean liuers saith If any that is called a brother bee a fornicator or couetous or an idolater or a railer or a drunkard or an extortioner with such an one eate not 1 Cor. 5 5 11 and speaking of an incestuous person he chargeth the Corinthians to put him from among them and to deliuer him to Satan for the destruction of the flesh that the spirit may bee saued in the day of the Lord Iesus Such vncleane liuers should bee swept out of the Church of God and haue the sword of excommunication drawne out against them that so they might learne not to transgresse But so long as wee beare with such persons and foster them in the bosome of the Church as the practise is too common neyther are we their friends neyther are we the friends of the Church neyther indeed are we the friends of almighty God For if we were their friends and loued them aright we would seeke their conuersion and repentance wee would vse the meanes to bring them to a shame of their offences to a sight of their sinnes and vnto a confession of their iniquities And if we were the friends of the Church we would labour to separate the vncleane from the cleane and the infected from the sound knowing that a little leauen leaueneth the whole lumpe And if we were the friends of God we would be zealous of his glory and not suffer his Name to be prophaned through the lewde and wicked life of such rotten members For so long as such are harboured in the Church which is the body of
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
practised by Iosiah 2 Chron. 34 16. If they cleaue to this rule they must continue if they haue declined they must returne cause others to returne and reforme what hath bin amisse This the Pharisies acknowledged when they said to Christ By what authority dost thou these things c. Mar. 11 28 and Ioh. 1 19 they said to him Who art thou what sayst thou for thy selfe If it bee in the Gospel of Christ or in the bookes of the Prophets and Apostles we must willingly receiue it and be guided by it if not we must refuse it otherwise wee bring vpon our selues manifest destruction Vse 3 Lastly it behoueth all priuate persons that liue in a Church wherein true Religion and the pure worship of GOD is established to submit themselues to those things that are agreeable to the word howsoeuer they bee not agreable to their affections For as wee must giue obedience to the Scriptures Bernard whether they speake as we would haue them or whether they speake not as wee would haue them so in a reformed Church where a priuat man doth dwell if any thing be commanded by authority either agreeing or not agreeing to our affections yet if the same bee agreeable to the Word of God we must yeeld obedience vnto it If the Church command any thing declining from the Law of God hee must be peaceable in refusing and patient in suffering The weapons of a Christian remembring that the onely weapons of a Christian are supplication to God and to man Besides we must know thus much that whosoeuer refuseth to obey that which hath beene vniformely established and aduisedly and moderatly concluded by the whole what priuat persons soeuer refuse to obey had need to do it vpon a sure ground that the same which they refuse is against the Law of God lest it fall out with them as with those that Austine speaketh off who gloried that they suffered persecution but it was for their faults not for their vertues so they that withdraw obedience ought to do it with a good conscience and vpon a sure ground otherwise they can haue no comfort in suffering nor looke for reward after suffering There haue alwayes bin some things amisse in the Church and no Church is or euer was so perfect but somewhat may be found in it worthy reformation so that Christ may say to it as he did to the Churches of Asia Habeo aduersus te pauca I haue somewhat against thee The best Churches wil quickly decline as wee see it fell out to those which were founded by the happy hands of the Apostles themselues that were the chiefe workmen master-builders 63 These are they that were numbred by Moses and Eleazar the Priest c. 64 But among these there was not a man of them whom Moses and Aaron the Priest first numbred c. 65 For the Lord had said of them c. The conclusion of the whole chap. followeth in these words wherein the former numbring is illustrated by place where it was by the persons that did number were numbred al amplified by the contrary that among al these there was not so much as any one man left aliue that came in the former account but they were all of them dead perished in the wildernes except Caleb Ioshua Heere is a great blessing set down likewise a great iudgmeÌ„t a blessing in multiplying of them a iudgment in chastifing of them thereby to teach vs that God is faithfull and true both in his promises and also in his threatnings Gen. 15 5. For hee had promised to Abraham that he would multiply his seed exceedingly as the starres of heauen he made this hauock of them Numb 14 35. 1 Cor. 10 5 6. brought this desolation vpon them for their often murmurings mutinies wherefore by his promises let vs be stirred vp to faith obedience by his threatnings be feared terrified from sin Moreouer marke from this fearful example of a generall disobedience or rather conspiracy against God Doctrine A whole mâ—â—titude cannoâ— cleare themselues from iudgment that it is not a whole multitude that can shelter themselues from Gods iudgments when they come vpon them though they bee neuer so many or mighty Though thousands thousand thousands muster together ioyne hand in hand yet they are not able to deliuer theÌ„selues The reasons follow The Lord is iust in all his wayes euen in the works of his iudgments Now iustice giueth Reason 1 equal to them that are equal If then all haue sinned as he is iust in punishing one so he will be iust in punishing all This we see in his casting down all the angels from the heauens that sinned 2 Pet. 2.4 Iude 6. in drowning the whole world in destroying Sodome Gomorrha infinite such like examples Secondly as he is iust righteous so he is strong powerful Many men do well deserue to be called iust yet oftentimes they want power as we see in Daniel toward Ioab when he committed murther complayning of himselfe that he was weake 1 Sam. 3 39. the sons of Zeruiah being martial men were too hard for him It is not so with God he is as powerfull as he is iust therefore he will certainly proceed against whole multitudes be they neuer so many or powerful so that none shal be able to escape vnpunished Thirdly the moe they are that offend the greater is the offence and the greater the dishonor done to God no maruail therefore if hee spare not to ouerthrow great companies in his wrath and sore displeasure For as in a ciuil state the greater the number of rebels is the greater is the offence against the Prince so it is in this case the greater multitude of offenders the greater the oence against Gods and consequently the greater iudgment will fall vpon them Vse 1 This serueth to reproue those that walk on boldly in their sins lift vp their heads without feare because they are many in number great in power thereupon thinke they shall be excused because they are not singular sin not alone Alas this will proue a slender comfort when God shal come to take an account of vs certainly no more then this that as wee sinned not alone so wee shall not be punished alone What benefit hath the theefe that is going to the place of execution to see a traine of many others beare him company Is his iudgment any whit the lesse or is his comfort any whit the more So when the Lord shall come against those that haue broken the couenant with him made a league with hel death what shall it help them or ease them to go to hell with company whereas the yelling and crying of one shal rather adde to the torment misery of another If you thinke God will the sooner respect vs because we are many we deny his iustice and deceiue
earnest suite that they might bee heires also of that land by right of succession in which as yet they had not the bredth of a foot and therefore the Apostle teacheth that faith is the substance of things hoped for and the euidence of things not seene Heb. 11.1 Thirdly Doctrine We may make our selues guilty of other mens sinnes we see that we may be made partakers of other mens sinnes and therefore we heard before that the people were commanded to depart from the tents of Korah and his partisans lest they should bee defiled by the euils of those euill men Tit. 3 10 11 2 Cor. 6 7. 1 Tim. 5.22 This may bee done many wayes somtimes by counsel and perswasion and thus was Achitophel guilty of the rebellion of Absolon against his father 2. Sam. 16 and Balaam of the whoredome of the Israelites because they committed fornication with the daughters of Moab by his counsel Numb 31 sometimes by commandement as Herod the great sent forth and slew all the male children that were in Bethlehem Math. 2 16 and so did Herod Antipas behead Iohn Baptist in prison Math. 14 22 thus was Dauid guilty of the death of Vriah his faithfull seruant and is therfore himselfe charged to haue killed him with the sword of the Ammonites 2. Sam. 12 sometimes by consent and so was Saul guilty of the martyr Stephens death because he consented to his death Act. 9 1 and they that sate in iudgment to condemne Christ to whō Ioseph of Arimathea would not consent and therfore cleared himselfe from his blood which otherwise he could not haue done Luke 23.51 sometimes by flattery as those that call euill good and good euill Esay 5 such are the ministers that sow soft cushens vnder euery elbow Ezek. 13 and such people as would haue the Prophets to prophesie flattering words vnto them Esay 30 sometimes by receiuing as they that take and lay vp stollen goods or buy them of those that haue stolen them these are as bad if not worse then the theeues themselues and to be punished as they are likewise they that receiue false tales to the hurt of their brethren though they doe not first deuise them Leuit. 19 16 sometimes by partaking with theeues and sharing with them as Prou. 1 they tooke part of that which was stollen sometimes by defending those that haue done euill and iustifying them in their vngodlinesse Rom. 1 sometimes it may bee done by holding our peace and saying nothing at all when we may speake and cleare a matter so is hee a false witnes that will not speake in the cause of the dumbe as well as he that vttereth an vntruth thus also is the watchman guilty that should giue warning and blow the trumpet but becommeth as the dumbe dogge that cannot barke Esay 56 10. Lastly by not resisting or withstanding when we are able Psal 82 4. If God giue vs power we make our selues weake the euill that we suffer shall be required of vs. Likewise in the example of Moses we learne to haue recourse to GOD in all matters of doubt we must not runne on vpon an head but go into the Sanctuary and aske counsell of the Lord. Doctrine Sinne is the cause of death and al misery Lastly obserue that sinne is the true cause of death mortality corruption and all the misery that hath taken hold of all mankinde when sinne entred then entred all plagues and iudgements in this life and after this life Gen. 2 17 3.19 1. Cor. 15 21 11 30 Rom. 5 12 21. Iames 1 16. Hebrewes 9 27 28. Reason 1 For sin is the sting of death that is the power and strength and the very armour of death it is as a sword which hee holdeth in his hand to wound vs withall It is as a stinging serpent 1. Cor. 15 and if remedy be not sought against the biting of it it woundeth soule and body to death Secondly it standeth with the iustice and righteousnes of God which will not otherwise be satisfied Wee see how Magistrates whose breath is in their nostrils do punish malefactors and offenders with bodily death their eye doth not spare them no marueile then if the Lord who is a consuming fire Heb. 12. whose person is of infinite Maiesty take hold of soule and body and punish them both spiritually and eternally and therefore the Apostle iustly calleth death the wages of sinne Rom. 6.23 Thirdly sin hath pestered and poysoned our nature corrupting all the powers and parts in vs our mind our will our memory our affections our conscience Eph. 4 17 18.19 Rom. 6 12 13. It is as a worme that is alwayes gnawing at the root of life vntill tree and all fall downe Lastly sin giueth strength to Satan the prince of darknes without which he could not hurt vs it is hee that hath power ouer death Heb. 2 14. 1. Cor. 15 56 and therefore was the Son of man manifested that he might destroy the works of the diuel 1. Ioh. 3 8. But it may be obiected if sin be the cause of death Obiection how commeth it to passe that Christ dyed who knew no sin in whose mouth was no guile found Answ 2 Cor. 5 21. Answ Though Christ were without sin in himselfe yet he that knew no sin was made sin for vs c. he tooke vpon him the sins of all the faithful as a surety taketh vpon him the debt of another And albeit he were not a sinner by transgression yet he may be said to be a sinner by imputation and therefore he must dye yet so that dying hauing no cause of death in himselfe he might destroy death and him that had the power of death that is the diuel Heb. 2 14 Hos 13 14. Againe Obiect if death be a fruit effect of sin how commeth it to passe that the faithfull which haue in Christ remission of sinnes do notwithstanding dy Answ Answ Albeit they haue forgiuenesse of sinnes yet they haue in them alwayes the reliques of sinne through the corruption of nature though it be not imputed vnto them through the mercy of God The guilt of Adams sin followeth vs as the shadow doth the body it cannot in this life be wholly purged it shall bee at the last cleane put off by death It is necessary therefore that we should dye or be changed at the last day that sin may be vtterly extinguished that we may by death as by a dore enter into euerlasting glory Sin is euery day lessened and consumed in the faithfull howbeit still we beare about vs the body of death Psal 51 5 2 Cor. 12 7 Eph. 2 3. We learne from hence what a horrible and hideous thing sin is that bringeth with it such bitter fruit for sin death are coupled together Rom. 8 2. Sin came not in by creation Eccl. 7 31 but by transgression for from the beginning it was not so Sin hath wroght this confusion euen the first sinne of
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
holden to be ominous And in another place hee sheweth Rom. quest 25 that they held the morrowes after the Calends Nones and Ides dismall and disastrous dayes eyther to set forward vpon any iourney and voyage or to march with an army into the field It is not worth the labour to spend time to rehearse the folly of our sottish Prognosticators that in euery moneth tell vs which are good dayes and which are euill dayes and set downe particular predictions what shall befall vs and how we shall prosper or not prosper and yet themselues cannot tell what shall happen to themselues I remember a pleasant story Eros de lingua reported by Erasmus in the reigne of Henry the seuenth a wise and iudicious Prince of a certaine wizard who would needs be accounted as a Prophet and able to foretell things to come hee prophesied at a time of the Kings death that he should dye that yeare The king hearing of his Prophesie withall laughing at his folly sent for him as if he meant to take notice of his deepe and profound skill and to reward him highly and when he was come into his presence he asked him whether hee had any knowledge of things to come and could tell what should come to passe heereafter he answered he had great skill that way The king demanded of him whether he knew where he shold be those holy dayes that were at hand for this fell out not long before the feast of the Natiuity he answered No Why then quoth the king I perceiue thou hast no skill at all and knowest not so much as I doe for I know where thou shalt be how long and withall willed his seruants to carry him presently to the Tower and after a while hauing made himselfe merry and derided the folly of that wise foole he dismissed him which was more fauour then he deserued This practise of propheticall diuinations and predictions is meere Gentilisme and great pitty it is once suffered among vs Christians to make some dayes lucky and some vnlucky some fortunate and some vnfortunate whereof wee see the practise in the booke of Ester chapter the third verse seuenth They cast Pur that is the lot before Haman from day to day from Moneth to moneth to the twelfth Moneth Howbeit we see how he was deceyued and the enchanters vpon whom he builded and in whō he trusted like to the Papists who long looked for the yeare 88 of which they hadde many Astrologicall predictions and trusted in it no lesse then in the Oracle of Apollo howbeit they were maruailously in a manner miraculously defeated and disappointed and therefore one saith well D. Fulk preface before the Rhē Testam Octogefimus octanus mirabilis annus Clade papistarum faustus vbique pijs But if we be the true seruants of God our wayes shall prosper Psal 1 3 and it shall go well with vs if we make the word our study and meditation Iosh 1 8 if not let the times be what they will and prognosticate what lucke as they call it soeuer they can yet nothing shal prosper or do vs good whatsoeuer we imagine to the contrary Thirdly the consideration of the feast of Vse 3 the New Moones did put them and doth put vs in minde that we should be new creatures and walke in newnesse of life by the holy Ghost regenerating vs as the Apostle saith 2. Cor. 5 17. If any man be in Christ he is a new creature olde things are past away behold all things are made new Hence it is that we are so oftentimes warned in the Scripture that wee must be renewed in the spirit of our mindes Rom. 12 2. Eph. 4 23. that wee must put on the new man which after God is created in righteousnesse and true holinesse Eph. 4 24 and must put off concerning the former conuersation the olde man which is corrupt according to the deceiueable lusts verse 22. As then the Moone which ruleth the moneth changeth and reneweth the light so should we be changed not in substance of the body but in quality and that in euery part euen in the whole man forasmuch as we are altogether corrupt Now this that must be changed Why our corruption is called the old man is called the old man first because it is in time before regeneration first we are carnall then spirituall first the first Adam then the second Adam hath place in vs first we are borne then we are borne againe Iohn 3. Secondly because as age maketh loathsome and deformed so this maketh vs full of spots and wrinkles before such time as wee taste of the renewing power of God Thirdly because it draweth neere to death for as old age bringeth downe to the graue so doth the olde man draw vs to destruction of soule and body which is the second death This old man therefore must be cleane cast off or else it shall not profite vs for wee must deny our selues and crucifie our sinfull lustes wee must kill and mortifie our vaine desires as Abraham would haue killed his sonne but wee must go farther for wee must after a sort kill our selues cast off the things that are most deare vnto vs though they should bee as our right hand or as our right eye Math. 5. And we must so cast off the old man that no remnant of him cleaue or sticke vnto vs we should put it off not as if we were loth or vnwilling to leaue it but cast it away with a purpose neuer to take it vp or to put it on againe no nor once touch the same but to account it as a menstruous cloth lest we be like to the dogge that returneth to his vomite or to the sowe that was washed and by and by walloweth in the myre or to the Crocodile that layeth aside her poyson but taketh it vp againe On the other side we must put on the new man called new because nothing auayleth without this Gal. 5 6. Againe it is wrought in vs in the second place for we are first old before we are new for this is the latter birth Lastly because it is strong to do the will of GOD as young men are lusty and able to doe the businesse of this life with great alacrity and actiuity Lastly we must remember that it is not enough Vse 4 to serue God outwardly and to keepe the bare ceremony except we ioyne thereunto the seruice of the heart And if the Iewes had resorted diligently euery first day of the moneth to the seruice of God in the Tabernacle or the Temple yet what could it auayle them if theyr hearts were vncleane theyr hands stained with cruelty Therefore the Prophet saith The new Moones and Sabbaths the calling of assemblies I cannot away with it is iniquity your new Moones and your appointed feasts my soule hateth they are a trouble vnto mee I am weary to beare them Esay 1 13 14. The Iewes regarded no more
neither heare nor see what God saith vnto vs. He calleth vnto vs daily and maketh the Gospel sound aloud in the middest of vs that wee might haue the inward remorse of a good conscience to repent vs of all our euill wayes yet we notvvithstanding this summoning of vs do remaine dull and deafe dumb and blinde Wherefore vve must not look till there be a solemne holyday to call vs vnto the Church there to keepe a feast of Trumpets but it must serue vs all the daies of our life as a spur to cause vs to returne to God 7 And ye shall haue on the tenth day of this seuenth moneth an holy conuocation and ye shall afflict your soules yee shall not doe any worke therein 8 But yee shall offer a burnt offering vnto the Lord for a sweete sauour one yong bullocke c. 9 And their meat offering shall be c. 10 A seuerall tenth deale for one Lambe c. 11 One kidde of the Goats for a sinne-offering c. The next feast is the feast of affliction or humiliation othervvise called the feast of fasting The Iewes themselues vvere so superstitious in the obseruation of this feast that as Munster testifieth they thought it not lavvfull for them to reade any thing that might make themselues mery or reioyce their harts Munst annâ—t as the departure of the children of Israel out of Egypt Of the Feast of fasting and afflicting the soule their entrance into the land of Canaan or their deliuerance from the tiranny of Haman and such like but onely mournefull things that may serue to make them heauy and sorrowfull as the threatnings of the Prophets the Lamentations of Ieremy the destruction of Ierusalem and other Scriptures of like argument Theod. quaest â—2 in Leuit. Thom. 1.2 quaest 102. art 4. Lyra in 23. Leuit. This feast was not ordayned without cause Many surmise that it had his originall for the Lords forgiuing the Israelites their sinne of idolatry committed in making and worshipping the golden Calfe Exod. 32 Of this we reade more at large Leuit. 23 26 27 28. It was solemnized on the tenth day of the seuenth moneth to be a day of attonement an holye conuocation to afflict theyr soules and to offer an holy offering by fire to the Lord and whatsoeuer soule shall not be afflicted in that same day he shall be cut off from among his people This yearly feast of expiation is also described Leuit 16 29 and it is made an euerlasting statute to make an attonement for the children of Israel for all their sinnes once a yeare This was not ordained without cause forasmuch as we see how men do naturally couer theyr faults as much as they can So the Prophet Zachary testifieth that while the people were in captiuity and banishment in Babylon all that whole time they had kept their extraordinary fasts very strictly chap 7 5. Vse 1 But let vs proceede to the Vses Heereby the Iews and all men to the end of the world are put in minde that wee must seriously bethinke vs of our sinnes both of the greatnesse and number of them which we commit and humble our selues for them It was the wil of God to establish amongst his owne people a yeare-minde of them by teaching them to humble themselues by fasting and acknowledging their sinnes and making a solemne confession of them and crauing pardon and forgiuenesse of them We cannot think of our sinnes aright without griefe of heart neyther ought wee to bee greeued for this greefe 2. Cor. 7 8. This sorrow is of God and for our good and therefore called godly sorrow and is not to be shunned or shaken off by vs. It pleaseth God greatly and maketh glad the Angels in heauen Luke 15 verse 17 and bringeth vs vnto infinite ioy and peace of conscience in the latter end Such then as can bee glad and reioyce at it exceedingly when they haue offended God and wounded their own soules their sinne is deepe their heart is hard and their condemnation shall be double in hell of whom Christ saith Luke 6 25. Woee be to you that laugh for ye shall weepe and waile So then their publike and solemne fasting was a protesting of themselues to bee guiltie in Gods fight of horrible offences and they were put in minde when they were come home to their houses to consider that it is not enough for them to hang downe their heads like a bull-rush for a day and to craue forgiuenesse for we prouoke God euery day and as it were enter into a new band with death True it is we are washed but we defile our selues again God hath pardoned vs yet we returne to our sinne as to our vomit againe and wee make no end of sinning So long as we liue in this world wee haue some corruptions lurking in vs and it is vnpossible for vs altogether to abstaine from euill Thus were the Iewes taught to looke vpon themselues and into theÌ„selues and vpon their sinnes by this feast which haply otherwise they would neuer haue thought vpon and thus it serueth for our instruction also Secondly we see heereby what superstition Vse 2 remaynerh amongst the Romanists who haue turned this feast of Affliction and humiliation into their Lenton-fast Of the Lenton Fast then they hang downe their heads and acknowledge theyr sinnes and punish themselues with fasting pretend for it the example of the Iewes and the practise of Christ Thus they make vs no better for the comming of our Lord Iesus in the flesh Galath chap. 5 verse 4. and 4 verse 2 who hath shewed himselfe vnto the world They pretend themselues to bee Christians but make themselues Iewes Neyther is it any whit better to maintaine their Fast of fortie dayes by an apish imitation of Christ Iesus For if they will be like vnto him let them abstaine from all manner of meate and drinke let them during those dayes eate nothing at all and then let them boast that they haue fasted and fashioned themselues like vnto him But their manner is to feede themselues vnto the full at dinner that they are like to surfet and they cramme their bellies that they leaue no roome for any more Againe the Fast of Christ was not an abstinence from flesh onely and a taking liberty to eate fish to drinke wine and to feede vpon all kind of the most delicate dishes which is the Romish Fast hee did eate nothing at all in those dayes Moreouer hee did this but once in all his life and that to shew his diuine power and to magnifie the maiestie of the Gospel whereas these scorners will seeme to go beyond him by many degrees and not to resemble him And wherefore do they take vp the fashion of the Iewes to afflict themselues but to haue freer scope to despise despight God himselfe all the yeare after They make sowre faces and disfigure themselues play the notable hypocrites when Passion-sunday commeth
it bee knowne that they doe it for conscience sake except they make conscience of the holy exercises of the Sabbath So then euery man ought to examine himselfe and see whether he be not guilty of some euill euen while he abstayneth from euill and heereby wee may finde out the truth If wee make conscience of the contrary good commanded and required then our hearts are right For this is a certaine rule that neuer fayleth and we shall alwayes finde it true that he neuer had any true feare of sinne or of displeasing God that had not withall a care to please God Thirdly this Doctrine conuinceth vs as Vse 3 guilty of sinne euen from our mothers womb we haue all gone astray and are culpable in the sight of God For all that men can boast off is nothing but the abstayning from euill they can say nothing touching any good that they haue done They can alledge for themselues they haue not beene corrupt Idolaters scoffing Ismaelites or prophane Esaues they cannot challenge vnto themselues that they haue beene zealous worshippers or faithfull and carefull professors of the truth But what shall it profit vs not to be prophane as Esau except we haue laboured to be like Dauid a man after Gods owne heart What shall it profite vs not to be scoffing Ishmaelites except also we labour to preserue the good name of our brethren Or what shall it auayle vs not to be oppressors and such as are full of cruelty except we be also louers of mercy and full of good works Certainly except this be in vs we cannot free our selues from the iust imputation of sinne and wickednesse Would any man account that a good hand which is not able to do any good to the body and to be able onely to say it did neuer cut out the tongue out of the mouth or pull the eyes out of the head or draw the heart out of the body The like wee might say of other members For would any praise and commend the mouth to be fitte and profitable to the body that could onely say thus much for it selfe that it did neuer teare the flesh from the body or swallow poyson to the end to destroy the body If then it be euill that the members should not doe those good duties and functions about the body that is required of them we may reason after the same manner for our purpose why should not a man bee iustly condemned that can onely boast that hee hath not done euill when in the meane season he cannot shew any good that he hath done doubtlesse such a one is no true member of Iesus Christ For wee make God our aduersary when hee findeth vs a barren fielde without good Corne as well as when wee bring forth nothing but thornes and thistles and our house is fit to lodge and entertayne Satan and other vncleane spirits Math. 12 verse 44 when they finde it swept and empty of Gods graces If wee had neuer actually committed any sinne yet because we omit such duties as almighty God looketh for at our hands it is sufficient to worke our condemnation and destruction Wherefore is Meroz cursed in the song of Debora Is it because they fought against Gods people and ioyned with the enemy No it is because they did not assist them and helpe them against the mighty Iudg. 5 verse 23. And the vnprofitable and vnfaithfull seruant was cast into vtter darknesse not for mispending his masters talent or for wasting it on harlots or riotous liuing but because he did not vse it well nor employ it to his masters aduantage Math. 25 verses 27 33. And wherefore shall many reprobates be condemned at the day of iudgment shall it be for taking foode from the hungry or drinke from the thirsty or garments from the needy or lodging from the stranger or comfort from the sicke or releefe from the prisoner No because they did not feed them nor cloathe them nor visite them nor harbour them He that is a true and loyall subiect it is not enough for him not to serue his Princes enemies but he must serue his Prince also so if we will be the Lords seruants and subiects we must not thinke it sufficient to liue ydlely and to serue no body but we must do faithfull seruice to him that hath created redeemed called iustified and sanctified vs otherwise there will alwayes be sufficient matter for our endightment and iust condemnation when we shall appeare before the Throne of God For euery Tree that bringeth not foorth good fruit shall be hewen downe and cast into the fire Math. 3 verse 10. Will a man accept of such a seruant that contenteth himselfe to doe him no hurt or no euill when in the meane season hee doth him no good Shall the bryer or thistle onely bee cut downe in the Wildernesse No the fruitlesse Tree also shall goe with it though it grow in the midst of Paradise To conclude the word of exhortation arising from hence is thus much for euery one of vs that we should labour to ioyne these two together knowing that the one cannot be profitable without the other and therefore wee must labour to performe the good required as well as to abstaine from the euill forbidden so shall we find almighty God to be gracious vnto vs and we shall please him in our obedience Verses 15 16. And Moses saide vnto them Haue yee saued all the women aliue now therefore kill euery male and euery woman c. A man would thinke at the first that this sexe should moue commiseration and pitty in the hearts of men and stay the hand from execution The wrath of Moses may seeme to be too seuere Obiect and to sauour of barbarousnes in that he willeth the men of warre to commit such carnage not onely vpon the women but vpon the little ones that could not be guilty of the sinne of theyr parents neyther were able to discerne betweene good and euill neyther knew the right hand from the left The women perished iustly who had laide a stumbling blocke before Israel but the poore infants and sucklings what had they done Answ I answer they were by nature sinners and as a brood of serpents And albeit the sonne shall not beare the iniquity of the father Ezek 18 yet who can accuse God of iniustice seeing all are guilty of originall sinne which deserueth death but of this we haue spoken before Now to apply this the women that had knowne man are commanded to bee destroyed because they had worthily brought that generall iudgement by theyr horrible sin They transgressed against GOD and GOD brought this iudgement vpon them Doctrine Euery mans death destruction cōmeth from himselfe This teacheth that the cause of a mans ruine the procurer of his plagues and of destruction is none other but himselfe let vs neuer seeke the cause out of our selues but within vs. The cause of the destruction of these Midianitish women was not in
wee haue gotten them Many in the world might be accounted happy men if there were no day of reckoning But we must depart from hence and leaue them and they vs our pompe will not follow vs Psal 49 17. Let vs therefore labour against the immoderate loue of the things of this life neither suffer any such corruption to be nourished in vs. Vse 4 Lastly we must learne to preferre the best things such as the Apostle speaketh of when he sheweth what danger hangeth ouer their heads that loue nothing else but the goods of this world he breaketh out into this exhortation 1. Tim. 6.11 Thou O man of God flye these things and follow after righteousnesse godlinesse faith loue patience and meeknesse And that we may see the excellency of heauenly spirituall graces aboue earthly things let vs in the properties of them compare the one with the other that so the loue of the world to come may swallow vp all loue of this present world All the kingdomes of this world and the glory of them are vanity Eccl. 2 11 but Salomon opposeth to this the feare of God and his commandements The riches of this life are oftentimes gotten with doing wrong and with oppression Ier. 5 27. Luke 16 9 11 it is not so with piety and godlines which is the true riches and gaine 1. Tim. 4. Riches are kept with griefe and anguish he cannot rest sleep that is vowed with them as with a frenzy Eccl. 5 12 but godlinesse is the mother of all peace and comfort and maketh the sleepe to be sweet and bringeth no feare or griefe or care with it Prou. 3 24. Riches are corruptible the moth may corrupt them and the theefe may steale them Math. 5 19. Iam. 5 2 3 but heauenly graces can neuer fade they shall endure for euer they shall follow vs after we are gone they can neuer be lost when once they are gotten Earthly riches make the owners as slaues they naile the minde of man to the earth that he cannot lift vp his eyes to Heauen Math. 6 21 but piety beareth vs vp as it were with Eagles wings that we learne by little and little to mount vp to Heauen and to haue our conuersation there euen while we soiourne vpon the earth Riches can deliuer no soule from eternall death nay sometimes they are meanes to thrust the same into hell Prou. 10 2 and 11 4 but godlines freeth a man from euerlasting death and setteth him in the path that leadeth to life Wee are forbidden to heape vp transitory riches Math. 6 19. and 10.9 10. Ptou 23.4 and if we haue them it is onely in this life they serue no further and afterward there is no need or vse of them 1. Tim. 6 7. Iob 1 21. Psal 49.11 but godlines serueth for the next life and we are commanded to treasure it vp and the more we labour to increase it the happier we are Riches are often taken from the right owners and come into the hands of our enemies not onely after we are departed this life but euen whiles we liue as we see by many examples of sundry cities and prouinces 1. King 14 25 26 and 2. King 24 15. Ezek. 29 19. 2. Kings 23 35. Heb. 10 34 but piety shall neuer be taken away nor be bestowed vpon our enemies but layeth vp for vs an enduring substance in heauen and it maketh the greatest enemies to be the greatest friends it maketh the wolfe the lambe dwell together and the leopard to dwell with the kid and the sucking childe to play vpon the hole of the aspe Esay 11 6.7 8. Many of the godly haue beene without the earthly riches Christ our Lord did not desire them 2 Cor. 8 9. Math. 8.20 nor his seruants couet after them Heb. 11 26 37 2 Cor. 6 4. Act. 3. But none of the godly haue bin without the heauenly riches all haue desired them al haue obtained them some in one measure and some in another and herein they haue accounted their happines and blessednes to consist 6 And Moses saide vnto the children of Gad and to the children of Reuben Shall your brethren go to warre and shall ye sit heere 7 And wherefore discourage yee the heart of the children of Israel from going ouer into the land which the Lord hath giuen them 8 Thus did your fathers when I sent them from Kadesh-Barnea to see the land 9 For when they went vp vnto the valley of Eshcol and saw the land they discouraged the heart of the children of Israel that they should not go into the land which the the Lord had giuen them 10 And the Lords anger was kindled c. 11 Surely none of the men that came out of Egypt from twenty yeare old and vpward shall see the land c. 14 Behold ye are risen vp in your fathers stead an increase of sinfull men c. 15 But if ye turne away c. Heere beginneth the second part of the Chapter to wit the conditions of agreement how the matter was decided ended wherein obserue the debating and pleading of the matter then the determining of the controuersie Touching the demurre or debating first Moses sharpely reprooueth and reiecteth the request of these tribes and sheweth the vnfitnesse and vnlawfulnesse thereof which he proueth both by the dangerous effect that would follow the discouragement of the rest of the people and by example of the like practice of the false-hearted spies who after they returned from searching of the land spread abroad false newes whereby the hearts of the Israelites were weakned God was so greatly prouoked that he pronounced the sentence of death against all aboue twenty yeares old Caleb and Ioshua excepted This history wee saw before Chapter 13 24. This doth Moses presse and vrge to the full and sheweth what heauy iudgment came vpon the hoste for discouraging of the people whereby we see that nothing is more forcible to represse and hold from sinne then vrging the examples of God fearefull iudgments in former times against those that haue committed the like sinnes 1. Cor. 10.7 and Iude verse 6 7. 2. Pet. 2.4 5 6. Nehem. 13.17 18. Iosh 22 17 for examples are oftentimes more powerfull and piercing then precepts or threatnings are and therfore Moses is so earnest in this kinde Again whatsoeuer was written afore time was written for our instruction This reprooueth those that will take no warning by any examples but are secure till the iudgment beginne to take hold vpon them like to those carelesse people that when a citty is on fire neuer looke to their owne house till it take hold vpon it and bee ready to burne it downe to the ground Euery one would condemne such retchlesse persons but such are all those that see the iudgments of GOD breake out vpon others and yet will not looke to themselues Furthermore wee must all take notice of such examples no man ought to be ignorant of them 1.
no maruaile therefore if men decline it is a part of the old leauen for what man is it that sinneth not 1 Kings 8 46. The power of sinne euen in the regenerate is as a Law and therefore wee doe as wee would not Romanes 7 yet not I but that sin which dwelleth in me Secondly they lye vnder an heauy and fearefull curse that doe the worke of the Lord negligently which hee will haue executed diligently carefully cheerefully and zealously Ierem. 48 10 Cursed bee hee that doth the worke of the Lord deceitfully but all such as are luke-warme in the Lords businesse are deceitfull workemen they are loyterers rather then labourers and therefore they may not looke to haue the wages of laborers Thirdly such are vexed with a spirituall consumption losing the heate of the Spirit and the life of grace and fall to decay by litle and litle as Reuel 2 5 thou hast lost thy first loue For as they that haue a consumption of the body the naturall heate decayeth and threatneth death so such as haue a consumption in the soule the spirituall heate diminisheth and threatneth destruction For such churches and persons become in time barren in good thing but plentiful in euill things Esay 5 3 4. The vses follow First this reprooueth the miserable times Vse 1 wherein wee liue wherein men seeme to bee cast into a dead sleepe There is a general lethargy hath possessed vs that nothing can awake vs. Wee haue had not onely the trumpet of Gods word sounding in our eares but many other iudgments but who stirreth or starteth vp at the noyse thereof Who repenteth him of his wickednesse saying What haue I done euery one turneth to his course as the horse rusheth into the battell Ierem. 8 6 if wee tarry till the last trumpet come woe vnto vs for that shall awaken vs and sweepe away all the impenitent into hell and none shal be able to escape Our Sauiour teacheth that from the dayes of Iohn the Baptist vntill now the kingdome of Heauen suffereth violence and the violent take it by force Math. 11 12 where he sheweth that after the Gospel beganne to bee published by the ministery of Iohn who was sent to prepare the hearts of the people they were very greedy and as it were couetous of the truth and couragiously brake into it with all theyr strength and force that they could make Thus it was in the dayes of the Apostles For as at the preaching of Iohn the souldiers the Publicanes and people came vnto him Luke 3 10 12 14. saying Master what shall we doe so when they preached repentance in the Name of Iesus they that heard them were pricked in their hearts and said vnto Peter and to the rest of the Apostles Men and brethren what shall we doe Acts 2 37. But is it so in our dayes alas we may say the kingdome of darknes suffereth violence the kingdome of this world is wholly sought after and euery man presseth into it Luke 16 16 but as for the kingdome of God wee are content to let it alone Some are open enemies to the Gospel and the preaching of it serue Satan with all their power Some are secure and care for nothing they let al alone and sit still like those that sate idle in the market place and laboured not in the vineyard Some stop their eares and harden their hearts and when the Ministers of God will not apply themselues to their humors they goe backe Some desire to heare sweete and pleasant things to bee flattered in their sinnes and to haue cushions sowed vnder their elbowes If a sonne should no otherwise honour his father then we honor God doubtlesse he would disinherite him and cast him off for euer Or if a seruant should in such sort serue his Master would hee not put him out of his seruice and turne him out of his dores The diuell hath a part of our seruice the world another and shall wee thinke that God will accept a third This were to serue him to halfes or not so much But halfe a man is no man and halfe a Christian is no Christian Euery naturall thing groweth till it be perfect herbes plants trees Euery tradesman and artificer seeketh to encrease onely the Christian sitteth still and doth nothing God the Father left not off the worke of creation till the whole hoste of the creatures was ended Genes 2 1. Christ Iesus ceased not the worke of redemption till it was finished Ioh. 17.4 A builder leaueth not off when hee hath almost builded Paul said I haue finished my course 2 Tim. 4 7 not almost finished there is no comfort in this no more then to bee almost saued which is not to be saued at all If we be cold in Gods seruice we are almost his seruants that is not at all Secondly God will not be dalied withal in the matter of Religions eyther wee must serue him wholly and acknowledge him throughly as wee should or not at all If Baal be God let vs goe after him without wauering So long as wee are neyther hote nor cold wee worship him in vaine and may be assured that hee will spew vs out of his mouth This is no better then to serue him with the halt or blinde or leane or lame which he abhorreth The Lord saith by the Prophet Cursed bee the deceiuer which hath in his flocke a male and voweth and sacrificeth vnto the Lord a corrupt thing for I am a great King saith the Lord of hostes and my Name is dreadfull among the Gentiles Mal. 1 14. This is no better then to serue God with the off all of our affections and to turne vnto him halfe our face and the other halfe to our owne lustes and pleasures This is such an indignity and indecency that a man of any place or reckoning will not take it at our hands Offer the blinde for sacrifice is it not euill and if yee offer the lame and sicke is it not euill offer it now vnto thy gouernour will hee be pleased with thee or accept thy person saith the Lord of hosts Malachie 1 8. Take heede therefore wee doe not play with God Hee that playeth with fire may bee scorched and consumed with the flames of it but our God is euen a consuming fire Deuteronom 4 24 and 9 3. Hebrewes 12 29. No man dare dally with a Prince or with his Lawes whose wrath is as the roaring of a Lyon but there is one Law-giuer who is able to saue and to destroy Iames 4 12. No man will bee bold to iest with edge-tooles wee say commonly that it is dangerous but the Lord is a shield and the sword of excellency Deuter. 33 29 and if his word be compared to a two edged sword going out of his mouth Reuel 1 16 nay if it bee saide to be quick and powerful and sharper then any two edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts
people of GOD Doctrine Some among Gods people do alwayes want some among Gods owne seruants do alwayes want and stand in need Deut. 15 7 11. Matth. 26 11. and 11 5. Acts 2 45. and 4 34. and 6 1. 1 Cor. 4 11. 2 Cor. 8 1. and 9 1 2. and 11 27. Acts 3 6. Reason 1 The grounds are apparent that they should learne alwayes to depend vpon GOD and to call vpon him and not to put confidence in the flesh This the Apostle expresseth touching his troubles and the rest of the Apostles 2. Cor. 1 8 9. We were pressed out of measure aboue strength insomuch that wee despayred euen of life yea we had the sentence of death in our selues That we shold not trust in our selues but in God which raiseth the dead If the faithfull did neuer stand in neede of Gods helpe they would forget God and themselues and the next life If the childe did neuer want any thing he would not know his father from another but would quickly forget him and so likewise it wold be with vs toward almighty God Reason 2 Secondly God will neuer haue those that haue plenty abundance to be without obiects vpon whom to shew mercy that his gifts may be tryed which he hath giuen them For why doth God suffer the poore to bee in the Church but onely to offer occasion to vs to do good as Marke 14 7. Ye haue the poore alwaies with you and whensoeuer yee will ye may doe them good but me ye haue not alwaies We neuer want persons vpon whom to exercise our pitty and compassion whensoeuer wee will Therefore when we see one man poore and another rich let vs not ascribe this to fortune but consider the prouidence of God therein which disposeth al things in that manner God maketh tryall what is in vs and would haue the poore to be his collectors or receyuers to take away all excuse from vs that we should not say We knew not to whom to do good and therefore the Lord saith The poore shall neuer ceasse out of the Land Deuteronomy 15 verse 11. Thirdly as hee will haue the gifts of such Reason 3 as haue receyued what to giue to be tryed so he will haue their patience proued that bee in need which could not bee if they did not suffer For where there is no paine there can be no patience and therefore the Apostle teacheth that Tribulation bringeth foorth patience Romanes 5 verse 3. And this serueth much for the glory of God and the good of them that are in necessity Fourthly that wee should not settle and Reason 4 nestle our selues heere nor make the earth to be our heauen nor our treasure to be our god but that we shold seeke for another life where shall be no want no misery no necessity but God shall be all in all This meeteth fitly and fully with the church Vse 1 of Rome that make temporall felicity a note of the Church to liue in pompe and glory of the world This wee see handled at large by Cardinall Bellarmine among the notes of the church De not eccles lib. 4. cap. 18. but it is so far from being a note of the Church that it is rather a note of the Church of Antichrist And the Spirit of God foretelleth in the booke of the Reuelation that this should bee the voyce of spirituall Babylon chap. 18 7 8. She saith in her heart I sitte a Queene and am no widow and shal see no sorrow Loe how we are warned before hand in what sort the Romane Church shall aduance it selfe in regard of temporall happinesse and of good successe But when that shall come to passe which the Scripture prophesieth in the same place that how much shee hath glorified her selfe and liued deliciously Reuel 17 16 so much torment and sorrow she shall suffer so that her plagues shall come in one day death and mourning and famine and when the kings of the earth who haue liued deliciously with her shall hate and detest the whore and make her desolate and shall eate her flesh and burne her with fire and when the people of God that are called to come out of her shall reward her euen as she rewarded them and double vnto her double according to her works and in the cup which she hath filled shall fil to her double what shall become of this temporall felicity whereof they glory so much where shall this note be found among them which now they cry out to bee wanting among vs Doubtles then they will tell vs of new notes and disclayme the old which they now maintaine at this present for their own aduantage For what hath the state of the Church beene vpon the earth from the beginning The posterity of Caine liued in greatest felicity Gen. 6 1 encreasing in strength in glory in might and in multitudes while Abel was killed by his brother and Adam liued childlesse And after the flood God suffered his people the posterity of Abraham to soiourne as strangers in a strange Land and to be euilly intreated foure hundred yeares Gen. chap. 15 ver 13 while the Canaanites liued in peace and pompe and yet the Church was among that poore distressed company and not among the Canaanites Therefore the Lord saith by his Prophet I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hand of her enemies Ier. 12 7. The kingdome of Christ is not of this world neyther doth hee promise to the children of the kingdome the pleasures delights of this world The Saints of God finde not the best entertainment vpon the earth and therefore Christ saith Iohn 16 20. Verily I say vnto you that yee shall weepe and lament but the world shall reioyce and ye shall be sorrowfull but your sorrow shall bee turned into ioy And afterward verse 33. In the world yee shall haue tribulation but bee of good cheere I haue ouercome the world All the felicity and happinesse of Gods seruants is a promised and a reserued happinesse we heare of nothing here but crosses afflictions Hence it is that Espenceus one of the popish Writers affirmeth In 2 Tim. p. 103. that Crux est ecclesiae nota that is The Crosse and therefore not temporall felicity is a note of the Church And againe he telleth vs that Christ foretold of labour and sorrow as he saide to his Disciples They shall scourge you in their Synagogues but the false christs prophesied of prosperity If such bee false christs then by the verdict and sentence of this man Bellarmine must needs be a false prophet for he dreameth of nothing but of felicity prosperity True it is the Church sometimes hath rest from enemies and enioyeth externall peace but besides that this lasteth not long they that are out of the Church haue for the most part a greater portion of this blessing And all these outward things riches
how farre shall wee haue such cousins restrayned once onely remoued or twise or how many degrees And if any answere onely the first degree I would know why the first more then the second or the second more then the third seeing that the one is no more to be proued out of the Law of God then the other As for those that alledge the words of the Law Leuit. 18 6 None of you shall approch to any that is neere to him to vncouer their nakednesse if they be rightly weighed they giue no colour to such interpretation nor liberty of such extension but rather serue as a barre to seclude them out of the prohibition For if any other degrees then are after expressed should bee meant then all cousinâ—â—n any degree though neuer so farre off euen an hundred times remoued should be included within the former prohibition which no wise man will affirme Neyther may wee imagine that the Lord would giue such a Law not to come neere any of the kinne and neuer expresse what kinne hee meaneth but leaue vs at randon euery man to coniecture and euery man to hold what he pleaseth So then it is euident that the wordes are not to be stretched so largely but are to bee gathered into a more narrow compasse and to a more strict senfe such as may bee inclusiue to all the degrees afterward in particular rehearsed and recited and exclusiue to al others Fiftly the Law of God setteth downe sundry threatnings of most horrible iudgments vpon the heades of such as breake the bounds of Nature and are pursued with the censure of abomination of wickednesse of villany of filthinesse committed Leuit. 20. and with the sentence of blood of death of cutting off of fire and of barrennesse not onely vpon the one party but vppon the other neyther onely vpon the man but vpon the beast neuerthelesse among all these the cousin germans are no more touched in the punishment then they were before in the prohibition Lastly as the threatning is noted so also is the execution of the threatning remembred For there is no incest committed against the holy Law of God mentioned in the Scripture but it alwayes carrieth a note of reproof and a brand of Gods iudgement with it but in the examples of the marriages of cousin germans which are many in Scripture not the least touch of any reprehension or correction Ruben went vp to his fathers bed and defiled his concubine Gen. 35 22 49.4 1 Chron. 5 1 and hee is punished with the losse of his birth-right Abshalon went in vnto his fathers concubines which he had left to keep the house 2 Sam. 16 21 and he is punished not long after with a violent death and liued not out halfe his dayes 2 Sam. 18 14. The incestuous Corinthian committed fornication with his fathers wife and hee is censured by the Apostle with excommunication and deliuering him oâ—â—r to Satan 1 Cor. 5 1. Lot in his drunkennesse committed incest with his owne daughters and is plagued with the birth of obstinate enemies of Gods Church the first fathers of the Moabites Ammonites Gen. 19 33. Iudah defiled his daughter in law Tamar indeede in ignorance yet duly reproued by himselfe effectually repented so that he neuer lay with her Gen. 38 16. Amnon fell in loue with his sister Tamar and lay with her and immediately after his lust he is punished with lothsomnes in himselfe hatefulnes in Absolon toward him plagued with a sodaine and violent death in the end 2 Sam. 13 14 15. 28 29. Lastly Herod tooke his brothers wife and hee is reproued for it by Iohn Baptist Mat. 14.4 10. Iohn Baptist is taken away from him and the vnthankfull world who was as a shining candle in the darknes of the world which was no small plague And if wee may giue any credit vnto ecclesiasticall histories touching this Herod who was called Antipas hee that defiled his bodye with most filthy Incest and embrued his hands with hâ—rmelesse and innocent blood Centur magd ceâ—t 1. l 1 câ—â—â— and abused his tongue to mock Christ our Sauiour with his cursed Courtiers felt not long after the vengeance of God For as he gaped after honour and sought ambitiously to be entituled with the name of a king he and his proud minion with him were in the second yeare of the Emperour Caligula condemned to perpetuall banishment and at Lyons in France they ended their daies in shame contempt reproch and misery A fit death for such a life Ioseph Antiq. lib. 18. cap. 9. Euseb lib. 2. cap. 4. In all these examples wee see that although the Magistrate leaue these sins of incest vnpunished yet good men doe not passe by them without reproofe euen in the greatest personages and God doth not let theÌ„ alone without a iudgement and the Scripture doth not record them without a due note and censure of the abhomination And may we then in reason thinke that God and good meÌ„ and the Scripture it selfe would be silent and haue let passe so many mariages of Cousen-germans without any one checke or chastisement if they had bene against the law of God godlinesse Nay rather we may wel think that seeing they go away so cleerely without any the least note of reproofe yea and some of them with no small approbation and commendation at the hands of GOD and good men they are not at al incestuous impious but most lawfull and allowable Vse 1 Now let vs come to the vses First this serues to reproue the Church of Rome which as it is corrupt in the cheefest parts of christian religion so is it in none more corrupt theÌ„ in the matter of mariage because they restraine that which God hath left free and they leaue that free which God hath restrained an euident profe among other things that the Roman Church is an Antichristian Church And first it is plaine that they maintaine the lawfulnesse of mariages within the degrees expresly forbidden For whereas by the law of God Leuit. 18 touching consanguinity they which are placed in the transuerse vnequall line cannot marry at all because they are to be holden as parents and children yet if they bee distinct foure degrees from the common stocke they may lawfully marry by the Popes lawes and canons which is filthy incestuous and abhominable And as they are loose when they should be strict so they are strict when they should be loose For wheras cousen germans are left free by the law of God as wee haue already shewed proued they do condemne the same for no other cause but to make way for popish dispensations Againe they teach that the Pope hath power to dispense with the degrees directly and expresly prohibited in Leuiticus and that many of them are onely iudiciall positiue constitutions not grounded vpon the law of nature but seruing peculiarly for that commonwealth of the Iewes Hence it is that that Antichrist
of God Such are ready to say with the Apostle Rom. 10.15 How beautifull are the feete of them that preach the Gospel of peace and bring glad tidings of good things Dan. 1.3 4. Nebuchadnezzar chose men to waite on him among the Iewes such as were of the kings stocke comely witty and euery way well qualified both for lineaments of body and ornaments of mind he required that the chiefest should attend vpon him he would not haue the refuse to stand in the kings court Shall they then that are to stand vp in the Name of the LORD be of the basest and of the off-scouring of the people If a man haue many sons such is the contempt of the Ministery the eldest he must be the heire if any be more beautifull or personable then the rest he must be a Courtier if any be disfigured or vncomely he is set apart if he list to the Ministery This is not to honour God with our first fruites this is to serue him with the blind and the lame and to giue vnto him such as are not fit for any thing else But of this wee shall haue better occasion to speake farther afterward Secondly The second reproofe this sanctifying vnto God the best thing that we haue serueth to reprooue such as neuer offer vnto God the first and florishing part of their age neither sanctifie vnto him their yong yeeres but as if they were too good for him they will serue sinne and Satan first and afterward when they can follow them no longer then they will thinke of sadder matters Hence it is that yong men for the most part doe thinke themselues exempted and priuiledged by their age to commit sinne with greedinesse and without controlment and that they are free to doe what they list to fetch their vagaries and to runne into all excesse at their owne pleasure But the holy Ghost is so farre from giuing liberty vnto them that he prouoketh them in good time to dispose of their life and euen then especially when their affections beginne to boile in them and endeauoureth to pull them in as it were with the cords of discipline and the Law of God Salomon is so farre from allowing this reason to warrant the loosenesse of young men that is to say We are yet as youths and therefore we may be let alone a while we will bee wiser hereafter that rather with a sharpe but yet iust taunting laughing it to scorne he speaketh to this age Reioyce O yong man Eccle. 11.9 in thy youth and let thy heart cheere thee in the dayes of thy youth and walke in the wayes of thy heart and in the light of thine eyes but know thou that for all these things God will bring thee into iudgement As if he had saide If thou wilt needes goe forward and wilt not be reclaimed be it so take thy pleasure passe on thy dayes in thy delights follow the lusts of the flesh the lusts of the eies and the pride of life glut thy selfe with chambring and wantonnesse and take thy fill of daliance yet know that at the last thou shalt be called vnto iudgment giue account for those things which thou hast cōmitted The children that mocked the Prophet and reproched him for his infirmitie were torne in pieces with Beares that came out of the wood 2 King 2.24 Therefore doth Salomon exhort them in another place Eccle. 12.1 to remember their Creator in the dayes of their youth while the euill dayes come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them God hath honoured them as his first borne and giuen many gifts vnto them as learning wit knowledge beauty strength health quickenesse and readinesse to doe all things which are not so common to euery age let them not abuse them but honour him with them that gaue them If you spend your first dayes loosely and licentiously and offer your olde age to the LORD when you can follow the pleasures of sinne no longer that endure for a season he will not accept such a seruice and sacrifice at your hands If you would haue God to bee your God in your old age serue him in your youth lest as you regarded not to know him in your youth so he giue you ouer and know you not in your elder yeeres For if an earthly man haue the wisedome and discretion not to admit and receiue into his seruice a doting and decrepid man such a one as can stand him in no stead but will readily answere him Go thy wayes thou art no seruant for me let him that had the vse of thy yonger daies take that fruit of thy old age that thou canst yeeld vnto him Shall not the Lord the most wise God reiect and cast vs off in age if we passe the flower of our youth in seruing sin Satan and the world What assurance can we haue to be accepted when and at what time we list may he not iustly say vnto vs Thou hast all thy life time serued mine enemies of whom I said vnto thee Serue them not and now at last when thou canst serue them no longer commest thou vnto me How often haue I called thee and offered ro be a master vnto thee but thou refusedst to become my seruant now it is iust with me to stopppe mine eares at thy cry Go thy wayes Let him that had thy youth take thine age also let him that had the beginning take also the ending If we spend our strength in vanity and our dayes in folly thus will the Lord answere vs God is the creator of the yong man it is he that hath made him and not he himself he is subiect to death in his youth as well as the olde man in his age the glasse that is newly made is as brittle as the old the Lambe goeth to the shambles as soone as the sheepe And the yong man shall be brought to iudgement for his trickes of youth for God shall bring euery worke to iudgement with euery secret thing whether it be good or whether it be euill Eccle. 12.14 Wherefore to conclude let yong and olde honour the Lord with the first fruites of their increase giue the best things that they possesse yea the more we haue the more he requireth of vs. Such as are rich and haue this worlds good must not be as barren trees and vnfruitfull in good workes Whatsoeuer we enioy we haue receiued it of his goodnesse it is as a streame issuing from his fountaine and therefore we must returne the glory to him and communicate the benefit therof vnto our brethren Vse 2 Secondly another spirituall application of this type and figure of the first borne is that it calleth to our remembrance what we are both by nature and by grace What we are by nature By nature that we are all the children of wrath and destruction without the mercy of God freeing deliuering vs from the
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
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