arise from hence we haue considered diuers things before We see how Balak and Balaam proceede in their diuellish purposes if God had suffeted them and not crossed them Hee reuealed his wil to Balaam who spake moued by Gods Spirit and thereby declareth that he speaketh not onely to his owne children but sometimes teacheth wicked men to make them without excuse and therefore he wil not leaue his owne people destitute of instruction that desire to feare his name But of this wee haue spoken before chap. 22 9. Verse 2. Balaam lift vp his eyes looked vpon Israel and the spirit of God came vpon him Moses shewing the prophesie that Balaam vttered describeth it by the author thereof the Spirit of God came vpon him In this part of the title he saith That the things deliuered in this prophesie which were vttered for the Churches sake were hid kept secret before they were reuealed and manifested by God This prophesie containeth not a doctrine that is common or communicated by the light of nature to men but a declaration of such secrets as God reserueth hid to himselfe in his owne counsel which no liuing creature could knowe otherwise then as it pleaseth God to disclose it by a gracious participation of it This teacheth vs this truth That the things of God can no man know but by the Spirite of God Doctrine The things of God are vnknowne til he reueale them The mysteries of saluation and doctrine of godlynesse are secret and vnknown of men and Angels before they be of God reuealed This our Sauiour teacheth Peter hauing made a confession of Christ Blessed art thou Simon the sonne of Ionas for flesh and blood hath not reuealed it vnto thee but my Father which is in heauen Matth. 16 17. And expounding the parable of the Sower to his disciples he sayth To you it is giuen to know the mystery of the kingdome of God but vnto them that are without all things are done in Parables Mark 4 11. The Apostle teacheth that the naturall man perceiueth not the things of the Spirit of God for they are foolishnes vnto him neyther can hee know them because they are spiritually discerned And the same Apostle speaking of the gospel Rom. 16 25. Eph 3 9. calleth it A mystery reuealed which was kept secret from the beginning of the world So the Apostle Iohn handling hidden visions and teaching the Church the things that must come to passe hereafter called that Booke The Reuelation of Iesus Christ which God gaue vnto him Reuel 1 1. The truth of this appeareth because they Reason 1 were hid in the treasury of Gods wisedome which is vnsearchable and not to be sounded by any creature and therefore the Apostle calleth them A secret hid in God Ephe. 3 9 so that the Apostles and holy Prophets of God could deliuer nothing of his counsell before he had reuealed it to them So the Lord speaketh Numb 12 6. Heare now my words If there be a Prophet of the Lord among you I wil be known vnto him by a vision and will speake vnto him by dreame The calling of the Gentiles seemed strange to the very Apostles before it was reuealed to Peter Who would euer haue imagined that God would haue redeemed man by such a wonderfull meanes the greatest wonder that euer came into the world by giuing his Son and that vnto the death to ransome and redeem a church by his own blood Acts 20. This no creature in heauen or earth would euer haue thought vpon if God had not reuealed it by his word and assured it by his Spirit Secondly this receyueth further strength Reason 2 for the confirmation of it because the wisest and subtilest that were in the world were herein ouertaken and proued fooles for by al their wisedome though neuer so great they were not able to reach vnto it nor to looke into any the least part of it The Apostle speaking of the mystery of the Gospel reuealed by his ministery alledgeth the prophesie of Esay where the Lord threatneth to destroy the wisedome of the wise and to cast away the vnderstanding of the prudent and after he saith Where is the wise hath not God made the wisedom of the world foolishnes 1 Cor 1 18 19. The Vses remaine to be learned of vs. First Vse 1 for knowledge wee see that the mysterie of godlines reuealed to the world by God in the Gospel is a most worthy glorious mystery greatly to be admired and reuerenced vnto vs that are called it is the wisedome of God and the power of God So the Apostle saith 1 Cor. 1 2◠Great is the mystery of godlines which is God manifested in the flesh 1 Tim. 3 16. It seemeth farre otherwise to the foolish world it appeareth to thē a base and vile thing as Paul complaineth in his time We preach the Gospel euen Christ crucified vnto the Iewes a stumbling blocke vnto the Grecians foolishnes 1 Cor. 1 23. A stumbling blocke to the Iewes because they dreaming of an earthly king of this world to free them from the bondage of the Romanes and thinking they should be Lords of the earth were offended at the low estate of Christ comming in the shape of a seruant foolishnesse to the Grecians because it seemed foolishnes to the wise Philosophers among the heathē to look for life from death to beleeue in him that rose from the dead and that such as are dead shall rise againe How many are there amongst our selues that are offended at the simplicity of the Gospel that it is not accompanyed with miracles that it is brought vnto vs in earthen vessels These are they that esteeme the Manna as light meate and therefore loathe it But let them alone to loathe this Manna that loathe faith Christ and heauen it selfe yea their owne saluation Secondly for obedience wee must obserue Vse 2 that when these secret things be reuealed vnto vs of God we ought to endeuour to learne them to vnderstand them to publish them speake of them to others Whensoeuer God hath a mouth to speake we must haue an eare to heare Therefore Moses saith Deut. 29 29. Secret things belong vnto the Lord but the things reuealed belong to vs and our children to do them So the Apostle Paul when God had reuealed Christ vnto him and ordained him a teacher vnto the Gentiles saith I was not disobedient to the heauenly vision but shewed to Iewes and Gentiles that they should repent and turne to God and do works worthy amendment of life Acts 26 19 20. This serueth to reprooue all such as refuse to looke into these reuealed things of God but dwell in blindnesse and ignorance Of this sort are the greatest number in our assemblies They are wise enough to look into their own profit but they care not for the wisedome that is of God They are brought vp in the church but know not the Doctrine of the Church They are alwayes learning
poure in strong drinke Heere are many woes and fearefull threatnings of many miseries and do the vngodly thinke to escape or that these things doe not deepely concerne them Our Sauiour denounceth a great woe against all contemners of the Gospell telleth them It shal be easier for Tyre Sidon nay for Sodom and Gomorra in the day of iudgement Mat. 11 22 24 then for them Must not these denunciations be accomplished Or do we remaine as Infidels and think they shall neuer be performed Or if they be performed that we shall be exempted or excused It cannot be that his word should fall to the ground and take none effect Let vs feare these terrible threatninges humble our selues before him and forsake our euill wayes let vs betake our selues vnto him and let vs turne vnto his word for the word will neuer turne vnto vs and bend it selfe to our pleasure The Scripture is full replenished with such heauy threatninges as may serue to strike a feare and terror into our hearts The Prophet Amos Amos 6 1 3. denounceth a Woe to them that are at ease in Sion that put farre away the euill day and approach to the seate of iniquity and are not sorry for the affliction of Ioseph The Prophet Malachi foretelleth Mal. 4 1. that the day commeth which shal burne as an Ouen and all the proud yea all that doe wickedly shall be stubble and the day that commeth shall burne them vp and shall leaue them neither root nor branch These threatnings are surer then the heauens which shall passe away but these shall neuer passe away and therefore woe to them that repent not nor returne to the Lord for they must needes be taken suddenly in them as in a snare and no man shall be able to deliuer them They may thinke themselues forgiuen or at least forgotten but poore soules they are deceiued It is not length of time that can helpe them nor strength of their arme that can saue them nor the wedge of Gold that can deliuer them for Riches auaile not in the day of wrath Prouer. 11 4 nor serue to pacifie his indignation but righteousnesse deliuereth from death Thirdly as we learne the truth of God in Vse 3 his threatnings so there ariseth from hence a most excellent ground of assured comfort for all Gods seruants to establish their hearts in the immutability of all his promises Manie are the particular promises set downe in the word as many as are there mentioned so manie particular cōforts are ministred vnto vs as from the hand of God to the end that wee beleeuing them and as it were clasping our armes about them might haue strong consolation and boldnesse to come to the throne of grace Wherefore whensoeuer we feele the weaknesse of our faith we must haue recourse to his word As they which haue a dim sight and weake eye vse the helpe of their Spectacles and thereby finde comfort so should we when we are at any time troubled with doubting helpe our spirituall eye-sight with often looking into the glasse of his word and meditating continually vppon his promises It were endlesse and infinite to speake of all his gracious promises mentioned in his worde some are of temporall blessings and other of spirituall and eternall in both wee ought to rest vpon the vnchangeablenesse of his will who is not as man that he should any way deceiue vs as those that vse to promise much performe little His promise is certaine and very good payment if wee dare trust him of his word Psal 37.25 It is he that hath saide I haue beene yong and am old yet I saw neuer the righteous forsaken nor his seede begging bread It is hee that hath spoken Heb. 13.6 7. I wil not faile thee neither forsake thee so that we may boldly say The Lord is mine helper neither will I feare what man can do vnto me Mathew 6 33 It is he that hath promised Seeke yee first the kingdome of God and his righteousnesse and all these things shall bee ministred vnto you We see how much many men vexe torment themselues about earthly transitory things they feare they shall want before they die and giue themselues to vnlawfull shiftes to maintaine themselues and their estate the reason heereof is because they haue vnbeleeuing hearts they cannot cast themselues and their care vpon the Lord they will not seeke his loue and fauour they labour not to be reconciled to him in Christ Iesus and whatsoeuer he promise vnto them of his word they beleeue nothing at all Take an example of Gods prouidence ouer his people whiles they walked and wandred in the Wildernesse they had neither seede time nor haruest and they were an huge multitude of more then sixe hundred thousand beside women and children yet hee sustained them and prouided for them till hee brought them into the land of Canaan He is not as a poore Father that hath moe children then he is able to sustain or as a state that is constrained to disburden it selfe of their superfluitie and ouerflowing multitude and so to send out many Colonies to plant themselues in other places he hath al the earth in his own power is able to prouide for all his children that wait vpon him and put their trust and confidence in him This must be our comfort in time of triall and tentation that he hath promised neuer to faile vs nor forsake vs and albeit mans promises may deceiue vs and his deede come short of his worde yet no iot or portion of Gods promises shall remaine vnfulfilled and therefore in all our necessities let vs possesse our soules with patience and wait constantly for the accomplishment thereof which in due time shall take good effect The fault is in our selues who will not lay hold vpon the same he hath saide he will be our tower of defence and City of refuge to shield vs from danger all distresse but we will not trust him of his word but vse vnlawfull meanes for our deliuerance That which hath bene said of transitory and temporall blessings may also be spoken of eternall God hath promised the renuing of our hearts the forgiuenesse of sinnes and the kingdome of heauen as Ier. 31 32 33. Heb. 8 10 11 12. Esay 40 1 2. I will put my Lawes in their minde and in their heart I will write them I wil be their God and they shall be my people I wil bee mercifull to their vnrighteousnesse and I wil remember their sins and their iniquities no more These are great and precious promises heere are sweet comforts of life and saluation offered vnto vs on Gods part let these be to vs as the Anchor of our soules both sure and stedfast These are immutable things Hebrew 6 18. Wherein it is vnpossible that God should lye and therefore let vs be established in them and lay hold vpon that hope which is set before vs.
of season neuerthelesse where it is duely and conscionably preached without respect of persons it toucheth the harts of some represseth the corruptions of others is as a warning peece and watchword vnto all so that all persons and people whatsoeuer wheresoeuer must liue vnder the ordinary hearing and frequenting of the word of God Vse 1 The vses remaine to be handled which ought especially to be marked of vs. First there is offered vnto vs this truth arising from the doctrine it selfe that the preaching of the word by the Minister and the hearing of it by the people is no ceremony nor a matter of indifferency such as may eyther be done or left vndone at our owne discretion or disposition but it is such a part of the publike seruice of God as ought not to bee omitted or neglected without great sinne and breach of the fourth Commandement which serueth to establish the ministery of the word It is aboue the workes of mercy and compassion therfore the most profitable worke that can bee done to the sonnes of men It is a more excellent and much greater gift to doe good to the soule then to do good to the body inasmuch as the soule is more precious then the body Hence it is that the Apostles gaue ouer ministring to the poore attending to their necessities because they would giue themselues continually to prayer and to the ministery of the word Acts 6 4. Acts 6 4 and 2.42 And before this in the second chapter describing the Church after the ascension of Christ he saith the Disciples continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Where hee placeth continuance in the Apostles doctrine and breaking of bread before fellowship and communion in temporall things It is one speciall marke of a man and woman truely fearing God to bee a diligent hearer of the word of God and a continuall resorter to the preaching of it and a carefull frequenter of the house of God We see this in Simeon he came often into the Temple and thereby hee found Christ when his parents brought him in their armes to do for him after the custome of the Law Luc. 2 27 37 41. The like we might say of Anna a Prophetesse which departed not from the Temple but serued God with fastings prayers night and day verse 37. Luc. 2 27 37 41. So Ioseph and Mary went to Ierusalem euery yeare at the feast of the Passeouer by custome and commandement This was the cause of the great godlines and wonderfull zeale that was in Dauid that he desired nothing more then to appeare before the face of God among his Saints This his affection he testifieth in many places Psal 27 4. Psal 27 4 42 1.2 One thing haue I desired of the Lord that will I seeke after that I may dwell in the house of the Lord all the daies of my life to behold the beauty of the Lord and to enquire in his Temple There is alwayes good hope of such persons so long as they vse the meanes to bee recouered A sicke person may not bee despaired off so long as hee is content to vse the helpe and counsell of the Physition albeit hee be very dangerously sicke but when once he refuseth his direction then we may looke for nothing but death Thus the case standeth with all men so long as wee forsake not the word there is hope of saluation when once we refuse it there is feare of destruction both of soule and body Wherefore we are to iudge well and charitably of such as are religious frequenters of the holy exercises of faith such are neuer past hope there is some signe of life in them and we haue more comfort and greater assurance of such albeit vniust vncleane then of any ciuill man that refuseth the meanes Many in the world stumble at the offensiue liues of euill professors but certainly whatsoeuer men iudge there is more hope of the worst professor that heareth the word and attendeth vnto it More hope of euill professors then of ciuill men then of the best ciuil men that in prophanenesse of heart refuse it and that for two reasons First these men though they be euill yet vse good meanes which haue from time to time done good vppon others as bad as they therefore may in time to come by the mercy of God and blessing vpon the meanes do good also vnto them be effectuall in them If it do not preuaile at one time yet it may at another The reformation of a sinner is not wrought at a sudden but by little little like the water that pierceth the hard stone by customable and continuall dropping vpon it If thou seest two men most dangerously sicke of diuers diseases and all mortall except they be cured and one of them putting himselfe vnder the Physitians hand the other reiecting altogether both phisicke and the Physitian whether of these is more likely to be restored and to liue Is not he that taketh the receit and medicine that is ministred So is it in the sicknesses of the soule If we hearken to the word which is a spirituall medicine to heale euery malady we may be reclaimed The word is as a draw-net cast into the Sea which gathereth of euery kinde Mat. 13. Yea it is quicke and powerfull and sharper then any two-edged sword piercing euen to the diuiding asunder of soule and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4 12. Secondly it is a signe that those which vse the meanes are not yet sold and setled to continue in sinne for there is no man whose hart is fully set in him to do euill and follow wickednesse that can patiently endure be content to be an ordinary frequenter of religion whensoeuer it is publikely taught and preached True it is they may sometimes come to the word for custome or company or feare or praise or because they haue nothing else to do and cannot tell how else to spend away the time but if they come ordinarily continually they are not become desperate The hammer of Gods word may break their harts and enter into their soules As for those that regard not to serue GOD and vse not the assemblies of his worship they are of all other most wicked and prophane and may iustly be said to be of the forlorne hope They are at the point of death they lye gasping for breath nay they are come to the brinke of hell Thus then we see that the preaching of God is of absolute necessity whether we bee conuerted or not conuerted whether we do beleeue or not yet beleeue nay it is in a manner the only necessary thing It is the opiniō of many wretched men that are not worthy to breathe in the common aire that it bringeth a great charge and heauy burden vppon the people
serueth not onely to soften the waxe but to harden the clay Hence it is that many are made worse by the word â—atth 13.15 but that falleth out through their owne corruption not through the nature of the word Hence it is that the Lord saith Make the heart of this people fatte and make their hearts heauy and shut their eyes lest they see with their eyes and heare with their eares and conuert and be healed Esay 6.10 â—say 6.10 Be it therefore that none are commonly worse then common hearers who heare indeed but doe not vnderstand and see indeed but doe not perceiue yet is the word to be preached and published though it be the sauor of death vnto death in those that heare it It is as the raine or snow that falleth from heauen which returneth not thither againe but watereth the earth and maketh it bud and bring forth that it may giue seed to the sower and bread to the eater so is it with the word that goeth forth out of the mouth of God it doth not returne vnto him voide but it accomplisheth that which he pleaseth and prospereth in the thing whereunto he sendeth it Esay 55. â—say 55 10.11 Lastly the wickednesse of euill hearers ought to be no barre against the preaching of the word forasmuch as euill persons are oftentimes wonne by the Gospel Publicans and harlots are brought by it to the kingdome of God Matth. 21.31 â—atth 21.31 Many of these that crucified the Lord of life and put our Sauiour to death were pricked in their hearts and said to Peter and the rest of the Apostles Men and brethren what shall we do Act. 2.37 â—ct 2.37 They gladly receiued the word and were baptized so that in one day there were added to the Church about three thousand soules The like we might say of the Iailour notwithstanding his cruelty and persecution of the Apostles he came to them and said Sirs what must I doe to be saued Act. 16 30. â—ct 16 30. Who preached vnto him faith in Christ by whose Ministry hee was conuerted Shall we then reason as these men doe Hearers are wicked and as bad as others that heare not therefore away with the word out of the Church pull down the chaire of Moses and downe with all preaching let vs haue no more hearing and let the sound of the word be buried for euer O foolish reason O damnable conclusion Nay wee may inferre contrariwise Such as heard long are sinful stil therfore let them heare more cheerefully and let the Minister deale more roundly with them Let them be told and taught that God will take an account of their hearing according to the meanes he hath afforded vnto them that by the word they shall be iudged at the last day and that as much hath beene committed vnto them so much shal be required at their hands againe that they are to heare the voyce of God while it is called to day and are to take heed they neglect not the accepted time and that as Christ hath knocked long at the doores of their hearts so they know not how suddenly he will depart from them Verse 4. And Nadab and Abihu dyed before the Lord c. We haue already declared how God immediately after the ordering of the Armies of the Israelites describeth the tribe of Leui that was exempted and priuiledged out of that muster and multitude and of what family Aaron came Now wee are to shew what became of his sonnes who albeit they were the sonnes of one man yet they neither liued nor dyed after one manner For the two eldest Nadab and Abihu Leuit. 10.4 Num. 26.60 presuming to offer incense to God and to burne it with strange fire were themselues consumed with fire there went a fire from the Lord and deuoured them and they dyed before the Lord with sudden death Thus by the same thing wherein they offered they perished strange fire brought downe a strange iudgement to declare the iustice of God against sinners but of this point we shall haue better occasion to speake farther in the fift Chapter Thus it fel out in the family of Aaron his two sonnes dyed by fire euen they dyed before their father 1 Chron. 24.2 and had no children to whom the Priesthood might descend therefore Eleazar and Ithamar executed the Priests office When the Leuites did offer sacrifice in the Tabernacle God sent fire from heauen Leuit. 9.24 to consume the sacrifice whereupon he commanded the Priestes that the fire should be kept euermore burning vpon the Altar and neuer be suffered to goe out Leuit. 6.13 Which the Gentiles also obserued by a foolish imitation So then their transgression against God consisted in these two things First they vsed strange fire contrary to the commandement of God whereas they should haue taken it from the Altar Leuit. 1.8 Leuit. 1.8 Secondly they entred into the holy place which was not lawfull for the high Priest himselfe to doe but vnder certaine conditions and at a certaine time Leui. 16.1 2. Leuit. 16.1 2. Exod. 30.10 Exod. 30.10 Heb. 9.7 Heb 9.7 Thus then as they sinned openly so God punished them openly and made them publike examples vnto others that should succeed them and come after them in that office as he speaketh Leuit. 10.3 Then Moses said vnto Aaron This is it that the Lord spake I will be sanctified in them that come nigh me and before all the people I will be glorified Babingâ—on Leuit ch 10. obser 6. It was but yesterday as it were that Aaron and his sonnes had a famous and a glorious consecration into the greatest and highest dignity vpon earth but these sonnes so lately exalted and honoured now lye destroyed before their fathers face to his ouermuch griefe and anguish not by any ordinary and accustomed death but by fire from heauen for their sins and breach of the Law and commandement of God We learne from hence that Godly parents haue Doctrine 2 oftentimes vngodly and disobedient children Godly parents haue oftentimes vngodly children Such as are reformed themselues haue children vnreformed We see this in Adam the first father he had not onely Abel the righteous who obtained good report that he pleased God but also Caine who was of that euill one and slew his brother 1. Ioh. 3. 1 Ioh. 3.12 Because his owne workes were euill and his brothers good Noah a iust man and perfect in his generations Gen. 6.9 had cursed Ham as well as blessed Shim Gen. 9.26 We see this in Abrahams house the Father of the faithfull who rereceiueth this commendation froÌ„ the mouth of God himselfe Gen. 18. Gen. 18.19 I know him that hee will command his children and his houshold after him that they keepe the way of the Lord to do iustice and iudgement that the Lord may bring vpon Abraham that which hee hath spoken of him yet he had in his
partakers of them The Apostle speaking of the word of God in his Epistle to the Galatians declareth that by the preaching thereof Christ Iesus was so cleerely set foorth Gal. 3 1. that he was as it were crucified among them much more may this bee saide of the Supper of the Lord which is a most liuely remembrance of his death and of the shedding of his most pure and precious blood This vse hath many branches First we must thinke our selues fooles in the matters of God that wee may bee made wise such as thinke themselues wise do thereby professe themselues to be no better then fooles 1 Cor. 3 18. Secondly to account God onely wise yea wisedome it selfe as the wise man saith Prou. 9 1. Wisedome hath built her an house Thirdly adde nothing to the word of the Lord which were to make our selues wiser then God and to shew our selues to bee worse then madde men We must not turne aside to the right hand or to the left Deut. 5 32. Deut. 5 32. and 28 14. nor decline from any of the words which hee hath commanded vs Deut. 28 14. for that were to wrastle against the Lord who is too strong for vs his will must stand vpright when our will shall be ouerthrowne and cast downe to the ground Lastly we must thinke nothing small or little in Gods seruice He tooke order for the least things in the Tabernacle and left them not arbitrary A little thing done amisse bringeth all out of square in the worldly affaires of men and so it is with Gods matters In the businesse that concerneth our selues wherein we take our selues to bee any way interessed we account nothing little if we be iniuried or wronged therein we take it to heart we cannot abide it we storme against theÌ„ that crosse vs. And shall we thinke God is carelesse what becommeth of his seruice and consequently of his glory Woe vnto vs if we iudge so of honouring him Vse 2 Secondly this serueth seeing all worship of God ought to be guided by his word and directed by his commandement not by the priuate wils of men to reproue the wonderfull pride of men in al ages who haue alwaies presumed to adde somewhat of their owne to the ordinance of God in his worship and accounted it too grosse simplicity to cleaue to the bare and naked word so haue made a mixture of his religion with our owne inuention as it were to sowe our field with diuers seeds The Scribes and Pharisies added the traditions of their fathers as washings of cups of beds and of tables â—ark 7 3. yea they so abounded in them that they made the Commandements of God of none effect thinking it great reason they should giue place to their deuices The Papists haue added to the word of God apochryphall bookes many vnwritten verites the decrees and decretals the inuentions of their Popes which they hold in as great reuerence as the holy Scriptures They haue added vnto the two Sacraments instituted by Christ fiue other to make the number amount to seuen To baptisme they haue added exorcismes spittle salt creame and other such like trash and trumpery To the Supper they haue added Transubstantiation the reall presence the merit of the worke the Masse propitiatory for the quicke and dead crossings creepings eleuation reseruation preseruation by sea and land in warres and in iournies To the Ministery of Pastours Teachers they haue added an idle rabble of Pope Cardinals Abbots Monkes Fryers Iesuites Votaries Nunnes Acolytes Exorcistes a multitude of drones as croking frogs arising out of the bottomlesse pit To praier and pure inuocation of the Name of GOD they haue added praiers to Saints praiers in a strange tongue praiers before Images and in their Idol Temples praiers said by tale and numbred or rather mumbled vpon their beades their canonicall houres and such like superstitions partly idolatrous and partly heathenish and partly blasphemous Thus they haue corrupted Gods worship and defiled whatsoeuer they touch and turned his truth into a lye It is reported of Gregory Bishop of Rome the best of all those that followed but the worst of theÌ„ that went before him that in a most greeuous and contagious plague he inuented and appointed sundry superstitions and supplications directed to Saints set downe in the Letany Babing on Leuit 10. not 1. hauing neither commandement nor example nor any warrant in the word but God so reuenged this boldnesse and presumption that in one houre fourescore of those that so praied and rehearsed those suffrages suddenly fell to the earth and breathed out their last breath Thus God disliketh and disclaimeth the deuices of men in his seruice God disliketh the deuises of men in his seruice Col. 2 23. Of all which practises which are no better then meere dotages the Apostle saith They haue a shew of wisedome in will-worship but they bring a bondage to the rudiments of the world froÌ„ which Christ hath freed vs and therefore ought not to be entangled by them being after the commandements and doctrines of men The heathen knew by the light of nature that euery God must needs bee serued according to his owne will and not according to the will of them that are their worshippers All voluntary worship is vtterly condemned Vatabl. annot in Deut. 4. and GOD tieth vs strictly to his word without adding or diminishing Our good intents cannot preuaile with him when the thing we doe is not warranted vnto vs. Hence it is that the Lord saith not You shall not do euill in your owne eyes but Thou shalt not do that which seemeth good in your owne eyes they must keepe them precisely to his commandements There is a way saith Salomon which seemeth right vnto a man Prou. 14 12. but the issues thereof are the waies of death Wherefore let our conceite be neuer so good yet it profiteth nothing beeing not grounded vpon the word but vpon mans wit Our Sauiour foretelling the troubles that shall come vpon the people of God that professe his Name saith They shall excommunicate you yea the time commeth Iohn 16 2. That whosoeuer killeth you will thinke that he doth God seruice They imagine they do good in such persecutions as no doubt it fell out in Paul before his conuersion What then Shall their good intent excuse their euil actions and go for current paiment with God No in no wise because hee measureth not our dooings by our purposes but by his owne precepts When Peter bad Christ his Maister to pitty and spare himselfe Mat. 16 22. and the Disciples forbad little children to come vnto Christ Mark 10 13. Lu. 9 54 55. and at another time would haue commanded fire to come downe from heauen to consume the Samaritans did they not offend or can any defend them because they had no euill intent Why then is Peter called Satan and bidden to come behind And why are the Disciples reproued
which notwithstanding is all false the rest being made equall with him what is all this to the Bishop of Rome who is neither Peter nor any builder of the Church but rather a destroyer and puller of it downe Peter is not now vpon the earth neither doth Christ speak any one word of his successours for then hee would haue said Vpon thee and thy successours I will buid my Church whereas Christ saith not either vpon him or vpon his successours but vpon the Rocke which neither hee nor they were And if Christ had said vpon thee and thy successours I will builde my Church what had this beene yet to the Bishoppe of Rome more then to the Bishop of Constantinople or of Alexandria or of Antioch where also Peter sate what is there vttered or what can there be gathered out of Christs words sounding for him more then for them So then as the Romanists craue of vs to produce one place of Scripture to proue the continued succession of our Churches so we aske of them one place of Scripture to proue this succession of Peter or this deputation which they challenge to themselues For as they claime to be his lawfull heires alone and to receiue from him a twofold sword which Peter himselfe did neuer handle and a triple crowne such as Peter himselfe did neuer weare who preached but Lorded it not wheras they Lord it preach not let them bring forth the Tables and produce the Testament let vs see the writings that we may examine the truth and discusse his title then which nothing can be demaunded more iust and equal But marke a little euen ye that haue but halfe an eare how partial Iudges and corrupt esteemers they are of things that any way goe against them In the point of iustification when we teach agreeable to the Scriptures and to all antiquity That we are iustified by faith alone they cry out that we abuse the people and falsifie the word forasmuch as the Scripture neuer saith by faith alone ye are iustified Whereas in the controuersie of Peters Primacy they deale deceitfully and teach that the Church is builded vpon Peter alone that the keyes of the kingdome of heauen are giuen to Peter alone that he is ordained to bind alone and to loose alone as if hee might play fast and loose at his pleasure and send thousands of soules into hell and yet no man to say vnto him sir why do you so as the Canonists teach They can neuer proue that either Christ spake or ment al these or any of these to Peter alone but in the question of iustification by faith alone though it be not found in so many words syllables in the Scripture yet the sense and substance of them is found nothing being more vsuall in the Scripture then this that we are iustified not by workes but without workes not of the law but without the law Rom. 3.20 and 9.11 and 11.6 Gal. 2.16 Ephes 2.8 2 Tim. 1.9 Tit. 3.5 If then wee be not iustified but by faith what is this but by faith alone So that we adde no more to the meaning of Paul then Christ added to the meaning of Moses which was nothing at all and yet where Moses saith Thou shalt serue the Lord Christ saith it is written Deut. 6.13 and 10.20 Thou shalt serue him onely Matth. 4.10 This then is one note of their partiality that they may adde and alter correct and corrupt at their pleasure wee may not explane and expound the true meaning of the Scripture by the addition of one word Another is this when wee say that these words of Christ in the Euangelist To thee I will giue the keyes and whatsoeuer thou bindest or loosest are not to be restrained to Peter alone but ought to be communicated to the rest of the Apostles in whose name he answered they cry out with a loude voyce and storme mightily at it that wee doe extreame wrong and iniury to Peter the Prince of the Apostles whiles we sticke not to extend and apply the same wordes to others which are peculiarly spoken vnto him and thereupon they vrge against vs in the very words I say vnto thee and Thou art Peter and wil not suffer vs by any interpretatioÌ„ though neuer so euident to depart one iot from the syllables but tie vs fast and keepe vs close to these particulars and as it were pinne vs to Peters sleeue Whereas by this limitation they ceasse not to wound themselues more then vs euen vnto the heart and yet doe not feele the force of the stroke that tendeth vnto death For they are not afraid to stretch these words in length vntill they cracke againe and albeit they be vttered in the singular number yet they extend them to all the Bishops of Rome from Peter who they say was the first vnto Paulus Quintus that now sitteth in that Sea as if Christ had said I will build my Church vpon thee Peter and vpon all the Popes of Rome after thee and thus as I haue heard they beare the simple people in hand that take vp all things at the second hand that Christ said I will build my Church vpon the Bishop of Rome What is now become of the words themselues which they pressed against vs did they not tell vs that Christ said Thou art Peter haue they forgotten what was spoken I say vnto thee It is the fairest flower of the Popes garland and as it were the soule and life of the Papacy to enlarge the words as farre as may be and to vnderstand them of the whole rabble of vsurpers and diuels incarnate that haue ruled in these last dayes and yet they cannot abide or endure that wee should extend them to all the Apostles And if I should aske them how the Bishoppes of Rome can challenge a right to be Peters successors forasmuch as they can neuer euidently proue by any testimony of holy Scripture that Peter euer was at Rome it would trouble their patience and put them into a sweat and yet do no good forasmuch as the contrary rather appeareth Coment on Phile. p. 469. as I haue shewed else-where Thus much of the partiality of these men who like enuious persons are content to pull out both their owne eyes that they may put out one of their fellowes Hitherto we haue spoken of the counterfeite head of the Church of Rome the like might be said of the rest of that proud generation who by sacriledge and vsurpation are growne to be great princes and lordes of the earth and namely of the Cardinals the Popes late creatures who glory to be called the princes Electors and thinke themselues to be equall to the greatest kings of the world who not long since were content to bee Parish Priests Hee hath aduanced them and they aduance him and one claweth another There is no testimony of antiquity nor foot-step found in the word of God Apol. Bellar. contra Mâ—â—â— praef to
Law they are called Priests Exod. 19.24 Thou shalt come vp thou and Aaron with thee but let not the Priests and the people breake through to come vp vnto the Lord lest he breake forth vpon them At this time Aaron and his sonnes were not consecrated to the office of the Priesthood neither was the tribe of Leui chosen to come neere to the Lord and therefore these Priests could be no other but the first borne that were sanctified vnto the Lord which is the point that now we deale withall Reason 1 This will farther appeare vnto vs if we consider what their dignitie was and wherein it consisted who excelled from the beginning in three things First he was Lord ouer his brethren according to that of Isaac when hee blessed Iacob the yonger in stead of the elder and thereby preferred him to the dignitie of the first borne Gen. 27.29 Be Lord ouer thy brethren and let thy mothers children bow downe vnto thee The like wee see in the booke of the Chronicles Chap. 21.3 touching the sonnes of Iehoshaphat Their father gaue them great gifts of siluer and of gold and of precious things with fenced cities in Iudah but the kingdome gaue hee to Iehoram because he was the first borne Secondly he had a double portion Deut. 21.17 that is two parts of all that the father had whereas the rest were contented with a single portion And this was so firmely established and decreed that no man vpon priuate affection ought to be disinherited and the reason is rendred for he is the beginning of his strength and therefore the right of the first borne is his Thirdly he was holy vnto God and was the Priest of the family vnder his father whom for the most part he vsed as an assistant vnto him in the managing of all the affaires thereof All this appeareth plainely in the dissolutenesse that fell out among the sonnes of Iacob which was sufficient to haue wrought the dissolution and desolation of that family when Reuben sinned against his father and defiled his bed by horrible incest he was disinherited and his excellency was diuided among his brethren Iudah gate the scepter Leui had the Priesthood and Ioseph obtained the double portion 2 Chronicles Chapter 5. verses 1 2. Againe as nothing is more naturall then Reason 2 that the father instruct and direct his children and set them forward in the wayes of godlinesse and well doing so nothing is more seemely among brethren then that the elder should help the yonger the stronger assist the weaker and the richer helpe the poorer Now none could be fitter to assist the father in the Kingly and Priestly office while he liued and to second him in them both when hee dyed then the first borne who is said to be the beginning of his strength the excellency of dignity and of power Genesis Chapter 49. verse 3. Seeing then it is iust and right and profitable it ought to be confessed and acknowledged of vs. Lastly heereunto in processe of time was Reason 3 added another reason and a new necessitie of lifting vp their heads when GOD destroyed all the first borne in the land of Egypt so that there was no house wherein there was not one dead Now Exod. 12.29 inasmuch as the first borne of Israel escaped out of this common calamitie as it were a brand taken out of the fire God saith vnto Moses Sanctifie vnto me all the first borne whatsoeuer openeth the wombe among the children of Israel c. it is mine Exodus Chapter 13. verse 1. From hence we may conclude that all the first borne were consecrated vnto GOD and were to bee employed in his seruice This is indeed a type and figure and hath Vse 1 not place among vs howbeit it is written for our admonition vpon whom the endes of the world are come and offereth many good and profitable instructions for our edification This teacheth who are chiefly bound to serue the Lord. The greater our giftes are the fitter we are for God and none is to disdaine to employ themselues and all that is in them to his seruice To this purpose commeth the saying of the wise man Prouerbes Chapter 3. verse 9. Honour the LORD with thy substance and with the first fruites of all thine increase Such as haue receiued the greatest measure of grace are bound to yeeld vnto him the greatest honour and to bring forth the greatest obedience as the fielde that hath most cost bestowed vpon it giueth the greatest encrease Such as haue receiued fiue talents should gaine with them other fiue If he haue made vs as the first borne preferred vs before many other and doubled his Spirit vpon vs as it were a double portion let not vs content our selues in any wise to giue him a simple and single gift or recompence of all his labours bestowed vpon vs. The first reproofe This reprooueth those that scorne the Ministery as base and reiect the calling it selfe as needelesse and superfluous in their eyes that account it too contemptible to employ the best and chiefest of their children in it In former times the first borne were teachers of the families and Ministers of the Church vntill God set apart the tribe of Leui to serue at the altar in the temple The best things that we haue are not too good for God euen to giue them vnto him all the dayes of their life For whom are the best fittest but for him that is best He challenged the eldest to serue him the rest he permitted to the father to be employed as he saw good First God will be serued as it is great reason he should be and afterward he giueth vs leaue to serue our selues Iesse serued the king with his eldest sonne in the warres 1 Sam. 17.13 and kept his yongest at home and bestowed him about his owne businesse If any thinke his first borne to be too good to minister before the Lord he honoureth them aboue the Lord. Doth any thinke himselfe too good or too great a man to be sent as an embassadour from the Prince to forraine estates or rather doe not men sue for such high places and think themselues happy when they attaine vnto them How commeth it then to passe that men of countenance are ashamed to see their children to be the embassadours of the king of kings and to be employed in the greatest seruice to make peace betweene God and man and to saue soules from death and destruction If a man be blessed with many children if any bee more toward in wisdome in learning in iudgment in stayednesse and in giftes he were fittest for the Lord. But the Ministery of the word in our dayes through the abundance of sinne and of iniquity getting the vpper hand is grown into disgrace and contempt because men cannot abide to be reproued whereas to them that are sanctified and shal be saued it is the power of God 1 Cor. 1.24 and the wisedome
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
the matter be well considered it will not be hard to vnderstand that with condition of yeelding themselues to the subiection of the Iewes and of conformity to the true religion of God they might be receiued For what was the cause that they were forbidden to enter into league with them but this that they dwelling among them might draw them to a false worship of God Deut. 20 18. Lest they teach you to do after all their abhominations which they haue done vnto their gods so should ye sinne against the Lord your God But when they offered to yeelde themselues to the Iewish both religion and subiection there was no feare of defiling thē or of withholding and withdrawing them from the seruice of God True it is if they did resist or withstand them as the greatest part of the Canaanites did who came out to meete them and prouoked them to battell and were so farre from submitting themselues to God his people that they stirred vp one another and ioyned their forces together to stand out vnto death it was not lawfull to spare eyther sexe or age eyther women or children eyther young or old If it had beene vtterly vnlawfull and against the expresse word of God to make any league with any of the Canaanites Ioshua and his Princes had done wickedly to haue kept their oath with them after they had vnderstood their fraud and falsehood considering that all oathes made directly against the word of God and his expresse commandement are vtterly vnlawfull and consequently to bee broken lest we adde sin vnto sin The Spies also sent out by Ioshua Iosh 2. had done euill which entred into a league with Rahab the harlot and bound themselues with an oath which oath notwithstanding was solemnely obserued Yea Salomon had done euill who in his best and flourishing state of his kingdome receiued the Amorites which voluntarily yeelded themselues vnto his obedience and that which is more to the obedience of the Lord who notwithstanding grew into one body of the Church of GOD with the people of Israel 1 Kin. 9 20. and ioyned themselues with them freely forwardly in the restoring of the Temple The like wee might say of Dauid whose example we touched before albeit the LORD had expressely reuealed in his word that there should bee a standing place where the Arke of the Couenant should rest and the Tabernacle with the seruice belonging vnto it should haue a certaine abiding and albeit there was no expresse word of God that forbad him to builde the Temple yet the LORD reprooueth his resolution albeit he commendeth his zeale and good affection because he had giuen no commandement concerning the person that should builde it 2 Samuel chapter 7 verse 7 or the time when it should be builded So then we learne by all these examples as well by such as did against the commandement as by those that did attempt and aduenture vpon things without a commandement that they are iustly reprooued that neuer regard the word of God in any of their waies neither aske counsell at his mouth that neuer consider what GOD alloweth and approoueth but rashly breake into the practise of things incident to their life and yet haue no other guide to leade them nor counseller to aduise them nor teacher to instruct them nor warrant to beare them out otherwise then their owne mind and meaning which in matters of God and parts of his worshippe are blinde and peruerse Aske these men what approbation they haue from God or what assurance to their owne consciences that they please him they are able to say nothing at all Let me tell these men that which I would haue them marke and oftentimes to thinke on it vpon their beds euen betweene the Lord and their owne soules as they will answer it before the great Iudge of all the world when they shall appeare before him that whatsoeuer you do though they be good things yet to you that are ignorant and know not what you do to you it is a sinne and in you it is no vertue It is a notable duty to heare the word of God it is one marke of Christs sheepe and one step into his kingdome but if ye come to this ordinance of God Ezek. 33 31. as the people commonly vse to come onely to do as your honest neighbours do and because the law requireth it haue no other knowledge of it your hearing is abhominable in you and no more pleasing in the sight of almighty God then if you should cut off a dogges necke to offer vnto him Esay 66 3. We are commanded to come often to the holy Supper of the Lord and to prepare our selues reuerently and religiously to that action It is a worthy instrument of God which he hath ordained for the confirmation of our faith many of vs come often vnto it all of vs at Easter but if we come vnto it onely because it is a common custome so to do and we are loath to be singular and know not that both God commandeth the practise of it and our owne infirmity cryeth out for the necessity of it his table is made a snare vnto vs and we sin against Christ so that we receiue no more benefit by eating the bread and drinking of the cup of the Lord then the Gentiles that were partakers of the table of diuels 1 Cor. 10 21. and did drinke the cup of diuels and did offer sacrifice vnto Diuels Woe then to all ignorant persons that take vpon them to performe duty and seruice vnto God and yet know not what duty seruice he requireth at their hands Oh that they would or could vnderstand that the best workes which they do performe euen such as God commandeth are no better then sinnes and abhominations in them that doe they know not what as blinde men that shoote at a marke Oh that they would or could pray vnto God to open their eyes to see their own wretchednesse and to consider that the most holy parts of Gods worship which they performe are a sacrifice of fooles that know not that they do euill Then would they learne the difference between things done in knowledge and such as are done in ignorance then would they praise GOD for the light of his truth reuealed vnto them and then would they confesse with all their hearts that they would not stand in the former state wherein they liued if an whole kingdome or all the pompe and glory of the world were giuen vnto them To conclude let them beare this away with them also that God will not be serued with good meanings or good intents which is all that the greatest part can say for themselues we are simple people we are not book-learned we meane well we hope we haue as good soules vnto God as the proudest of them all we do what we can we hope God will beare with the rest This is the religion of such as think
out of the way that the Chirurgian and his salue make the soare that the iudge maketh the theefe and the law the malefactour For they may as well affirme all this as that the word is the cause either of our sinnes or of our punishments which serueth to keepe vs both from Vse 4 the one and the other Fourthly hereby we must try who be good hearers of the word and who be not All of vs should come constantly diligently and continually but many among vs come seldome We would be loath to be accounted recusants but if we should come a little lesse we might worthily be so accounted We would be loath to be accounted Papists and indeed I thinke we should haue iniury done vs to be so called forasmuch as wee liue more like vnto Atheists We wold think our selues greatly slandered to be reputed worshippers of a false God and indeed we might so forasmuch as we are found to worship no God at all They wil plead no doubt for themselues that they are saued and sanctified hearers as well as the best and they would be ready to complaine of great wrong if they should bee charged to be in the number of euill hearers Matth. 7.21 But as Christ saith in the Gospel Not euery one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth the will of my Father which is in heauen so not euery one that challengeth the title of a right hearer is a good hearer indeed but the obedient hearer that bringeth forth fruit The end of the Law is obedience as Deut. 6.1 2 3. These are the commandements the statutes and the iudgements which the Lord your God commanded to teach you that ye might doe them in the land which yee goe to possesse that thou mightest feare the Lord thy God to keepe all his statutes and his commandements which I command thee thou and thy son and thy sonnes sonne all the dayes of thy life c. heare therefore O Israel and obserue to doe it that it may be well with thee c. Wherefore the doctrine that now we deale withal is as a touchstone to try what we are whether we be fruitfull or fruitlesse hearers It will bee no hard matter if we set our minds vnto it to make proofe and tryall whether we be altogether barren in bringing forth fruits or not The fig tree that had nothing but leaues vpon it and no fruit at all is cursed and hath this denounced against it No man eat fruit of thee hereafter for euer Mar. 11.14 The dresser of his vineyard said of another figtree wheron he sought fruit and found none for there is store of such Behold Luke 13.7 these three yeeres I come seeking fruite on this fig tree and finde none cut it downe why combreth it the ground Iohn the Baptist preaching repentance to such as came out of Ierusalem to his baptisme saith Euery tree which bringeth not forth good fruite is hewen downe and cast into the fire Matth. 3.10 The Apostle writeth to the Hebrewes to stirre them vp to be more zealous Heb. 6.7 8. and telleth them that the earth which drinketh in the raine that commeth oft vpon it and bringeth forth hearbes meete for them by whom it is dressed receiueth blessing from God but that which beareth thornes ana bryers is reiected and is nigh vnto cursing whose end is to be burned If any be an hearer of the word Iam. 1.23 24. and not a doer the Apostle Iames maketh him like vnto a man beholding his naturall face in a glasse for he beholdeth himselfe and goeth his way and streightway forgetteth what manner of man he was No man thinketh it hard to be able to discerne of land whether it be fruitfull or barren forasmuch as the crop that the field yeeldeth will easily discouer and discry the nature of the soile If the seed of the word that is sowen in our hearts do spring vp and bring forth new obedience it is a good heart feare it not doubt not of it but if there follow no growth or increase at all it is a barren heart look to it plough it vp digge about it and dung it that it may beare fruit otherwise it shall be cut downe and cast into the fire If we must all vndergoe this tryall what hearers we are woe vnto very many that are among vs feareful wil their estate be and lamentable will their barenesse and barrennesse appeare to be in good things There is no tree more destitute of fruite then their hearts are of faith and good workes There is no ground so ful of thornes bushes as their hearts are of sinne and corruption How many are there that liue in the Church that heare many instructions exhortations admonitions threatnings from the word that might make the stones relent yet neuerthelesse the more they heare the more deafe they are the more they are charged to doe the lesse they regard to practise the more the word would soften them the more their hearts are hardened and set against the truth Psal 58. ◠they are like the deafe adder that stoppeth her eare which will not hearken to the voyce of charmers charming neuer so wisely These are they that come together not for the better but for the worse 1 Cor. 11. and make the word to be the sauour not of life to life but of death vnto death 2 Cor. 2. How many are there that haue had and heard many perswasions to piety and godlines of life and yet shew themselues more wretched and prophane then before like vnto Pharaoh who when he had heard the word of the Lord hardened his heart and would not let the people go or like the Israelites who being mooued to repentance that they should make their wayes and their workes good answered desperately Iere. 18 ◠We will walke after our owne deuises and we will euery one doe the imagination of his euill heart How many are there that haue beene often stirred vp to sobriety and temperance in the vse of Gods good creatures that are so farre from bridling their vnruly riotous lusts that they are growne more excessiue intemperate in drinking and quaffing and spare not to rise early to follow drunkennes vntill the wine inflame them and take away their wits from them Esay 5.11 Wo saith the Prophet to all such When the commandement came vnto them sin reuiued so that the commādement which was ordained vnto life is found to be vnto death The like we might say of diuers and sundry sinnes reprooued by the word God hath said Sweare not at all Iam 5.11 neither by heauen nor by earth neither by any other oath but let your yea be yea and your nay be nay lest ye fall into condemnation Let vs see what this hath wrought still worketh in vs haue not many the more inured themselues to that horrible and detestable sin committed against
Christian Magistrate and yeeld it to the Church when a wicked Magistrate is set ouer it forasmuch as there is like reason and office of them both If it bee farther obiected Obiection that there are some sinnes which an euill Magistrate will not meddle withall as blasphemy against Christ heresie and such like as Gallio the Deputy of Achaia accounteth the mystery of religion concerning Christ a question of words and names and professeth hee will be no Iudge of such matters whereas if it were a matter of wrong he would heare theÌ„ Acts 18 15. Wherefore vnder a wicked and idolatrous Magistrate excommunication may be vsed not otherwise I answer Answer from the lawfulnesse of it vnder a Magistrate that is no Christian we cannot conclude the vnlawfulnesse of it vnder a Christian Magistrate for this is no good consequent neither is it a sufficient cause against the expresse commandement and institution of Christ Zanch. de redempt li. 1. c. 19 The cause of the institution of excommunication is not the punishment of sinne but the saluation of a sinner the edifying of the Church and the glory of God But the scope of the ciuill Magistrate and his office is to punish sinne and respecteth not either the saluation or damnation of the sinner so that albeit he repent yet he spareth him not but suffereth the law to proceede against him The Church according to the doctrine of Christ smiteth none with the spirituall sword but such as are impenitent and doth not this vnto death but vnto life and therefore receiueth them that repent Againe the manner that they both vse in correction is diuers the Church correcteth by the word the Magistrate by the sword or such like outward punishment To conclude this point The vse of excommunication ought to be perpetuall in the church the vse of excommunication ought to be perpetuall in the Church whether it haue a Christian Magistrate or not whether he doe his duty or do it not For first the doctrine of reprouing our brother betweene vs and him alone as also of taking two or three witnesses ought to remaine in the church and haue continuall vse whether the Magistrate be a Christian or Pagan Therefore that also which followeth If he heare not the Church let him be to thee as an heathen or a Publican whereby the doctrine of excommunication is established ought to be perpetuall If one part of this discipline stand in force at all times then doth the other also forasmuch as Christ maketh no exception betweene the one and the other Againe it is lawfull for the Church whether the Magistrate be a Christian or no Christian to loose them that are bound and to receiue into the Church such as are cast out for their contumacy and continuance in sinne when once they repent Therefore also it is lawfull to cast out and to binde those that are impenitent and as the first is alwaies ratified in heauen so also is the latter For Christ without any difference or distinction gaue both these iurisdictions authorities to the church Whatsoeuer yee shall binde on earth shall be bound in heauen and whatsoeuer yee shall loose on earth shall be loosed in heauen Mat. 18 18. Lastly Paraeus coâ—ment in 1 Câ— â— where the causes of the Law are perpetuall vniuersall there the law must also be acknowledged to be perpetual and vniuersall But the causes of this power of the church are perpetuall vniuersall as first the comandement of Christ Mat. 18 18. 1 Cor. 5 5. Secondly that obstinate sinners being made ashamed may bee brought to repentance Thirdly that no others should be infected by their euill life and corrupt example Fourthly because it is the ordinary office of the Church to iudge them that are within Therefore 1 Cor. 5 12. the Church hath this authority when it hath christian Magistrates as well as when it is without them Thus farre touching the remouing of obiections Vse 1 The doctrine being cleered from all doubts that might distract vs let vs now come to the vses And seeing there ought to be excommunication of scandalous and impenitent offenders it should moue vs to enquire and learne what excommunication is not as it is commonly vsed but as it ought rightly to be practised to the end we may esteeme of this censure and sentence and stand in feare of it Excommunication therfore is a sentence of the Church whereby a member thereof Excommunication what it is conuicted of some greeuous crime and by no means brought to repentance is driuen out of the Church and cut off from the communion and fellowship of the faithfull that thereby he may be driuen to repentance This description consisteth of diuers parts first it is a sentence of the Church secondly it must be executed vpon him that is a member of the Church Thirdly the party delinquent must be conuicted of some greeuous crime or crimes Fourthly it stretcheth to him that cannot bee otherwise brought to repentance Fiftly he is driuen from the visible and outward communion of the Saints Lastly the end or vse of it is to make him ashamed that hath offended These sixe seuerall points touched before in the former description haue euident confirmation out of the word of God which I will breefely prooue and then make vse of euery particular First I say that excommunication is a sentence of the Church â—irst part â—e descripâ— Our Sauiour commandeth to tell the Church Math. 18 17. Loe here to whom he sendeth vs. Againe he saith If he heare not the Church c. So the Apostle speaketh 1 Cor. 5 4. When ye are gathered together in the Name of our Lord Iesus Christ From hence wee learne sundry points first such as are themselues out of the Church and no true parts of it haue nothing to doe with it They haue no authority committed vnto them and therefore whatsoeuer they shall do in this behalfe is of no force and no better then a sword in a mad mans hand The keyes of the Kingdome of heauen are committed to the Apostles and to their successors by Christ himselfe that they should open the gates of heauen to the penitent and beleeuers shut the gates of hell on the other side open hell to receiue the impenitent and shut vp heauen against them Secondly we are taught from hence the honour and dignity of the Ministery how great it is to binde and loose offenders to open and shut heauen to remit and reteine sins so that it belongeth not to priuate persons It is accounted and most worthily a myracle to be wondred at that Elias did by his prayer shut vp heauen that it rained not on the earth and againe opened it so that the heauen gaue raine â—es 5 18. and the earth brought foorth her fruite But this power of the Ministery is more maruellous inasmuch as he brought onely a temporall punishment of famine vpon the land but they inflict an euerlasting
is vncleane by a dead body touch any holy thing he maketh it to be vnclean vnto him It defileth also the land and places wherein sinners are conuersant Leuit. 18.24 25. God loatheth the houses and habitations of such soule persons albeit they be decked with ornaments of gold and siluer Sinne depriueth a man of all those graces that did adorne him in the sight of God and men and causeth God to turne away his fauour and louing countenance from vs Deu. 23 14. In his fauour is life and at his right hand are pleasures for euermore if he turne away his face and fauour from vs and deny his louing kindnesse vnto vs nothing shall doe vs any good Vse 1 We are now to handle and heare the vses that arise from hence First we may conclude that such are blessed as keepe diligent watch and ward ouer themselues lest they fall asleep in carnall pleasures in the cares of this world and securely wallow in sinne and so be spoyled of the precious robe and rayment of the soule which is giuen vs in Christ Iesus This admonition is often giuen in holy Scripture especially in the new Testament because as the world groweth neerer to his end so sinfull men will grow lesse wary and watchfull in mind to good things and therefore we must looke the better to our selues This vse is concluded Reuel 16.15 Blessed is he that watcheth and keepeth his garments lest he walke naked and men see his filthinesse If we had spirituall eyes to see and discerne the vglinesse of sinne and could behold it in it owne nature we would account them happy that escape it On the other side their condition is cursed and wretched that giue themselues ouer to the lusts of all kinde of sinne Mans wretched condition in regard of sinne they are polluted and abominable in the sight of God If we should see a man wallowing in the mire or tumbling himselfe in his owne dung that nothing appeared vpon him but filthinesse how would we loath him and shunne him how squeymish would we be to come neere him how fast would we flie from him Or if we should see a man turning to his owne vomit how would our stomacks abhorre and rise against him we would account such as dogges and swine and no better But thus the case standeth with all vnregenerate persons whose whole life is a continuall practise of sinne they wallow in the most stinking and filthy mire that may bee found and turne to their owne vomit and eat vp worse then their owne excrements No spots and blemishes are like to the spots and blemishes of sinne that doe leaue a staine and guiltinesse in the soule This doth the Apostle Peter ayme at in his second Epistle chap. 2. ver 22. It is happened vnto them according to the true prouerbe the dogge is turned to his owne vomit againe and the sow that was washed to her wallowing in the mire True it is sinne carryeth with it a beautifull shew howbeit it casteth a false light it carryeth with it a false glosse like the harlot that painteth her face that she may seem faire It is like the forbidden fruit whereof our first parents did taste the tree seemed good for food Gen. 3.6 and pleasant to the eyes and to be desired to make one wise but when they had once eaten they saw the filthinesse of their owne nakednesse and hidde themselues from the presence of the Lord. It is like the harlot mentioned in the Prouerbes she caught a yong man voyde of vnderstanding she kissed him and with an impudent face said vnto him Come Pro. 7.18 let vs take our fill of loue vntill the morning let vs solace our selues with loues With much faire speech she caused him to yeeld and with flattering of her lippes she forced him til a dart strike through his liuer as a birde hasteth to the snare and knoweth not that it is for his life And in another place the wise man saith Pro. 5.3 4 5. The lippes of a strange woman droppe as an hony combe and her mouth is smoother then oyle but her end is bitter as wormewood sharpe as a two edged sword her feete goe downe to death her steppes take hold of hell Heere we haue a most true and liuely description of the nature of sinne looke vpon this picture of an harlot that Salomon hath drawne before our eyes behold the shape and image of it and wee shall quickely and easily know what sin is It fawneth vpon vs and flattereth vs it speaketh faire vnto vs but in the end it wil destroy vs. It is like vnto Ioab and is ready to serue vs as he serued Amasa 2 Sam. â—0 â— He said vnto him art thou in health my brother he tooke him with the right hand to kisse him but withall he smote him with his sword and shed out his bowels to the ground Or it dealeth with vs as Iael dealt with Sisera Iud. 4.18 5.26 26. She cryed vnto him Turne in my lord turne in to me feare not He asked a little water to drinke and she gaue him milke and brought him butter in a lordly dish but withall shee put her hand to the naile and her right hand to the workmans hammer and with the hammer she smote him and then cut off his head when she had pearsed and stricken through his temples Thus doth sinne come to vs masked and couered it offereth vs many sweete delights many carnall pleasures many goodly profits and commodities so that we wil turne in vnto it and commit it without feare but the issues thereof are the issues of death it taketh an hammer and knocketh vs on the head In the booke of Iob Zophar speaking of the state and portion of the wicked compareth sinne to sweet meates which oftentimes haue sowre sawce Let vs heare it in his own words Iob 20.12 13 14 15 16. Though wickednesse be sweet in his mouth though he hide it vnder his tongue though he spare it and forsake it not but keepe it still within his mouth yet his meate in his bowels is turned it is the gall of Aspes within him he hath swallowed downe riches and he shall vomit them vp againe God shall cast them out of his belly he shall sucke the poison of Aspes the vipers tongue shall slay him Sinne is as an hooke that is cunningly baited euery way to catch vs and entrap vs but the wages of it in the end is death It dealeth with vs as the diuell dealt with Christ â—â—h 4.9 he shewed him all the kingdomes of the world and the glory of them but then hee must fall downe and worship him Woe vnto them therefore that haue their eyes closed and shut vp that they cannot see the deformitie of sinne in his naturall colours but looke vpon it in a deceitfull glasse It fareth worse with such then if they had many foule diseases about them that can onely annoy the body but are
all the water in the riuer Iordan or in the wide sea is not able to cleere him and acquit him of putting the Lord of life to death Now if we desire to know how wee may be accessaries to other mens sinnes and draw them as it were with cart-ropes vpon our selues it may be considered of vs in those few words Iussio consilium consensus palpo recursus Participans mutus non obstans non manifestans Whosoeuer is any cause of any vniust dealing is bound to restore such are they that command or counsell or consent to euill such as flatter any in their euill by commending them for it such as are abetters to them receiuing aiding helping and assisting them such as are companions of them and take part with them he that is dumbe and holdeth his peace as if he neither saw nor heard any euill committed albeit he see it with his eyes and heare it with his eares he that suffereth it to be done and doth not hinder it and withstand it being able to doe it Lastly such as seeke shifts and shelters by all meanes to couer euill and doe not disclose the same when they are priuy to it For he that hideth it doth shew therby that he fauoreth it and furthereth it so farre as he can By all these waies we are made partakers of other mens sinnes and not onely doth he trespasse and offend which executeth and practiseth any sinnes but he that is by any of the former meanes a cause or occasion of them Notwithanding among these there is some difference For flattery and counsell praising them that doe euil and counselling them to doe euill doe not alwayes oblige and bind to restitution but then only when it appeareth euidently that vniust dealing hath proceeded chiefly or onely from these causes where he that is principall in the action is principally bound to restitution to wit he that requireth cōmandeth then he that executeth it And concerning the rest to wit such as doe not bewray or not hinder or not reproue a theefe that stealeth are not alwaies bound to restore but then onely when an absolute necessity lyeth vpon them and no great danger follows by this negligence default Lastly it remaineth to shew this doubt whether a mā be boūd to restore by by or whether he may put off and delay the discharge of this duty No man is to delay restitution but by consent Euery one is charged necessarily to hasten restitution so soone as he is able and conueniently may do it God loueth a cheerefull giuer and restorer whereas delay in any good duty argueth an vnwilling minde It sheweth that we are not throughly resolued to do it It maketh vs euery day more vnfit then other It manifesteth that we are more then halfe willing to keepe it by vs still He that hath hired a poore seruant to doe his worke must giue him his hire before the Sunne goe downe Deut. 24 13. And as it is a sinne against iustice to take away another mans goods so it is likewise to deteine it with vs because the owner thereby is hindred from the vse thereof and so a double iniury is done vnto him but no man is allowed to stay any time though it be short in sinne Neuerthelesse if a man be not able to make present restitution he is to craue pardon and desire respit of him whom he hath wronged but without his consent that is damnified he hath no liberty to keepe euill gotten goods that is of ability to make restitution The counsell that Salomon giueth to the man that hath this worlds goods that he must giue speedily and not bid his neighbour come againe vnto him Prou. 3 28. if he haue at the present for him it must also serue as a good direction to him that hath gotten and ingrossed into his owne hands other mens goods he must not say I will restore them to morrow if he be able to do it to day If we be carefull to practise these things which now haue beene rehearsed we shall finde much comfort in them and assure our owne hearts that we haue truely repented of our sinnes Verse 8. If the man haue no kinseman to recompence the trespasse vnto let the trespasse bee recompenced vnto the Lord euen to the Priest In these words we haue an amplification of the former law by way of preuenting an obiection of which we haue spoken before or rather of many obiections together couched as it were vpon an heape For it may be asked What if the party be dead and gone from whom we haue taken The answer is Restore to his childe What then if he haue no child Restore to his brothers children What if he haue no brother or sister Restore to his next kinseman But put case he haue no kinseman at all Restore it to the Lord euen to the Priest As if he should say Though sometimes it fall out that thou shalt finde no kinseman yet thou shalt neuer haue the Lord to seeke neither the Priest whom he hath set ouer you The point then heere to be obserued is this that the Lord and the Priest are put as both one for it is in the originall To the Lord to the Priest so that the restitution to the Priest was a restitution to the Lord. Doctrine Whatsoeuer is done to the Minister◠done to the Lord. We learne from hence that whatsoeuer is done to the Ministers of the word God accounteth it as done vnto himselfe If we doe good vnto them wee doe good vnto the Lord if we do euill vnto them we do euill to the Lord himselfe We see afterward in this booke chap. 16 verse 11. when Korah and his company lifted vp themselues against Gods ordinance and the authority of Moses and Aaron he saith vnto them Thou and all thy company are gathered together against the Lord and what is Aaron that ye murmure against him They thought they had to do with his seruant but he sheweth they had to doe with the Lord. When the people required of Samuel that he would make them a King to iudge them like all the Nations the Lord said vnto him 1 Sam. 8 7. Hearken vnto the voyce of the people in all that they say vnto thee for they haue not reiected thee but they haue reiected mee that I should not reigne ouer them Their gathering together against the Prophet was a muster and mutinie and murmuring against God This is that which Christ spake vnto the seuenty Disciples and to the Apostles before them He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10 16. Math. 10 40. Whereby we see that this is the dignity and authority of the Ministery which God hath established that how meane soeuer the persons of the Ministers are yet he so magnifieth their office that what is done to them is offered vnto him The reasons heereof are most
heed how we heare Luk. 8 whē we come into his house Christ teacheth that in hearing the Ministers we heare him and in refusing them we refuse him Math. 10. The Apostle commendeth the Galatians for the performance of this duty that they were as carefull to heare him as to heare Christ himselfe chap. 4 14. My tentation that was in my flesh ye despised not nor reiected but receiued mee as an Angell of God euen as Christ Iesus What could he say more for them Or how could he better set foorth their zeale then to giue this testimony of them that they accounted of him in regard of his paines in the Ministerie not as an ordinary man not as a faithfull Minister onely not as an elect Angell onely but as Christ himselfe the head of men and Angels whose person he did represent and whose Church he did feed with wholesome doctrine This example should all of vs follow this doth the Lord require of all true Christians that they receiue his Ministers as his Messengers and reuerence them as himselfe in regard of their doctrine and haue thē in singular loue for their workes sake This we see to be worthily practised by Cornelius as well became a religious Captaine and a deuout Christian Acts 10. ◠10 33. We are all heere present before God to heare all things that are commanded thee of God Loe how great the dignity of the Ministery of the Church is loe how great the excellency of the Ministers of God is we must heare them as if we heard God forasmuch as they are sent of him they preach his word they deliuer no more then they haue receiued and he hath commanded them to publish it in his Name But alasse it is most horrible to behold the contempt that they suffer and the basenesse that is cast vpon this calling which is one of the causes of those greeuous plagues and iudgements that are brought vpon the world The disgrace and ignominy vnder which they lie greeueth the hearts of all the godly and not only greeueth their hearts but pierceth the Clouds and doth not onely pierce the Clouds but reacheth vp to heauen and doth not onely reach vp to heauen but entreth into the eares of the Lord of hosts and not onely entreth into his eares but doth stretch it selfe vnto God himselfe and returne vpon Christ the Prince of all Prophets which ought indeed to pierce and enter into the hearts of all prophane persons and serue to terrifie all those that reuile them and speake all manner of euill against them for the truths sake Let vs remember the saying of the Apostle touching the Thessalonians 2 Thess 2 13. When ye receiued the word of God which yee heard of vs ye receiued it not as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeue This is a worthy commendation of this Church and a notable example which we ought to set before vs to follow it so that we must heare the word as Gods word whose force it carrieth with it Many heare it that do not heare it as Gods word It is a rare thing to finde such an hearer Some heare and then rage and storme when they are reproued Acts 7 57 17 18 and 22 23. Others refuse to heare at all and thinke such as make conscience of hearing to be more curious precise then there is cause Others embrace the word but yet not as the word as we see in Papists and hypocrites The Papists affirme that the Scripture or word written hath no authority in it selfe except it be allowed approued of the Church What other thing is this then to embrace the word but not as the word The hypocrites also doe not receiue the word with due reuerence nor expresse it in true obedience as their life doth witnesse against them These haue men onely in their thoughts and haue not God in their sight they may be said after a sort to receiue the word but they cannot be said to receiue it altogether as the word For if they did seriously and earnestly acknowledge it to bee of God and to haue him the author of it they would not leade their liues in that loose manner that they do Thirdly it reproueth those that contemne the doctrine of the Gospel The third reproofe for the poore and obscure conditiō of the Ministers that preach it For what I pray you was the estate of the Apostles Were they rich and renowned in the world Peter and Iohn going vp together into the Temple at the ninth houre of praier answered the lame man that expected to receiue something of them Siluer and gold haue I none Acts 3 6. Were they much befriended applauded of men The Apostle declareth and complaineth that all men had forsaken him and no man stood with him 2 Tim. 4 16. And Christ himselfe foretelleth that they should bee hated of all men for his Names sake Math. 10 ver 22. Were they honoured and magnified aboue others Or did they liue at ease and in pleasure Paul spareth not to paint out their life 1 Cor. 4 9 I thinke that God hath set foorth vs the Apostles last as it were appointed to death for wee are made a spectacle vnto the world and to Angels and to men Were they clad in purple and fared they deliciously euery day Did they dwell in gorgious houses and Princely pallaces In the words following he telleth vs how it fared with him and the rest of his brethren they were not attired in soft raiment they did not surfet through excesse Verse 12. but euen vnto this present we both hunger and thirst and are naked and are buffeted and haue no certaine dwelling place And yet notwithstanding these manifold aduersities and trials the Sonne of God pronounceth of them He that heareth you heareth me and iudgeth the wrongs to be done to himselfe which they suffer Let not vs therefore require honour or riches or glory or pompe or outward dignity in the Ministers of the Gospel but rather consider the goodnesse of God toward vs who knowing that we are not able to beare and abide his infinite Maiesty hath instituted the Ministery of his word that by men equall vnto vs and like to our selues he might teach vs his will and instruct vs in his word We shewed before that when the Lord himselfe in his owne voice preached to Israel at Mount Sinai they were so terrified and afraid that they asked for Moses that he might speake vnto them If the matter stood thus with them that had seene the wonders of God in the Land of Egypt and not many daies before had passed the red sea as it were by dry land what shall befall vs if he should vtter to vs his terrible voice as a most mighty thunder If then we heare patiently and obey readily the word that is brought vnto vs by weake and fraile man it
a sinne as to iustifie the wicked Wee ought none of vs to doe that which is abhominable in the sight of God the which he greatly abhorreth A Iudge may offend two waies both by oppressing the innocent and by deliuering the guilty person by pronouncing the transgressor righteous and the righteous man a transgressor This is set downe Prou. 17 verse 15. He that iustifieth the wicked and hee that condemneth the iust euen they both are abhomination vnto the Lord. Such a one spareth the wolfe and hurteth the lambes turneth the edge of the sword vpon the godly and the backe of it toward the wicked and vngodly Reason 4 Fourthly God would haue no man put to death without witnesses For wherefore doth he often establish this in the Law that the witnesses shall come face to face be heard but that no man should perish beeing innocent Wherefore doth hee ordaine that one onely witnesse shall not be taken as sufficient but that hee would haue the cause cleered by moe witnesses This is the decree of God Deut. 17 verse 6. At the mouth of two or three witnesses shall he that is worthy of death die but at the mouth of one witnesse shall he not dye Hee will not by any meanes haue innocent blood shed Reason 5 Fiftly innocent blood cryeth to heauen for vengeance and shall not suffer him that sheddeth it to escape It is one of the crying sinnes as wee shewed before in this chapter which ascend vp and enter into the eares of the Lord of hosts There is indeed no sinne so little but commeth vp in remembrance before him against whom it is committed his eyes see and his eares heare all the workes of men 〈◊〉 4 13. which are all naked and open before his eyes and nothing kept from his knowledge neuerthelesse to note out the horrour and hainousnesse of some sinnes in comparison of others the Scripture teacheth that they cry vnto the Lord. Moses to shew the greatnes of Caines sinne committed against his naturall brother bringeth in God speaking vnto him Behold the voice of thy brothers blood cryeth vnto me and to shew the barbarous cruelty and inhumanity of the vexing and exacting Egyptians whereby they ouercharged and ouerburdened the people of God he saith to Moses I haue seene I haue seene the oppression of my people which are in Egypt and haue heard their cry because of their Taske-masters Exod. chap. 2 verse 9. Thus also he speaketh to Samuel at another time of their oppression by the Philistims I haue looked vpon my people and their cry is come vnto me 1 Sam. chap. 9 verse 16. Thus God heareth the cry of the afflicted Iob chap. 34 verse 28. They haue caused the voice of the poore to come vnto him and he hath heard the cry of the afflicted This is the reason vrged by the Lord himselfe Exod. chap. 23 verse 7. And Ieremy protesteth and professeth as much to the face of his enemies and persecutors that sought his destruction chapter 26 verse 14 15. As for mee behold I am in your hands doe with mee as yee thinke good and right but know yee for certaine that if yee put mee to death yee shall surely bring innocent blood vpon your selues and vpon this Citty and vpon the inhabitants thereof for of a truth the Lord hath sent me vnto you to speake all these words in your eares Thus we see how God sheweth himselfe an enemy against all wrong iudgements and he will not suffer them to escape vnpunished but will enter into iudgement with such partiall and corrupt Iudges The vses heereof are to bee marked diligently Vse 1 of vs. First this serueth to reprooue all rashnesse headinesse and heedlesnesse of such as make haste to inflict punishment before an exact knowledge of the fact and fault Such are no better then cruell wolues that seeke and sucke the blood of the innocent lambes This was the sinne of wicked Iezabel that caused Naboth to bee stoned to death 1 Kings 21. We reade in the Acts of the Apostles how the chiefe Chaptaine commanded that Paul should be scourged that he might know wherefore they cryed so against him Acts 22 verse 24. Heere is a preposterous course to punish first and to enquire of the fault afterward so that the punishment shall be certaine whiles the offence is vncertaine But this is the lot and euer hath beene of Gods children they are punished heere oftentimes as malefactors and euill dooers and their enemies both rage and rush most furiously vpon them that doe possesse their soules with patience and doe not by violence resist against them They are more hungry then Beares more mercilesse then Tygers more rauenous then Wolues more greedy then Lyons more fierce then dogges against them they shew no mercy and they extend no compassion at all toward them They hate them in their hearts they slander them with their tongues they smite thē with their fists they grin and grinde their teeth at them they nod at them with their heads they circumuent them by fraud they oppresse thē with sorrow they take oftentimes their liues from them Thus did the persecuters deale with Ioseph with Ieremy with Dauid with Daniel with Paul with Silas with Iohn Baptist with Stephen with Iames with Peter and many others But God will in the end make their innocency knowne and the iustice of their cause manifest to all men It is noted by the Euangelist touching Pilate that albeit hee confessed hee found no fault at all in Christ yet hee would scourge him let him go He was the Iudge yet by his owne mouth he may be iudged himselfe that adiudged him worthy to be scourged that was vnworthy to receiue a stripe in whom he could finde nothing blame worthy He called together the high Priests and the Rulers and people and saide vnto them Ye haue brought this man vnto mee as one that peruerted the people and behold I haue examined him before you and haue found no fault in this man of those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done of him I will therfore chastise him and let him loose Luke 23 14 15 16. And as it befell the Master so the lotte fell vnto the seruants that they might drinke of the cup that he dranke off and be baptized with the baptisme wherewith hee was baptized For the Apostles were diligent in preaching Christ and teaching in his Name so that their enemies were not able to withstand the Spirit of God that spake in them and albeit they oftentimes examined them yet their best arguments and cheefest reasons and strongest motiues to put them vnto silence were beatings scourgings threatnings and imprisonments for otherwise they were not able to deale against them Hence it is that when Gamaliel exhorted them to take heed to themselues Acts 4 35. what they intended to doe touching those men to refraine from them
drawne to adde one sinne of periury to the heapes of their other wickednesse or may easily be brought to lift at an oath for a little lucre and base gaine or make little account to renounce and sell Christ himselfe for thirty pence as Iudas dâ—d that is for a small aduantage Such then must be sought out to testifie the trueth as are worthy of credit as feare not the faces of men as euermore haue God before their eies As then such are to be chosen so these that can doe nothing with iudgement and discretion with aduise and deliberation ought to be refused of which the Prophet saith Esay 4â— Heare ye this O house of Iacob which are called by the name of Israel and are come out of the waters of Iudah which sweare by the Name of the Lord and make mention of the God of Israel but not in trueth nor in righteousnesse Hence it is that the Prophet requireth that our oathes be performed in trueth in righteousnesse and in iudgement Ier. 5. which cannot be expected of vs or performed of them Secondly this doctrine directly meeteth Vse 2 with the common but yet corrupt practise of our times in which swearing is turned into a custome so that euery one garnisheth his ordinary talke with gracelesse and needlesse oathes if this may be called a garnishing and not rather a disgracing That communication is gracious which ministreth grace to the hearers other talke is rotten and retchlesse when men make no conscience of taking the Name of God in vaine This is a greeuous sinne in yong and old in men and women in rich and poore It is accounted a speciall ornament to our speech and we thinke it carryeth no credit nor countenance except it be now and then spiced with an oath It beginneth euery where to be esteemed the part of a gentleman and a note and cognizance to know him and discerne him from others He is iudged a puritane and a precise foole that reproueth it and vseth it not Alas to what height of sinne are we come the measure is filled vp the iudgement is at hand Herein O Lord be mercifull vnto vs and indeed thou art mercifull a God of pittie and patience or else the land were not able to beare vs. The practise of it is of the diuel yet we are not afraid of it few men make conscience of it The children that play in the streetes haue learned to sweare so soone as they can speake and are weaned from their mothers breasts The Rogues and Vagabonds that settle themselues in no family or society take the sacred Name of God in their mouth make it thier occupation to begge with it The chapmen that sell their wares to others are as ready to sell their soules to the diuell to get sometimes one peny He is not accounted a good shop-man that is likely to thriue that doth not burnish and varnish his bad wares with the glorious Name of God he is not reckoned worth a chip that will not sweare at euery word to deceiue those that deale with him and yet God threatneth that he wil cut off as well on this side as on that Zach. 5.3 euery one that sweareth so that the curse shall remaine in the middes of his house and shall consume it with the timber thereof and the stones thereof But some will say we doe not Obiect 1 sweare by the Name of God we sweare not but by our faith or troth or by our Lady or the Masse or by Saint Mary Bee it so Answer yet euen these also are breaches of the law of God Faith and truth are precious iewels that adorn the heart of a Christian they must be kept there as safely as a treasure Will a man lay a pearle to gage for euery trifle or wil a man defile his best raiment with the worst mire It is to be feared that these haue little faith in the heart that haue it so commonly in the mouth As for the crosse or the masse or the rood and such like reliques they are abominable idols of which the Prophet complaineth â—c 5.7 They haue sworne by them that are no gods This is called a forsaking of God â—os 8.14 The Prophet saith They shall fall and neuer rise againe And the Prophet Zephany declareth that the Lord will destroy man beast because they did swear by the Lord and by Malcham â—ph 1.5 We see hereby what religion and fear of God is in the greatest multitude for not one of an hundreth feareth an oth or refraineth froÌ„ swearing Not a day passeth ouer their heads but they breake out this way No occasion is offered vnto them to speake but an oath shall be at one end of their talke They are so far froÌ„ striuing against it that they delight in it and make no more conscience of an oath then of a word and vse swearing more then eating and drinking Where the lawes of the land do bridle men there is some abstaining from sin and few in comparison of the rest offend It is true indeed that no punishment will restraine all persons yet notwithstanding the most are terrified by seuerity and sharpnesse as in cases of treasons of murthers of thefts c. There are few in comparison of others that are guilty of these and why because they are looked vnto that offend this way If men were let alone in these also to themselues wee should haue rebellions and robberies and shedding of blood as common as othes For where conscience of sin is wanting feare of punishment and terrour of death must keepe in awe But where the lawes of Princes are most remisse there a flood-gate is set open to all impiety that ouerfloweth the banks and ouerwhelmeth all before it without measure as swearing and blaspheming contempt of the word prophaning the Sabboth whoredome c. These are common this is the broad way and wide gate that many enter into without controlment The causes of this general abuse and common sin of swearing are these foure â—e causes of â—mon â—aring First custome and common vse wherby many thinke themselues excused Tell them of their sin and aduise them to leaue it They will answer I confesse it is naught and I am to blame for it it is a custome I haue gotten Thus they defend themselues by custome plead prescription but in the meane season they hold their wicked and vnreasonable custome stil and wil by no meanes be brought from it And yet if we will speake the truth what is it te pretend custome to countenance sin but to confesse wee doe and speake all things without the feare of God For froÌ„ whence proceedeth this custome of sinning but from this root to wit that we commit sin vpon sinne one day after another Muscul comment in Mat. cap. 5. without any reuerence of the Maiesty of God Wherefore it standeth vs vpon to breake this corrupt custome by a contrary custome to
leaue this vse by disuse thereof Although it may seem hard vnto vs at the first yet if we labor to discontinue it we shall find it easie at the last The second cause is euill examples when we keep euill company we heare them we learne of them We cannot frequent the company of swearers but we shall haue othes rife in our eares The passage is easie from the care to the tongue That which we commonly heare we commonly talke off If then othes be rife in our eares they will quickly be ready in our mouthes And the reason is because the often practise of any sin maketh vs to haue the lesse sense and sorrow for sin lesse hatred and detestation of sin As it is in them that commit sin so it is in them that are present at it Touching these that are the practisers of it the Prophet saith Can the Ethiopian change his skin Iet 13.23 c. So is it also with these that frequent the society of common swearers it is hard to bee with them to come from them but we shal one way or other be partakers of their sinnes This sinne of swearing is not made the lesse by multitude of euill examples set before vs forasmuch as the multitude of them that sin doth rather make the sin more to be abhorred then excused and prouoketh Gods wrath more fiercely We are not to follow a multitude to do euill If we sin together Exod. 23.2 we shal also suffer together and if we offend with others we shall be punished with others The third cause is want of admonition For many sin this way that do not know they sinne many haue a custome in swearing that are ignorant they do sweare or at least that they swear so often or that the sin offence is so great who are of that flexible nature good disposition that if they knew the greeuousnesse of the sin or the greatnes of the danger would abstaine from doing euill It is an offence indeed in those that swear albeit they doe it of ignorance so is it also in those that pretending loue and friendship to those that vse it do not by admonition seeke to reclaime them The wise man saith Prou. 9.8 Reproue not a scorner lest he hate thee c. It is a fault generally among vs that we doe not exhort one another A word spoken in due season is comely and profitable like apples of gold in pictures of siluer pleasant words are as an hony combe Prou. 25.11 and 16.24 sweet to the soule and health to the bones No words are so sweet to the taste as those that aime at the soules good We may by this means be an occasion of sauing a soule by want of the performance of this dutie and by keeping silence when we ought not we may be partakers of their sinnes and we may be a meanes of damning their soules For what knowest thou O man whether thou mayest winne thy brother The last cause that shall now be touched furthering the sin of swearing is want of punishment It were to be wished that the Magistrate would sharpen the Law against this sin and other of the first Table that are of like nature concerned directly the glory of God The punishment is litle or none at al against it which maketh it so common And I would to God that they who should be most forward to redresse it had not the chiefe hand in this trespasse We are as men afraid to touch this sore and they that ought to reproue it haue taught their tongues to vse it I mean the Ministers of the word How then should they teach others that cannot teach themselues or how should they exhort others not to swear that haue learned commonly to sweare themselues Let all those therefore that are in authority whether their place be higher or lower looke to those that are vnder them There is no smoothering of sin or dealing gently and tenderly with it if we wil represse and redresse it Sinne is like to a nettle Sin is like vnto a nettle the more lightly you handle it the more it stingeth the way is to crush it harder If we deale mildely with sin we make it thereby to gather strength It is the blewnesse of a wound saith Salomon that purgeth euill Sinne is like a serpent in the egge or like a wolfe and lyon that is yong if they be suffred they sting vnto death and make vs their prey Slight and sheet punishment of any sin is after a sort an inuiting encouragement vnto it But some man wil farther obiect without swearing men Obiect 2 will not beleeue me they doubt of my word an oath putteth the matter out of question I answer Answer he that will not beleeue thee without an oth in thy communication neither wil hee with an oth For he that is a common swearer may well be presumed or suspected to be a cōmon liar whosoeuer maketh no conscience of the greater will make no conscience of the lesser sin The prophet Hoseah complaining of the corruptions that reigned in his time ioyneth these together as it were coupleth thē in one yoke Hosea 4.2 by swearing and lying they break out It is not thy facing out-facing thy swearing staring that can procure thee credit among those that are sober minded forasmuch as they that will commonly swear will also forswear Salomon teacheth that in many words there wanteth not folly Prou. 10.19 so in many othes there wanteth not periury Wouldest thou be beleeued and haue mē rest in thy sayings without doubting or gainsaying accustome thy tongue to speak the truth be ashamed to be taken with a lie gain a good report to thy self by gouernment of thy tongue and setting a watch before the dore of thy mouth pondering thy words before thou vtter them and examine thy speach Obiect 3 before thou speake it But some will pretend a necessity wherby they are vrged and say they cānot liue without swearing they obiect that men will not buy of them and that they shall neuer be able to vtter their wares without it Nay Answer the wiser sort beleeue thee the lesse and buy of thee the lesse It maketh them look the better about them and watch thy fingers that hast set no watch before thy mouth They see thou makest no more conscience of an oath then a dogge doth to wag his taile but thou must remember that goods gotten by forgery lying deceit and swearing shall not prosper long nor continue euer Hag. 1.6 Prou. 13.11 and 1.2 〈◊〉 12.27 They put their gaines in a bottomlesse bag Salomon is plentifull in handling this point in diuers places Wealth gotten by vanity c. The treasures of wickednesse c. Albeit euill men may prosper for a time yet they shal not long enioy their stollē goods For goods wrongfully gotten are stollen and thou hast no better title vnto them then the theefe
their repentance till it be too late â—nd â— Secondly it reprooueth such as liue cunningly and secretly in these sinnes of vncleannesse and thinke if they can hide them from the eyes of men and from the sight of the world all is well no hurt or harme shall befall vnto them and come vpon them If they professe Christian religion and resort to the Church and heare the word of God and present themselues to the Lords Table they suppose they liue in no danger they account theÌ„selues as good Christians as the best This is a course taken to deceiue our selues and such doe no better then make a couenant with death and a league with hell Esay 28. Hee hath deliuered many threatnings in his word against this sinne which must needs be accomplished because he is not as man that hee should lie It is in vaine therefore to flatter our selues with the foolishnesse of security or hope of secrecy or the ignorance of men or the darkenesse of the night or the solitarinesse of the place or the cunning of hypocrisie or any other meanes of concealement forasmuch as we haue to doe with God before whose eyes all things are naked and open This committing of sinne in secret and presuming to carry it away close because no man seeth vs is on the one side to turne God into an idoll making him to sit idle in heauen and on the other side to transforme our selues into Atheists as if God could be blinded and deceiued of vs. This made the Prophet to say Whither shall I goe from thy spirit Psal 139.7 8 11 12 13. or whither shall I flie from thy presence if I ascend vp into heauen thou art there if I make my bed in hell beholde thou art there c. If I say surely the darkenesse shall couer me euen the night shall bee light about me yea the darkenesse hideth not from thee but the night shineth as the day the darkenesse and the light are both alike to thee for thou hast possessed my reines thou hast couered me in my mothers wombe So then where the knowledge of man faileth and the hand of man ceasseth to execute punishment against this sinne Gods eye taketh notice of it and his iustice will cause him to proceed against it so that there is nothing couered that shall not be reueiled Luke 12. neither hid that shall not be knowne Many indeed are cunning hypocrites and can deceiue the faces of men but they cannot so colour their sinnes as to cozen God thereby who wil plucke off their vizards and wash away their paintings and open their disguisings that the hollownesse of their hearts shall be made manifest to all men The last reproofe is of the Church of Rome The third reproofe that erect a stewes in all places where Popery is professed and so warrant the tolleration of fornication The Law of God is manifest Deut. 23.17 There shall be no whore of the daughters of Israel neither shall there bee an whorekeeper of the sonnes of Israel God condemneth the thought and therefore cannot alow the fact of simple fornication for that were to make the spirit of God contrary to it selfe All enticements and prouocations vnto sinne are reprooued of which this is a principall How then can he that boasteth of his Holinesse warrant by the word of God the erection and continuance of his stewes albeit hee gaine thereby a yeerely rent into his coffers Or how could that monster and diuell incarnate Sixtus the fourth set vp a stewes of both kindes that is of men and women wherby he obtained some yeeres 20000 and some yeeres forty thousand duckats as a yeerely pension which those filthy persons payed for the free liberty of that sinne This was most base and beastly gaine though the man of sin thinke it sweet gaine that is gotten by worse then the excrements of Rome A man would thinke it most strange that they should open their mouthes in defence of open sinne and impiety and yet many among them are not ashamed to become proctours for the stewes It is well knowne how commonly the Priests themselues resort vnto such infamous places therfore no maruell if some of them shame not to open their mouthes in defence of their owne practise among which are two of no small note among them to wit Harding Hard. Consut pag. 162. and Parsons Harding in his pretended confutation of the apology of the Church of England calleth the stewes a necessary euill for the auoyding of a greater mischiefe and though being charged he dare not deny there bee twenty thousand of that generation in Rome that prostitute their bodies for gaine yet he excuseth them all and telleth vs that we are too yong to controlle the city of Rome in her doings The like we might say of Parsons for hee in his confutation of Iohn Nichols recantation hath thought it a matter well beseeming his labours to handle this point at large who is often said to haue been vnder the Chirurgians hand for this sinne and so to iustifie the doings of himselfe and of his fellowes I will set down their reasons that we may see know them and examine them and disproue them Nothing is so impious wretched that some men will not goe about to iustifie It is well knowne that a Diuine a great Diuine among them wrote a treatise in defence of Sodomy as these doe in defence of whoredome And this is the deep iudgement of God vpon those that not only restraine but vtterly forbid mariage to their Clergy 1 Tim. 4. which the Apostle calleth the doctrine of diuels to giue them ouer both to defend and practise all kinde of vncleannesse But let vs see their reasons wherby they would proue this euill to be necessary Obiect 1 First they alleadge the heate of the countrey and therefore not fit that Harlots should be banished from among them I answer Answer this is no sufficient warrant to set vp stewes no more then it is to marry many wiues It becommeth not a Christian man much lesse a professour of Diuinity to hold that where there is greatest heate there may be greatest whoredome This is the rule of Gods word that whersoeuer the greatest allurements and prouocations are to any sinne there ought to be more watchfulnesse to cut off all occasions And why I pray you might not they among the Indians iustifie the marrying and keeping of a multitude of wiues where the heate farre surpasseth the heate of Rome and of all Italy or wherefore doth God restraine the Iewes his owne people from whoring and committing fornication where the climate is as hot and much hotter then in Popish places where stewes are erected Doth whoredome defile the land and is it a necessary euill But enough of this reasonlesse reason whereof I thinke the Popish sort are ashamed if they haue any shame or any reason left in them A second argument is this that a ciuill Magistrate
as we haue noted in sundry particulars before We sinne against God because we resist and withstand his will whose pleasure it is that wee bring forth the fruites of sanctification wee pollute and prophane the holie ordinance of Matrimony wee make the members of Christ the members of an harlot and so seeke to draw as much as in vs lyeth our blessed Sauiour into a filthy fellowship of our sinne Down Lectur on Hos 4 2. we defile the Temples of the holie Ghost and turne them into stewes Against our neighbour because this sinne is not committed alone but we draw some other to be partakers with vs in the same wickednesse punishment we sin against the wife or husband of the married-party whom we wrong in the cheefest treasure possession that she or he hath we sinne against the fruite of our owne body whom we disgrace brand with a note of perpetuall infamy which for the most part proue a degenerate brood through want of good-education and especially thorough the secret iudgement of God we sin against our owne families which wee oftentimes ouer-turne by defiling of them turn our houses into stewes we sin against the Cities societies kingdomes where we abide because we defile the land and cause it to vomit out the inhabitants we sinne against the church of God both by hindering the propagation thereof Malach 2 â—5 which encreaseth by an holye seed and by causing it to be euill spoken of by others as if it wer a company of vnclean persons Against our selues because we make our bodies the instruments of sin and sathan we weaken them and make them subiect to diuers diseases and we plunge soules bodies into the pit of hell which burneth with fire and brimstone Such then as are adulterers do not goe into hell alone they carry other company with them If then the iudgements of pouerty beggery infamy infirmity folly and impenitency will not mooue vs to make conscience of this sin yet let this preuail with vs that thereby we destroy our owne soules and exclude our selues from his presence Let vs threfore be watchful ouer our own wayes let vs pull vp the roote of this sinne and all other of the same sort and mortifie the deedes of the flesh Col. 3 5. Let vs cut off all occasions that may draw vs to them as surfetting drunkennesse idlenesse wantonnesse prophane company and such like And aboue all these things let vs obserue these three things First let vs remember that as God is holie so he requireth an holy people to serue him It is his wil that we liue in sanctification so that without holinesse no man can see God or haue fellowship with him Heb. 12. Secondly we must learne to feare God in his word and mark the commandement that forbiddeth adulterie Nothing maketh vs to fall into sinne but the forgetting of the Law which saith thou shalt not sin This stayed vp Ioseph in a strong tentation which being yeelded vnto did set before him a faire shew and goodly traine of all pleasures profits honors but being withstood did threaten him with a multitude of miseries hatred pouerty sorow shame imprisonment destruction and death it selfe yet he eschewed the sin by this means Shal I do this Genesis â—5 3â— and sin against God The word of God must be made our wisedome and direction our guide and our counsellor it is able to deliuer vs froÌ„ the stranger that flatteteth with her wordes This is it that Salomon setteth before vs My sonne keepe thy fathers commandements Prou. 6 â—â— â— 23 24. and forsake not the law of thy mother binde them continually vpon thine heart and tie them about thy necke c. For the Commandement is a lamp and the Law is light c. to keepe thee from the euill woman from the flattery of the tongue of a strange woman He teacheth that the lips of a strange woman drop as an hony combe and that her mouth is smoother then oyle but her end is bitter as worme-wood and sharpe as a two-edged sword how then shall we bee deliuered from her if the word of truth bee not in our mouthes and that which is more in our hearts to rule and reforme vs and to order our pathes aright Such as are ignorant of the word are soonest ouer-taken and they that haue not the loue and power of it dwelling in them The foolish woman that sitteth at the doore of her house and calleth the passengers that goe right in their waies Prou. 4 â— maketh choyse of such as are simple and want vnderstanding to turne in vnto her Lastly let vs keepe inuiolable the Couenant of marriage made in the presence of God of Angels and of men let the married persons make one another the delight of their eyes and the ioy of their hearts and be carefull to performe the duties they owe one to another And as the vnlawful impure coniunction of man and woman is detested of God so is holy matrimony euer accepted of him and adorned with many blessings and crowned with a continual supply of the fruits of his loue and fauour The Prophet sayeth Blessed is euery one that feareth the Lord walketh in his waies 〈◊〉 28 1 2 for thou shalt eate the labour of thine hands happy shalt thou be and it shal be well with thee thy wife shall bee as a fruitfull Vine by the sides of thine house thy children like Oliue plants round about thy table behold that thus shal the man be blessed that feareth the Lord. Riches are the inheritance of parents but a prudent wife is a speciall gift of God and wee receiue her as at his hands The Apostle doth beautifie it with an honorable title when he calleth it honorable in all It is the spirit of error which calleth that vncleane which God hath sanctified Adultery is foule and vncleane but the marriage bed is vndefiled Damnable then is the decree of Pope Syricius that marriage it selfe is the pollution of the flesh that the married cannot please God Diuellish also is the law of forced chastity restraining some orders and degrees from it whereas to auoid fornication euery man is commaÌ„ded to haue his owne wife and euery woman her owne husband 22 And when he hath made her to drinke the water then it shall come to passe that if she be defiled and haue done a trespasse against her husband that the water that causeth the curse shal enter into her and become bitter and her belly shall swell and her thigh shall rot and the woman shall bee a curse among her people 28 And if the womaÌ„ be not defiled but be clean then she shal be free and shall conceiue seed Wee haue shewed already that in setting downe this law of triall Moses obserueth 3. things First the cause is propounded Secondly the question and controuersie is determined And lastly the euent of the whole is deliuered The two former haue bene
hence if wee consider the persons to whom this commādement was giuen For this solemne forme is set not for the simple sort or the most ignorant amongst the people neither appointed to bee vsed within the walles of a priuate house or within the doores of a secret chamber as if it might be ashamed or blush to come abroad but it was appointed to be pronounced by the priests to be vttered not in a corner but in the Congregation of the people and in the Tabernacle of the Lord before many witnesses Now if there were any able of themselues to conceiue a prayer as the Spirit of GOD should giue vtterance and ability vndoubtedly they were the Priests of the Lord Malach. 2 ◠whose lips must preserue knowledge and the people must seeke the law at their mouthes yet are they both allowed and prescribed to follow a set form in blessing the people Moses a great prophet like to whom did not any arise after him to whom the Lord spake face to face Deutro 34 10. was well enabled to pray without a prescript forme whose prayers were so powerfull and effectuall that they preuailed more then all attempt and resistance made by the bodies of men against their enemies Exod. 17 11. 32 10. nay they after a sort bound the handes of God as with chaines that hee might not destroy them after their Idolatry Exod. 32 10. yet did this great prophet vse set formes of praier at their marching forward and at their standing stil for when the Tabernacle remooued and the Arke set forward he said Numb 10 35 36. Rise vp Lord and let thine enemies bee scattered let them that hate thee fly before thee And when it rested he said Returne O Lord vnto the thousand thousands of Israel Let not vs seek nor seeme to be better thē he was whose giftes were greater then ours are yet hee did not refuse to vse or thinke it vnlawfull to practise this vniforme order in prayer Paul was rapt into the third heauen he saw Christ in his glory 1 Cor. 9 1. and heard vnspeakeable words which it is not lawfull for a man to vtter 2 Cor. 12 4. and who was able to pray better then he yet he vsed alwaies one manner of salutation in the beginning of all his Epistles crauing grace and peace from GOD the Father and he ended with a like conclusion The grace of our Lord Iesus Christ bee with you Rom. 1 7. 16 20. 1 Cor. 1 3. and 16 23 2 Cor. 1 2. 13 14. Gal. 1 3. 6 18. Eph. 1 2. 6 24. Christ our Sauiour was filled with the riches of all grace in whom all treasures of knowledge and wisedome were hidden Col. 2 3. who spent whole nights in prayer to God Luke 6 12. yet it is most probable that he vsed one of Dauids Psalmes with his Disciples after the institution celebration of his last Supper when it is said he sung a Psalme or an Hymn ◠26 30. which we doubt not was one of the Psalmes of thanksgiuing set downe in holye Scripture But howsoeuer this were or whatsoeuer that Song were this is certaine that the howre of his passion approaching when his soule was exceeding sorrowfull euen vnto death he prayed oftentimes againe again that if it were possible that cup might passe from him ◠26 39 4. And ver 44 he left his disciples and went away and praied the third time saying the same words Was it not enough for the Euangelists to note his oftē praying but they must adde he said the same words The 92 Psal was sung vsually in the church of the Iewes vpon the Sabbath day was penned for that purpose as appeareth in the title of it the 102 Psalme is a praier of the afflicted when he is ouerwhelmed with sorrowes and powreth out his complaint before the Lord as we may reade in that title This is also the practise of all churches at this day concurring and communicating with ours in this point Seeing therefore it hath bene the practise of the first and most ancient church of the Iewes seeing it is obserued of al the reformed churches in Christendom giuing the right hand of fellowship with vs to haue an vnity and vniformity in publike praiers it serueth fitly forcibly to confirme vs in the present truth that we deale withall that it is lawful to vse either the praiers set down in holy Scripture or any other godly prayers made by the learned to our hands consonant and agreeable to the scripture 〈◊〉 1. For first of all it were a childish and foolish thing to imagine that God is delighted with choise of prayers as a dainty stomacke is with change of meates or that hee taketh pleasure in nouelty of matters and varietie of words or that he hunteth after new formes alterations of our requests But to condemne all prescribed formes is nothing els but to be strongly perswaded that God accepteth and receiueth no praiers but such as are new and cannot abide to heare the same things twice which is to nourish a wrong conceit imagination of the most wise mercifull God Secondly all things must bee done to edification Reason 2 It is the rule of the Apostle 1 Cor. 14 12. but set formes in the publike worship seruice of God tend much to edifying and help greatly the vnderstanding of the simple The greatest number of the people are simple in knowledge and weake in iudgement and therefore to haue their eares acquainted with the same forme and frame of wordes serueth most of all for their vnderstanding Thirdly euery true child and faithfull seruant Reason 3 of God although he haue an honest hart yet he hath not alwaies a flowing tongue and copiousnesse of words but wanteth the gifts of vtterance of boldnes of knowledge of remembrance of inuention of order and such like There are many that haue stuttering tongs fearfull hearts simple capacities fraile memories that are weake in deuising and framing in contriuing and disposing the things which they desire whose names notwithstanding we dare not blot out of the roll and register of the chosen ones of God But to conceiue a prayer all these giftes and many other are required he must be able to vtter to inuent to discerne to order he must haue gifts of audacity and memory but this all the godly are not able to do they are not all thus qualified He that is lame in his lims Perk. Cases of consci lib. and not able to go vpon his legs yet if hee get a crutch to leane vpon hee can walke apace so many are not able to conceiue a prayer or to deliuer that which they haue conceiued of thēselues but if they meete with any one framed vnto their hands they can pray vnto God feruently earnestly heartily This doctrine made thus plaine first serueth Vse 1 to conuince the error of those of the separation who
pleaseth God to preserue life by very weake meanes to shew that man liueth not by bread onely so is it in the famine of spirituall things In the dayes of Ahab when the Temple was forsaken by the ten tribes and idolatry was erected in Israel the altars digged downe and the Prophets slaine yet God reserued seuen thousand that neuer bowed the knee to Baal 1 King 19.18 Rom. 11.4 There were very few labourers in the daies of Christ among the Iewes ignorance had couered the land that they were as sheep without a shepheard Matth. 9 3â— and yet in those barren times when the seede of the word was thinly sowen there was a plentifull haruest ready to be gathered for loe the fields were white vnto the haruest Ioh. 4.35 Thus doth God blesse what meanes soeuer it shall please him to vse let them be neuer so weake in themselues and little in our eyes yet they shall haue force and strength enough when he will imploy them which serueth as a great comfort to those that haue not the best meanes to bring them to faith and repentance Use 3 Lastly we must take heed we put not slight and vnnecessary excuses for vrgent and necessary causes They that were bidden to the wedding pleaded by way of excuse for themselues I haue hyred a farme I haue bought fiue yoke of oxen I haue married a wife I cannot come Luke 14.18 Matth. 22.5 Many in our dayes would account these good excuses honest pretences lawful defences indeed it cannot be denyed but they iustifie them by their owne practises â—â—k 16.51 as Ierusalem did Samaria For they goe further in their wicked wayes and account it a sufficient colour to warrant their absence from Gods ordinance saying I haue a bargaine to make I haue worke to take I am bidden to a feast I must goe speake with such a man it is rainy weather there is an yeueall at the next Parish I must walke about my ground to see my corne and cattell I am otherwise busie and therefore I cannot come Others that thinke themselues more wise yet shew themselues more wicked because they pretend greater loue to the truth and liking to Religion then the other they can reade good Sermons and vse good prayers at home and therefore what need they come Let all these take heed to bind them together in one bundle lest it be said vnto them heereafter as it was said to such as made such like slight and sleeulesse excuses that none of those that were bidden should taste of that Supper Necessary causes of absence are such as require present doing that could not be dispatched before neither can be put off vntill afterward Heat and colde raine and shine hunger and thirst pouerty of estate or tediousnes of iourney could not keepe the people of God from the Passeouer Psal 84.6 They goe from strength to strength euery one of them in Sion appeareth before God These can excuse no man to his Prince no not to the ordinary iudge and iustice When a man is cited and summoned by word or writ to appeare at the barre of an earthly iudge will it be taken for currant answer to say O sir I was willing and desirous to appeare but it was hote weather or cold weather or rainy weather wil such friuolous and fruitlesse excuses be admitted and shall wee think that the king of kings and the iudge of iudges will receiue them at such times as hee summoneth vs to appeare before his presence Let vs not therefore offer and performe lesse duty and seruice vnto God then we do vnto men nor suppose that God will content himselfe with lesse attendance then man doth Ver 10. If any of you or of your posterity shall be vncleane by reason of a dead body Heere is another cause of being kept from the Passeouer â—â—â—n â—â—dâ—â—â—â—â—â— offenâ—â—â—â—â—ght tâ—â—â—â—ed 〈◊〉 the comâ—â—n to wit vncleannesse The doctrine â—â—ctrine is that open offenders and impenitent persons ought not to haue any accesse to the Lords Table but are to be kept from it as vncleane birdes from the Sacrifice A stranger vncircumcised had nothing to doe with the Passeouer Exod. 12.48 The incestuous person was excommunicated from the Church and the priuiledges of it 1 Cor. 5. as Caine was from the face of God Gen. 4. When Adam had sinned against God and eaten of the forbidden fruite he was put out of the gaâ—den that he might not eate of the fruite of the tree of life Gen. 3.22 23 24. this was as a Sacrament vnto him of life so long as he continued in obedience The Sacraments are holy things but holy things must not be giuen to dogges the Sacraments are precious pearles but pearls must not be cast before swine Now obstinate offenders and notorious sinners are dogges and swine The reasons are as Christ saith they will Reason 1 trample them vnder their feet Matt. 7.6 they place no holinesse in them they do not esteem them as any pearles or value them at any rate Hence it is that the Prophet saith If any that is vncleane by a dead body touch any of these it shall be vncleane Hag. 2.13 if then the person be defiled he defileth whatsoeuer he toucheth the holines of the sacrifice cannot make him holy but the wickednesse of the person shall make the sacrifice vnholy Againe such as come to the Lords Supper must shew the Lords death till he come 1 Cor. 11.26 That is he must publish with praise and thanksgiuing vnto God the memoriall of the greatest wonder and mystery that euer fell out in the world to wit the propitiatory sacrifice and precious death of the eternall Son of God But this can neuer be done by a wicked man Praise in the mouth of a foole is not comely nor commendable neither God will accept of them any such sacrifice Thirdly they are guilty of the body and blood of Christ and therfore it must needs be a feareful wickednesse to come in such a wretched and prophane manner 1 Corinth 11.27 They are despisers of the most precious thing in the world Heb. 10.29 They tread vnder foot the Sonne of God and account the blood of the New Testament a prophane thing which caused the Angels of God the whole frame of nature in heauen and earth to wonder at it and to be dismayed at the death of the Sonne of God contemned by these wicked wretches No sinne murther incest treason comparable to this sinne Fourthly they haue no fellowship with the Church in these holy things there is no communion betweene light and darkenesse betweene righteousnesse and vnrighteousnesse and therefore Simon Peter said to Simon Magus Thou hast neither part nor fellowship in this businesse Acts 8.21 Such therefore as are scandalous prophane are to be separated by the Church from others as â—â—ule and filthy beasts are to be kept from faire springs lest with their feet they defile the water Lastly the seale belongeth to
They put the people in minde of the goodnesse of the land and of the loue of God toward them and that the enemies should be bread for them that is they should be as easily consumed as a peece of bread is swallowed as if they should say Wee seemed Grashoppers vnto them but we say vnto you that they shall bee bread for vs we shall vtterly destroy them To conclude they will them not to feare the people of the Land because God was departed from them but hee was amongst his owne people Neuerthelesse they would not heare them they did sing a song to an heauie heart Prou. 25 verse 20. nay to an hard heart they had brazen foreheads and were ashamed of nothing and therefore for all the care of them and the loue shewed vnto them they went about to stone them to death had not God protected them that stoode in his cause Obserue first of all in that Caleb and Ioshuah rent their cloathes Doctrine The faithfull are greeued for the sinnes of others and fel downe before the Lord a gesture vsuall in these times when they heard the blasphemous words of these hypocrites that the faithful are much grieued euen for the sinnes and rebellions of others This hath alwayes bene the holy affection of Gods seruants they haue not onely mourned and lamented for their owne sinnes but they haue proceeded farther to take to heart the sinnes of other men as Lot 2 Pet. 2 7. and Dauid Psal 119 136. They that escaped out of the common destruction are described by this note they mourned and cried out for the abhominations that were committed in the land Ezek. 9 4. Christ our Sauiour wept for Ierusalem Luk. 19 41 42. Reason 1 The reasons First they know that Gods anger is prouoked for sinne and his curse falleth vpon the head of the sinner Ioshua had cause to mourne when he saw that Israel could not stand before their enemies Ioshua 7 8. For Achan had sinned against the Lord and the hoast could not prosper so long as hee remained among them No maruell therefore if they be greeued whensoeuer they behold the wrath and iudgements of God procured Secondly if we know their iniquities and Reason 2 do not mourne for them they become ours and we do thereby make them our own Thus we are made partakers of other mens sinnes If we mourne for them they are theirs not ours if we do not mourne they are both theirs and ours Hence it is that the Corinthians are reprooued that they sorrowed not for the incestuous person that was among them yea theÌ„selues were defiled by his sinne and became as one polluted lumpe with him as the leauen leaueneth three peckes of meale into which it is put And we see in the prophet Ezekiel 9 5. they are smitten that mourned not for the abhominations committed as well as they that did commit them Thirdly hereby much good and many benefites Reason 3 come vnto our selues Such are pronounced blessed by the mouth of Christ Mat. 5 4. that mourn whether it be for themselues or for others or both for they shall bee comforted When the heauens water the earth there followeth a fruitfull increase but when the earth watereth the heauens there shal follow a more plentifull haruest of all heauenly spirituall comfort If any aske when the heauens are watered by the earth Obiection forasmuch as this may seeme to be out of course and contrary to the nature of them I answer whensoeuer a sinner poureth out the teares of his penitent soule and broken heart into the bosome of God Answer then the earth may bee saide to water the heauens For the teares of the godly fall not to the ground Cooper vpon Psal 119. they ascend vpward they do not descend downward I vnderstand it of the fruite and benefite of them the Lord gathereth them when we shed them as precious pearles and putteth them in his bottle of remembrance Euery drop that falleth from a penitent soul is as a precious pearle The teares 〈◊〉 the gâ—theâ— precious pearles nay more worth then many Iewels of the world It shall little auaile vs to haue many pearles and Iewels hanging about vs and to want those that now we speak of These do not die and perish but are sowne as good seede in the earth the fruite whereof is very comfortable because they that sowe in teares shal reape in ioy Psal 126 5. Learne from hence the difference betweene Vse 1 the godly and vngodly The godly mourn for the sinnes of others as if they were their own whereas the vngodly make a mock of sin and can laugh hartily at it as if it were a matter of merriment and of pastime Prou. 14 9. Heere then is a note to know who are Gods Children and who are not When we cannot reforme and amend euill yet if God haue giuen vs hearts to mourne for it it is an happy thing for vs a great blessing and a good signe that we belong vnto him Lot dwelt among the Sodomites they were grieuous sinners against the Lord the cry of them was come vp to heauen he could do no good among them yet he was so farre from ioyning with them that hee vexed his soule for them If we do not follow his example in vaine we boast our selues to be the seruants of God This made Dauid say the zeale of thine house hath consumed me the reproaches of them that reproached thee are falne vpon me Ps 69 9 10. And the Israelites carried into captiuity wept when they heard the insultings and blasphemies of the wicked Psal 137 6. The godly must not say I will walke in the way of the multitude I wil ioyne with them and that it is in vaine to striue against them Secondly see the state of the faithful in this Vse 2 life somewhat there is alwaies to humble and afflict them in themselues or in others In this life 〈◊〉 and gâ—â—efe 〈◊〉 mingled toâ—â—ther The Prophet Dauid testifieth oftentimes his ioy of heart which God gaue him neuerthelesse this is not found without greefe and sorrow We haue no ioy without greefe in this world but they are tempered and mingled together bitter and sweete one with another lest in ioy we should be two ioyfull in sorrow we should be too sorrowfull the one seruing to allay the other and the one making the other profita-Howbeit after this life when God shall separate the sheep from the goats After this 〈◊〉 ioy and gâ— are seuereâ— these affections also shall bee separated the godly shall haue ioy without greefe the vngodly shal haue greef without ioy To haue ioy without any trouble is not to be looked for vpon the earth it is the condition of them that are glorified and perfected in heauen On the other side to haue greefe and anguish without ioy and comfort is the miserable condition of them that lye damned and tormented in hell where is weeping and gnashing
they may be bold and confident in dangers Psal 23 4. No enemy shall hurt them no danger shall ouerthrow them The enemies may oppresse them for a time but God is not farre off if he be on our side who shall be against vs Vse 2 Secondly woe be vnto all the enemies of God they cannot stand nor prosper which serueth to terrifie all euill dooers They are as out-lawes or rebels that liue no longer vnder the protection of law or Magistrate so are the vngodly proscribed of God and lye open to iudgement They are as souldiers without weapons they haue neither shield nor buckler nor brest-plate nor helmet nor sword their loynes are vngirt their feet are vnshod their heads are vncouered in the day of battell they lie open as naked men to be wounded and destroied They haue nothing to defend them or to doe them good all creatures are against them nay the Creator himselfe Vse 3 Lastly it is the duty of the faithfull to look to their waies seeing the Lord is with them and dwelleth among them He is a God of pure eies he seeth vs and all our waies let vs therefore carry our selues vnspotted of the world and labour to be holy as he is holy Leuit. 11 44. and 19.1 and 20 7. lest we giue him iust cause to leaue vs. If we haue any friend come vnto vs we are willing to giue him the best entertainment we can we are loth to depart from him we are willing to content him how much more ought wee to receiue the Lord for we may expect more of him and bee assured of defence protection from him greeue him not therefore nor his Spirit by our sinnes So long as they are fostered in vs he cannot be welcome vnto vs neither shall we be welcome vnto him They will driue him away make him depart from vs. Our bodies should be the Temples of the holy Ghost 1 Cor. 6 19. and therefore we must remember that as we are not our owne but bought with a price so we ought to glorifie God in our body and in our spirit which are Gods 10. But all the Congregation bade stone them with stones and the glory of the Lord appeared in the Tabernacle of the Congregation before all the children of Israel These rebels had raged against God no maruaile therefore if they raged against his seruants who notwithstanding had not vsed any rigour or force against them onely they perswaded theÌ„ to trust in the promise of God and boldly to proceed on their iourney toward the Land But this is accounted as an hainous crime and they deale with them as men worthy of death according to the saying of Salomon Prou. 9 7. He that reproueth a scorner getteth to himselfe shame and hee that rebuketh a wicked man getteth himselfe a blot Thus we see how wicked men can abide no reprofe nay they cannot suffer a word of exhortation they cannot abide that others should do better then themselues Againe such as are carnal and corrupt are prone to hatred malice and reuenge yea when no cause of offence is offered vnto them See also how God protecteth his seruants in times of danger But to passe ouer these points from hence obserue that such as are Gods seruants Doctrine Such as are gods seruâ—â—â— shall be eâ— intreated and stand for good causes shall be persecuted maligned and euilly intreated as if they were murtherers and malefactours Though they deserue to be fauoured and loued yet they shall be hated cursed and contemned So it was with Moses when he came to Pharaoh moued him to let the people goe Exod. 5 1 2 5 6. Dan. 3 19 and 6 16. Acts 4 20 21. and 5 18. Iohn 16 2. 1 Kings 13 4. Thus was it with Eliah and Elisha thus was it with Michaiah Ieremy and thus it was with all the Prophets Math. 23 34. The reasons because the world hateth the Reason 1 truth and the professors of it The Preachers and professours of it because they manifest publish the truth Gal. 4 16 The truth it selfe because men loue darkenesse more then the light inasmuch as their owne deeds are euill Iohn 3 19. They are chosen out of the world therefore the world hateth them whereas if they were of the world the world would loue his owne Iohn 15 19. Secondly Satan is their enemy and seeth Reason 2 that by them his kingdome is in danger to be ouerthrowne hence it is that he rageth and raiseth persecution that thereby he may stop their mouthes stop the course of the truth Reuel 2 10 and 12 13. Thirdly God will haue his seruants tryed Reason 3 in their faith patience constancy and obedience Reuel 2 10. We must learne to walke through good report and euill report and bee ready to renounce all rather then the truth which we must buy at any rate Prou. 23 â— but neuer sel it though we might gaine all the world because all such gaine is the greatest losse Math. 16 verse 26. The vses follow First maruaile not at it wheÌ„ Vse 1 we see this come to passe neither condemne the truth or the professours of it 1 Iohn 3 13. Maruaile not if the world hate you Let vs comfort our selues with this consolation that it is no rare thing neither is our case singular neither do we suffer alone it hath beene the lot of all Christians nay of Christ himselfe let vs not seeke to be better then he was the seruant may not be aboue his Lord if they haue persecuted him they will persecute vs Ioh. 15 2. Christ himselfe pronounceth such as suffer for righteousnesse sake to be blessed for so did they persecute the Prophets that were before vs Math. 5 12. Many men in the world are discouraged from godlinesse of life and walking in a sincere profession because they see the godly persecuted and the vngodly to prosper and flourish therefore Iohn doth forewarne not to maruaile heereat because this ought not to seeme strange vnto vs it hath beene so from the beginning and so it hath continued The world though it be full of changes yet changeth not his nature neither taketh vpon it any other shape Wherefore we must not ceasse from godlines for hatred of the world but rather goe more zealously forward remembring the words of Christ Math. 11 12. The kingdome of heauen suffereth violence and the violent take it by force Secondly we must reioyce vnder the crosse Vse and be glad when we suffer for the truth not as euill doers 1 Pet. 3 17 and 4 15. but for well doing So did the Apostles Acts 5 41 so did the Hebrewes chap. 10 34. They considered with themselues that they had in heauen a better an enduring substance they accounted it a great honour that they were accounted worthy to suffer for his Name they knew that they were made partakers of the sufferings of Christ and that the trying of their faith would worke patience Iam.
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
he had beene said Thy seruant went no whither 2 Ki. 5 25. Or if they slaÌ„der and belye their masters or any way falsely accuse them as Ziba did Mephibosheth 2 Sam. 16 3. Or if they run away from their masters and will not tarry in their houses like the seruants of Shemei that fled from him 1 King 2 39. Or if they picke and steale from them as Onesimus did from Philemon or any way deale fraudulently falsly with their masters goods which he hath committed to their trust as the vniust steward did with his Lord Lu. 16 5 6 7. Let these look for no better dealing in times to come at the hands of their owne seruants but be well assured that it is iust with God to send them the like false and disobedient seruants as themselues haue beene to their masters Thus then we see how all inferiors shold be encouraged to honour their superiours because God will cause them to be honoured and on the other side be terrified from despising and dishonouring them lest another day he cause them also to be dishonoured Your children shall wander in the wildernesse forty yeares and beare your whoredomes c By whoredome we must vnderstand the punishment of the idolatry and infidelity of their fathers falling from God and ceasing to trust in him For as idolatry so infidelity is spirituall whoredome They were as a wife that had forsaken her husband and broken the couenant of her God So then obserue that according to the number of the daies in which the fathers had searched the Land eueÌ„ forty daies the children must beare their iniquities and wander too and fro forward and backward forty yeares before they should enter into the Land The doctrine from hence is this Doctrine The iudgements and punishments of God God visiteth the sinnes of the father vpon the childreÌ„ deserued and procured by the fathers sinnes and rebellions do oftentimes fal vpon their children and posterity they do not end and ceasse in themselues but descend to their stocke issue that liue after them Exod. 20 5. and 34 7 8. The reasons First because the children of Reason 1 men and their posterity though they be oftentimes infants and haue not vnderstanding to conceiue of sinne yet the same iudgements that belonged to the fathers sinnes shall light vpon them because God would therby shew his anger sore displeasure against their sins in that when it pleaseth him hee will punish those for their sinnes which as yet had committed no sinne at all Rom. 5 14 Gen. 7 4 and 19 25. Secondly touching those that are of ripe Reason 2 years they are of two sorts either wicked so like to their parents and then it is iust with God to bring his iudgements vpon them because he would shew himselfe displeased with their sins or else they are godly not tainted and defiled with them yet neuerthelesse there is other corruption enough in theÌ„ which may lustly worthily call for temporal iudgment Obiect But some haply will obiect that this may seeme to bee quite contrary to other Scriptures as Ezek. 18 4 â—0 where it is said The soule that sinneth shall die the death and againe The sonne shall not beare the iniquity of the father neither shall the father beare the iniquity of the son the righteousnes of the righteous shall be vpon him and the wickednesse of the wicked shall be vpon him I answer Answer we must marke the occasion of these words The children of Israel tooke vp a taunting prouerb against God and in their afflictions said The fathers haue eaten sowre grapes the childrens teeth are set on edge v 2. that is the fathers haue sinned and the children are punished These were quick-sighted to looke vp but they could not looke downe-ward vpon themselues they could see farther off but were blinde neerer home These were ranke hypocrites who had rather accuse God then themselues and as Adam cast the fault from himselfe vpon his wife Gen. 3 12 so do they from themselues vpon their fathers They neuer thinke of their owne eating of the sowre grapes they thought themselues free froÌ„ any sin that should procure such iudgements but God taketh the sons in the sins of the fathers and then punisheth them for their owne sins taking occasion from their fathers sins Euery mans sin shall be vpon his owne head so that though a wicked father be condemned yet his sonne not treading in his steps shall be saued And though God punisheth temporally for the sin of the father yet he doth not condemn any eternally for the same For as the godlinesse of the father shall nothing helpe the son to eternall life so his wickednes shall not hinder his saluation except he be wicked himselfe and walke in the steps of his wicked father Obiect But it wil peraduenture be said that Dauid sinned in the numbring of the people yet the people were punished many thousands were plagued for his offence 2 Sa. 24 15 17 and he escaped scot-free Loe I haue sinned and I haue done wickedly but these sheepe what haue they done Let thine hand I pray thee be against me and against my fathers house I answer Answer this is a certaine infallible rule that there is no vnrighteousnesse with God who is the Iudge of all the world Deut. 32 4. Lament 3 33 And touching the people though they were free from this sin of Dauid yet they had many other greeuous sins for which God might iustly punish them and God either for some secret or else some open sin had a quarrell against them as is plaine by these words 2 Sam. 24 1. The anger of the Lord was againe kindled against Israel and therefore he moued Dauid against them to say Go number Iudah and Israel It is not said that he moued Dauid against himselfe but against them So then their owne sin was the cause of the kings sin and the kings sin brought this punishment vpon them The cause he cause the cause the thing caused and therefore their sin was the cause of the cause of their punishment It may be they abused the peace plenty giuen vnto them after the three yeares of famine after the foure great battels which they had fought against the Philistims for it is hard to vse Gods blessings wel our corrupt nature being ready to turne good into euill and blessings into curses Deut. 32 6 15. Therefore the people are especially plagued because their sin was the first cause of al which sin he punished with the sin of Dauid God punisheth one with anothâ— and both of theÌ„ with that greeuous pestilence And touching Dauid we cannot say he altogether escaped vnpunished for God by one and the same plague and iudgement striketh many waies and many persons his sword hath many edges and cutteth euery way he vseth no rod that hath not many sharpe twigs nor no whip that hath not many cordes
good master will not turne out of his dores an olde seruant that hath beene faithfull to him but keepe him for the seruice hee hath done him in his youth and some will doe as much to their very dogge when hee is growne olde Much more then ought it to be so with the Minister hee should not bee turned out to the wide world but reape the fruit that hee hath sowne in his youth Others while they are in poore and low estate preach diligently but when they are once growne warme and haue feathered their nests and haue caught that for which they fished can bee content to holde their peace and hang vp their nets and say nothing at all These lye vnder a fearefull curse ◠16 Woe vnto them because they preach not the Gospel These men grow rich themselues but it is to be feared they make a poore people The flocke hath fedde them to the full but they will not feed the flocke but suffer them to remaine empty Secondly this teacheth what loue ought Vse 2 to be betweene the Minister and the people seeing there is so much required of one toward another If there bee true loue on the Ministers part toward the people it cannot be that he should giue ouer but rather spend his strength and his time onely for the good of those that are committed to his charge This made the Prophet Esay answer the Lord Esay 6.8 and 8.18 Heere am I send me When he heard the voyce of the Lord saying Whom shall I send and who will go for me Behold I and the children whom the Lord hath giuen me So doth Christ charge Peter as he loued him to feede his sheepe and his lambes Ioh. 21.15 On the other side it is a great discouragement to the Minister if hee finde not some loue againe from the people answerable in some sort to his care and diligence Neuerthelesse if he finde no fruits of loue from them it shall not excuse him if hee hold his peace forasmuch as God will giue him his reward vpon whom he is to depend Lastly great comfort should arise from Vse 3 hence to euery faithfull Minister and make him conscionable in his calling to know that God requireth of him to perseuere in teaching and therefore he must neuer giue ouer to speake in the Name of God Such as lay their hand vpon the plough and looke backe are vnfit for the kingdome of God Luke 9.62 As then it is said of euery Christian man that if hee be faithfull vnto the death hee shall receiue the crowne of life Reuel 2.10 so it is true of euery Christian Minister if hee bee faithfull in preaching the Gospel vnto the death hee shall receiue an incorruptible crowne of glory not otherwise The prophet Ieremy would haue ceassed crying and haue holden his peace but the word was as fire within him that it could not bee smothered and suppressed but the flame of it brake out We haue no promise except wee continue Let no man therfore faint and waxe weary let no man giue ouer but hold out constantly to the end 20 And the Lord spake vnto Moses and vnto Aaron saying 21 Separate your selues from among this congregation that I may consume them in a moment 22 And they fell vpon their faces and saide O God the God of the spirits of all flesh hath not one man onely sinned and wilt thou be wroth with all the Congregation 26 And he spake vnto the Congregation saying Depart I pray you from the tents of these wicked men and touch nothing of theirs lest ye perish in all their sinnes Now doth the Lord take the cause into his owne hand and reuealeth to Moses what hee will doe that he would vtterly destroy these conspirators and al that belonged vnto them Touching the prayer of Moses and Aaron who humbled themselues so soone as they heard the threatning of God it teacheth that Gods children haue soft and tender hearts if they heare the sound of Gods threatning behind them for it is as the cracke of a terrible thunder like to rent the hard rockes in sunder whereas the vngodly are senselesse and feele nothing albeit the threatning doe concerne themselues see more of this before chap. 14. Againe Behold the loue of God to the faithfull behold how in this destruction God prouideth for the safety of his seruants hee could doe nothing till they were departed and separated from the wicked The like we see in Gods dealing toward Lot hee being mercifull vnto him Gen. 19.16 for the Angels professe that they could doe nothing till he were gone v. 22. and chap. 18.32 We see then how the vngodly doe fare the better for the company of the godly for why were these seditious persons spared so long but because many good men were among them and so soone as they were departed from them the earth opened and swallowed some of them and a fire came from heauen and consumed others When the Sodomites were taken prisoners and carried away as captiues they were rescued and deliuered but it was for Lots sake because he was among them So then wicked men may thanke the godly for their deliuerance 2 King 3.13 14. Iob 22.30 Act. 27.24 And why doth God spare this wicked world Doubtlesse it is for his childrens sake but when once the number of them is accomplished then will he raine down fire and brimstone vpon the reprobate Now from this commandement of God giuen to Moses and by Moses to the people for the separating of themselues from the Synagogue and departing from the assembly of these sinfull men Doctrine we learne that they which haue society and familiarity with incurable and incorrigible persons Such as haue society with wicked persons shal be partakers of their punishment whē God commeth to iudge and punish shal be partakers of their punishment Gen. 14.12 The Sodomites had much good in that Lot was among thē but Lot had no good by his being among the Sodomites They were freed from captiuity because they had him in their company but he was led captiue by the enemies because he had them in his company The Scripture is plentifull in this point Pr. 9.6 and 4.14.15 Act. 2.40 Re. 18.4 Reason 1 The reasons are first because either they commit the same sinnes with them or els they are drawne after a sort to consent vnto them if not in word or deed yet at least by their silence and then it will follow in equity that they which consent with offenders shall also haue one punishment with them So it is with God in this case they that partake with other men in their sinnes shall also partake with them in the punishment For as there is an euill in word so there is an euill in silence Secondly all vnnecessary society is a countenancing Reason 2 and a confirming of them in their euil and consequently it keepeth them from a sight of their sins from turning vnto God
hath another two edged sword the sworde of his iudgement that shall cut vs in peeces and bring vs to vtter confusion If the former bee not sharpe enough to cut the cords of our sins which we haue so strongly twisted yet the latter shall be able to consume vs and wee shall not be able to resist it 33 And it came to passe as hee had made an end of speaking all these wordes that the ground claue asunder that was vnder them 32 And the earth opened her mouth and swallowed them vp and their houses and all the men that appertained vnto Korah and all their goods The threatning of the iudgement went before denounced by God pronounced by the mouth of Moses the execution followeth with wonderfull terror and astonishment on euery side when the earth which GOD had made firme and established by a perpetuall decree to stand fast vnder our feete could no longer sustaine and beare vp these wretches but swallowed them vp We see here that all the threatnings of God in their times and seasons come to passe and that all the elements are armed for the confusion and destruction of the wicked wicked â—dly crie â—od when â—oo late Now these rebels beginne to cry verse 34. but they cry out and howle when it is too late they should haue cryed vnto God for mercy and forgiuenesse while it was time and pardon was offered Thus no doubt did many men of the old world cry out when they were in the water but then the acceptable time was past they should haue watered their harts with the teares of repentance when Noah preached vnto them The Sodomites no doubt cried out when fire and brimstone was come downe vpon them but they shold haue cryed to God when hee cryed vnto them by Lot whom he sent among them But then was the time of iudgement the time of mercy was gone and past So it was with Esau when he had sold his birthright and lost the blessing he cryed with a great cry and a bittter but it was too late Heb. 12 17. Gen. 27 28. So did the rich man being in hell in torments Luke 16 23. then he called for mercy but mercie was departed from him Heere is time and place for mercy but there is no mercy to be had in hell The earth is the schoole of instruction hell is the house of correction There the Reprobate cry and yell where is nothing but weeping gnashing of teeth but it is without ease without end without profite They that could shedde neuer a teare to God in this life shall be constrained to shed abundance of teares in the pit of destruction The teares of repentance that we poure out ascend vp vnto heauen and are kept in a bottle of remembrance but the teares that are wrung from the reprobate in hell are neuer gathered vp nor regarded of God and are vtterly vnprofitable to our selues Let it therefore bee our wisedome to make vse of the time of Gods mercy and patience and know that there is no place of repentance after this life â—rine But to leaue this to our farther meditations â—us perâ—all com â—ruction consider with me in these fearefull examples of Korah Dathan and Abiram and their companions as well those that were swallowed in the earth as those that were consumed by fire the end of all Conspirators and seditious persons such as rise vp against Princes and lawfull Magistrates that are the Lords annointed haue their power from him they cannot prosper or haue good successe but are made examples to others The doctrine from hence assureth that seditions persons come to destruction to an vntimely death albeit timely enough in respect of their merits and deserts Such as resist lawful and publike authority are iustly cut off by that authority which they resist I will not handle this point at large as it would require I will be short in it as the life of these men also ought to bee Looke vpon the attainder of the two Eunuches that sought to lay hands vpon King Ahashuerosh Ester 2 21. In whose enditement though there were no fact found but onely a plot and purpose to haue done it yet they dyed as iustly as Mordecai was iustly honoured and rewarded for the discouerie thereof The Scripture is full of prohibitions and examples ratifying the same Eccle. 10 20. Prou. 24 21 22. Ier. 27 8. 2 Sam. 18 9. 16 23. This Dauid knew well enough For when Saul was deliuered into his hand and lay asleepe in his tent he would not kill him neither suffer any to touch him but said Who can stretch forth his hand against the Lords Annointed and be guiltlesse 1 Sam. 26 9 10. and 24 7 11. They that slew Ishbosheth and brought his head to Hebron vnto Dauid looking for a reward were indeed iustly rewarded with death and had their hands and feete cut off and were hanged vp 2 Sam. 4 11 12. hee required his blood at those wicked mens hands and tooke them away from the earth Heereunto come the words of Iezebel 2 Kings 9 31. Had Zimri peace which slew his master But we need not seeke so farre for forreine examples wee haue seene the truth of this oftentimes at home I may not forget the late examples very memorable and remarkeable I meane the righteous most deserued execution of those that prepared the powder and would haue lighted the match in that late monstrous Gun-powder Treason some of them hang in the aire others hanged themselues c. None escaped the hand of God or man And no maruell because such as fight against Reason 1 God from whom commeth all power and it is hee that setteth Princes vpon their throne Iohn 19 11. Rom. 13 1.2 Psal 75 7. Prou. 8 15. Daniel 2 21. He annointed Saul by the hand of Samuel to be Head ouer his people 1 Sam. 10.1 and he chose him to be King ouer Israel verse 24. He sent his seruant Eliah to annoint Hazael and Iehu the one to be King of Syria the other ouer Israel 1 King 19 15 16. The God of heauen gaue to Nebuchadnezzar a kingdome power strength and glory thogh he knew not God neither acknowledged the hand that set him vp Daniel 2 verse 27. 2. Chron. 9. verse 8. and 1 Chronic. chapt 28. verse 4. If then Caesar be ordained to be Caesar of God they cannot prosper that set theÌ„selues against Caesar because they set themselues against God Secondly such are seuerely punished because Reason 2 disobedience and disloyalty rebellion treason are not one sinne onely but the sinke of all sinnes and as Paul speaketh of another the roote of all euill An heathen man could say That Rebellion is all kinde of euill and as a Channell from whence they doe flow The first sparke of that fire is pride and ambition discontentment giueth it entertainement enuy bloweth the coales wrath malice increase the flame till all things farre and neere
then Christ is not yet risen from the dead ver 13 15 16. but he is already risen and death shall haue no more dominion ouer him Rom. 6.9 and if the head be risen then the members shall rise also The head cannot be without the members and how can that head be said to haue life in it if all the members should lie couered in the dust and neuer be vnited to the head neither one to another The second reason Againe if no resurrection then of all men the beleeuers were most miserable vers 19. Here they are vexed with sundry enemies Satan the world and the flesh Lazarus heere wanteth and suffereth hunger while the rich glutton is clothed with purple and fareth deliciously euery day Luk. 16.19 The godly weepe and lament while the vngodly reioyce and be glad Ioh. 16.20 At this stone the godly haue often stumbled Psal 73.2 3. Ier. 12.1 2. and from hence the reprobate take occasion to harden their hearts in wickednesse because they thinke there is no God will reward them that seeke after him Mal. 3.14 but they are greatly deceiued Psal 58.11 For woe were it to all Gods seruants if there were no resurrection eternall life But they are not the most miserable because they are pronounced blessed by the mouth of Christ Matth. 5.4 6 10 11. Luk. 16.25 2 Thess 1.5 6 c. The third reason Thirdly if there should be no resurrection of the godly from death to life then the first Adam should be more mighty and powerful then the second so that the second Adam should be impotent and weake if hee should not be able to deliuer them from the iawes of death Adam and Christ are compared vnto two trees Adam and Christ comâ—red and both of them communicate to Vse 4 their boughes and branches such things as they haue of their owne Adam was as an euill and rotten tree and therefore communicateth so men these properties and no better Christ is the good tree and full of sap and life and he infuseth into his members goodnesse and life and no worse then these It is not possible that an euill tree should bring foorth good fruite or a good tree euill fruit Mat. 7.17 Fourthly The fourth reason all our enemies and the enemies of Christ are to be taken cleane away made subiect to Christ and to vs ver 25 26. All shall be put vnder his feete Psa 8. and he must raigne vntill all his enemies be made his footestoole Psal 110.1 The last enemie of the head and members is death this shall be quite abolished at the last day and not before True it is that Christ himselfe can die no more Rom. 6.9 Heb. 7.25 yet hee accounteth it his enemie because it is an enemie to his children How death is Christs enemy and how ours and he accounteth that as done to himselfe which is done to any of his members Act. 9. And it is our enemie because it daily cutteth off part of our life and seeketh to take hold of it it weareth and wasteth our dayes by his messengers or harbengers to wit troubles and calamities sickenesses sores and aches it bringeth sundry paines and dolours it separateth the dearest and neerest friendes that euer were the body and the soule it leadeth the body captiue and clappeth it vp in a loathsome prison full of wormes and filthinesse and rottennesse it destroyeth that Tabernacle which was at the first a most glorious creature and as farre as lyeth in it it would depriue the body of eternall life and keepe it in ignominy for euer vnder the earth so that it is a most spitefull malicious enemy raging vpon vs without any mercy or compassion Fiftly The fift reason If there were no resurrection to what end and purpose are any baptized for dead if the dead rise not at all Verse 23. why are they then baptized for the dead This place is darke and commonly vnderstood of the Sacrament of Baptisme but then it will not necessarily proue the point for w e it is brought and it is brought to proue the resurrection Wherefore to make the Apostles reason good we must vnderstand it either of the washing and cleansing of the bodies of the deceassed as the word baptisme often signifieth Mar. 7.4 He. 9.10 for this was a common custome among the people of God that first they washed the dead bodies and then annointed them Act. 9.37 yea among the heathen themselues which was a certaine testimony to the liuing of the resurrection of the bodies of the dead To this purpose doth Seruius alledge an old verse of the Poet Ennius Tarquinij corpus bona foemina lauit vnxit Serui. in Aeneid lib. 6. That is A certain deuout woman washed and annointed the body of Tarquinius The like doth Pliny auouch in one place of his naturall histories Pliny as the same Seruius testifieth and expresseth the cause that thereby they might make tryall whether the vitall spirits yet remained in the body or not And Virgil Virgil. Acâ—â—â— lib. 6. declaring how the Trojanes solemnized the funeral of Misenus hath these words Pars calidos latices ahena vndantia flammis Expediunt corpusque lauant frigentis vngunt That is Some brought the waters warm with heat and cauldrons eke appoint The body cold they wash and then with ointments it annoint These witnesses doe sufficiently prooue that the Gentiles did ordinarily vse to wash their dead and then to annoint them and this was a very ancient practise among them Or else we may vnderstand the place of the death and afflictions of the Saints of GOD which they suffer for righteousnesse sake in which they are ouerwhelmed as the body is plunged in the waters and thus the word is taken Luk. 12.50 Matth. 20.22 23. where our Sauiour calleth them backe from their ambitious thoughts of superiority ouer their fellowes and warneth them to prepare themselues for troubles yea for death it selfe This is the cup that all must drinke off 2 Tim. 3.13 Act. 14.22 Baptisme properly signifieth a dipping or plunging into the water and the crosse is a certaine plunging into calamities Thus then the reason is framed If there be no resurrection then should they doe foolishly that would seale vp the trueth of the Gospel with their blood and lay downe their liues for the testimony of God but such as resist vnto blood and suffer persecution for the words sake are not foolish Life is precious and deare vnto them as well as vnto others they would not therefore be so lauish and prodigal of it as to lay it downe except they looked for a better life which the Apostle farther amplifieth by his owne example Matth. 10.39 33. 2 Tim. 2.12 and 4.7.8 1 Cor. 15.30 31. Act. 5.41 16.25 Ioh. 21.19 â—he sixt reaâ—n Lastly the Apostle reasoneth thus If there be no resurrection of the flesh then the Epicures and Libertines taught well that
betweene sinne and sinne both in nature and in the punishment due vnto them some are greater some lesser some worther of greater punishment and some of lesser yet the least sin committed in thought and motion deserueth euerlasting death and separation from the gracious presence of God if he deale with vs according to the rigour of his iustice and looke vpon vs without the satisfaction of Christ The writers and teachers of the Popish Religion publish to the world that wee hold the sottish Paradox of the Stoikes that all sinnes are equall The Papists slander vs 〈◊〉 make all siâ— equall the contrary whereof is manifest in the harmony of the confessions of our Churches And why do they slander vs with this dotish doctrine or vpon what foundation doe they ground this accusation forsooth because we hold that all are mortall But this is a weake consequent and will not proue the point for which they alledge it All men are mortall euen Princes as it is said in the Psalme 82.6 shall we hence conclude that the people are equall to Princes because they are alike subiect to mortality In the breach of the seuenth commandement there are sundry sortes of vncleannesse and incontinency forbidden as fornication when men defile themselues with filthy harlots and concubines adultery betweene them that are married incest committed with such as are neere in consanguinity or affinity the sinne of the Sodomites Who leauing the naturall vse of the woman burne in lust one toward another man with man working filthinesse Rom. 1.27 reuenged with fire and brimstone from heauen Gen. 19. Among all these seuerall kindes there are degrees of sinne one is greater then other adultery worse then fornication incest then adultery and Sodometry then them all and all these by the confession of the Papists themselues are mortall and yet by their owne confession also one is more heinous and horrible then the other If then their conclusion bee good against vs that we hold all sinnes to bee equal because we teach that they are mortall how should it not stand as strong and firme against themselues that they also hold all these sinnes to be equall fornication as bad as incest and adultery as heinous as Sodometry because they teach that they are all of them mortall The like absurdity wee might easily inferre against them in the rest of the commandements and that out of the Roman Catechisme But to vnderstand this point the better let vs consider that our Churches teach no other doctrine then the Scriptures teach that as all sinnes proceede out of the same fountaine of corruption and infidelity so all of them make vs guilty of eternall death and damnation vnlesse we obtaine pardon by faith in the Mediatour Christ Iesus Luke 12.47.48 All sinnes whether committed of ignorance or knowledge deserue stripes either many or few and these stripes are no other then eternall punishments as appeareth by the wordes of the Apostle 2 Thes 1.8 so that they which know not God neither beleeue the Gospel shall be punished in hel because according to the opinion of the Papists themselues when the Lord shall come in flaming fire to iudge the quicke and the dead Purgatory shal vtterly ceasse and be no more the prison dores shall be broken the fire shall be quenched the place shall be emptyed and the poore soules shall be discharged then shall be a gaile deliuery they shall be quit by Proclamation To vnderstand this the better we must know that sinnes may bee said to bee mortall or veniall three wayes â—s may â—d to bee â—ll or veâ—â—hree â—s First in regard of the euent Secondly in regard of the cause Thirdly in regard of the nature of the sinnes themselues They are veniall in regard of the successe or euent which doe obtaine pardon and when forgiuenesse followeth them though they be in themselues most greeuous as 1 Ioh. 5.16 where the Apostle calleth those onely sinnes vnto death whose reward certainely is eternall death and those not to death which may bee forgiuen howsoeuer in their own nature they merit damnation Thus we may say that Dauids adultery and murther were veniall sinnes because howsoeuer in the nature of them they were deadly yet were they veniall in regard of the euent because Nathan said vnto him The Lord hath put away thy sinne thou shalt not dye 2 Sam. 12.13 â—ss ordin in â—r 11. No sinne is veniall so long as we follow it and no sinne is mortall when once we forsake it Pro. 28.13 All sinnes are made veniall by repentance no sin is veniall without repentance Secondly sinnes may bee said to bee veniall in regard of the cause from whence they proceed whereupon they sooner obtaine pardon because they are not done of malice and a setled purpose but of ignorance and infirmity as Paul sheweth this to bee the cause why his sinne was veniall vnto him and why he obtained mercy and forgiuenesse because he did it ignorantly through vnbeleefe 1 Tim. 1.13 And in the fifteenth Chapter of this booke it is said the Priest shall make attonement when a priuate person or the whole Congregation hath committed any thing through errour or ignorance and it shall be forgiuen them for it is ignorance Numb 14.25 These sinnes springing from this fountaine are damnable in themselues from hence it came that Paul was a persecuter and a blasphemer but the Father of all mercies and compassions gaue him pardon because hee sinned of ignorance and infirmity So then his sinnes were veniall in regard of the euent and of the cause But sinne considered in the nature of the thing it selfe is not veniall but deserueth temporall and eternall punishment Now the Papists themselues teach â— Popish 〈◊〉 of 〈◊〉 sinne that sinne is truely and properly called veniall when it is so in it owne nature and deserueth onely a temporall punishment either in this life or in the life to come so that if God would examine it and enter into iudgement with it according to his most rigourous and seuere iustice hee could not punish it with eternall death for as much as in it owne nature it deserueth pardon or at least some slight or temporall punishment And of these the controuersie is betweene the Church of Rome and vs and not of those that are veniall by the euent or by the cause But the Scripture teacheth vs that all sinne is the transgression of the Law 1 Ioh. 3.4 This is a true and perfect definition of sinne for euery transgression of the Law is sinne and euery sinne is a transgression of the Law From whence wee reason thus Euery transgression of the law is worthy of death Euery sinne is a transgression of the Law Therefore euery sinne is worthy of death The first part is plainely proued by many places Gal. 3.13.10 Deut. 27.26 Matth. 5.22 whereby it is manifest that the Prophet the Apostle and Christ himselfe speake generally without limitation that whosoeuer committeth any
yea the least sinne lyeth vnder the curse and wrath of God Now they that are wretched and accursed are adiudged worthy of death by the sentence of Christ himselfe the Iudge of the world Matth. 25.41 and none can bee free from this curse of the Law but by the death of Christ Gal. 3.13 and hee dyed not onely for the greatest but for the least sinnes 1 Iohn chapter 1. verse 7. the least of them cost him dearely or else we must haue payed deare for them This point was expressed vnto vs before chapter 15. verse 30. for as the soule that committed ought presumptuously or with an high hand must bee cut off from his people so if ought bee done by any man through ignorance verse 24. a yong bullocke shall be offered for a burnt offering to be a sweete sauour vnto the Lord and thereby an attonement shall be made verse 25. Now by this offering of euery priuate man or of the whole Congregation they were taught that themselues had indeed deserued death and that they were deliuered by the sacrifice of Christ as the Lambe that taketh away the sinnes of the world represented by the blood of these sacrifices This is so plaine throughout the whole Law of Moses that the sinnes committed thorough errour and ignorance euen the least they could doe were neuer remitted and forgiuen vnto them but through the benefit of the Mediatour Christ Iesus who suffered death for them and therefore the smallest sinnes deserued death and made the committers guilty in the sight of God If any should answer vnto this that it doth not appeare that an offering was alwayes offered for the least sinnes of all because some were wont to be washed away with water let him know that by that washing and by that water the blood of Christ also was signified as well by the death of the sacrifices as the Apostle teacheth Heb. 9.10 11. and he ioyneth the blood and water together and with both the people were sprinkled verse 19. So then not onely they are pronounced accursed as some of the Iesuites cauill Durae contr â—â—bitak p. 279. that commit most horrible sinnes as murther adultery and the like but he that continueth not in all or else we shall frustrate the whole discourse and disputation of the Apostle A Iesuiticall shift And therefore this is but a Popish shift to help at a dead lift For the Galatians might answer that they had all or the most part of them abstained from those heinous crimes and coulde not bee touched iustly with them and therefore they might haue iustification by the Law Against this iustification by the Law the Apostle doth purposely reason that none can be iustified by the Law because none can keep the Law and he is accursed that continueth not in all things Forasmuch therefore as all are pronounced to be cursed and execrable vnto God which commit the least and smallest sinne and that they are worthy of death that are cursed and execrable it followeth that euery transgression of the Law is worthy of death Obiect But Bellarmine obiecteth the saying of the Apostle Iames chap. 1.18 Sinne when it is finished bringeth forth death therfore vntill it be finished it doth not bring forth death Answer But he should conclude Sinne before it be perfected doth not deserue death for these are two seuerall points and both rest to be prooued First of all this is a weake collection Sinne once finished gendreth death therefore not finished it doth not gender death If a man should reason in this manner the reasonable creature is mortall therefore the creature except it haue reason is not mortall he should conclude fairely but falsely for the beasts and make them noble creatures Or thus All Princes though they be Gods deputies and vicegerents and susteine his person yet are mortall therefore men except they sustaine the person of God are not mortall These we see are weake consequences and yet they are altogether like to our aduersaries as shall appeare if wee consider the wordes and circumstances of the Apostle For his purpose is to describe the proceeding of sinne in vs and to declare that our sinnes are not to be imputed vnto God but to our selues to our concupiscence which seeketh occasions on euery side stirreth vp euill desires bringeth foorth actuall sinne and then sinne leadeth the way to death howbeit from hence we cannot gather that sinne bringeth not death vnto vs except it be finished But what shall we say of euill thoughts that neuer come into act As for example the Pharisees thought and taught that except a man did commit murther and by shedding blood did take away life he was not guilty of eternall death and except he committed adultery he sinned not against the Law But Christ himselfe sheweth that whosoeuer is angry with his brother vnaduisedly is guilty of death and he also that looketh on a woman to lust after her Matt. 5.22.28 Neither of these commit the outward deed and yet because they haue giuen consent the Papists themselues hold that they are guilty of eterall death therefore a sinne committed in thought onely deserueth death albeit it be not finished in the worke euen by their owne confession and themselues being iudges It were endlesse to follow these fellowes and to trace them out in all their shifts they haue so many windings and turnings which argue a bad cause but one more I cannot passe ouer that Bellarmine will haue sinne finished to be nothing else but sinne consented vnto and that concupiscence shall not be sin except it bee consented vnto neither yet bee worthy of death But this is directly against the Apostle and against his owne doctours For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle vseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ia. 1.18 signifieth to perfect fulfill by worke And so doth Thomas Aquinas vnderstand the same and others also Aquin. Comment in Iacob 1. Gagnae in Iacob 1. But to turne him out of these cauils we will for this time grant so much as he requireth what then will hee answere concerning originall sinne It is already defined in the Councell of Florence that they are worthy of eternall death that are onely guilty of originall sinne albeit they haue not sinned after the similitude of Adams transgression Rom. 5.14 That is which neuer committed actuall sinne So then to reason in this sort Sin finished bringeth forth death therefore except it bee finished it bringeth not forth death is a false conclusion Consider this yet farther by another contrary saying of the same Apostle touching good deedes chap. 1.12 Blessed is the man that endureth tentation for when hee is tryed he shall receiue the crowne of life No man can reason from hence thus The man that endureth tentation when he is tried shal receiue the crowne of life therefore hee that is not tryed shall neuer receiue that crowne And yet this hath the same force and looketh the same way with
had numbred the people after God sent him this word and offered him the choise of famine or sword or pestilence he saide I am in a wonderfull streight let vs now fall into the haÌ„d of the Lord for his mercies are great and let mee not fall into the hand of man Who had not rather receiue punishment at his fathers hands of whose loue he is assured then to bee punished with the strokes of an enemy that loueth him not but hateth him to the death Men are proud and cruell fierce ambitious but God is full of compassion and his mercy endureth for euer he knoweth whereof we were made Psal 103.14 Psalme 78 39 he remembreth that we are but dust hee considereth that we are mortall yea a winde that passeth and commeth not againe He will not suffer vs to bee tempted aboue that wee are able to beare Hitherto the Lord hath visited vs with his mercifull and gentle corrections famines sicknesses and strange diseases Let vs behold his gracious dealing toward vs and profit by these fatherly admonitions for if he should deliuer vs into the hands of barbarous and beastly enemies we should soone discerne the difference betweene the louing chasticements of a father and the bloody strokes of an enemy 22 Then they departed from Kadesh and the childreÌ„ of Israel euen al the congregation came vnto Mount Hor. 23 And the Lord spake vnto Moses and Aaron in Mount Hor neere the border of the land of Edom saying 24 Aaron shall be gathered vnto his people for he shall not enter into the Land which I haue giuen vnto the children of Israel because yee rebelled against my commandements at the waters of strife 25 Take Aaron and Eleazar his sonne and charge them to come vnto this Mount 26 And cause Aaron to strip off his garments and thou shalt put them vpon Eleazar his sonne then Aaron shall be gathered vnto his Fathers and shall dye there 27 And Moses did as the Lord had commanded for they went vp vnto Mount Hor in the sight of all the congregation 28 And Moses caused Aaron to strip off his garments and he put them vpon Eleazar his son and Aaron dyed there in the toppe of the Mount So Moses and Eleazar came downe from off that Mount 29 And when all the Congregation saw that Aaron was dead all the house of Israel wept for Aaron thirty dayes Hitherto of the Ambassage of Moses to the King of Edom These words containe the third and last part of the Chapter to wit the death of Aaron after the people were remooued from the borders of the Edomites For albeit the King did so vnkindly deny them any passage yet Moses and the Israelites doe not oppose themselues against them or attempt to breake through by force of Armes multitude of men and dint of sword but passe by their borders peaceably and fetch a compasse about their land True it is those enuious Edomites were worthy to perish and to be vtterly destroyed for their inhumanity yet because the time was not yet come wherein the Lord had prophesied and promised that the elder should serue the yonger Gen. 25 23. therefore the Israelites commit vengeance to the Lord to whom it belongeth Rom. 12 19. Now in these verses we see how God beginneth to execute the former threatning against Moses and Aaron For heere wee are to consider three things First the death of Aaron Secondly the succession of his sonne Thirdly the mourning of the people The father dieth the son succeedeth the people lamenteth the death of the high Priest If Aaron had dyed without any prediction and foretelling of his death all men might haue thought it had fallen out at aduentures and ascribed it wholy to the decaying of strength wasting of nature but being reuealed to Aaron himselfe and manifested to the whole Congregation both the time when and the place where he should die it appeareth that his daies were numbred and his yeeres limited which hee could not passe As then God had determined the death of Aaron and denounced his shutting out of the land of Canaan so that sentence is heere executed vpon him Deut. 34 4 5. the other concerning Moses is reserued vnto his time appointed of God In this place God commanded both of them what to doe euen to ascend vp to the Mountaine and sheweth that Aaron shall die there for his disobedience whose garments must be pulled off and put vpon Eleazar lest by touching of the dead the holy garments should be defiled After this commandement followeth their obedience agreeable to the same they come vp to the Mountain Aaron is stripped Eleazar is cloathed with them Aaron without feare of death or longer desire of life or prayer for life departeth in peace according to the word of God he is gathered to his Fathers Moses and Eleazar descend from the Mountaine Moses Eleazar and the people mourne for Aaron thirty daies Verse 23 24. And the Lord spake vnto Moses and Aaron We see heere according to the former threatning pronounced by the mouth of God verse 12. that Aaron cometh not into the land of Promise but dieth in Mount Hor. We learne heereby Doctriâ— God-thrâ—nings are 〈◊〉 compâ—â—â—â— that the threatnings of God are accomplished Howsoeuer his iudgments are many times deferred and his punnishments prolonged because hee is patient toward vs and would haue no man to perish but would haue all persons come vnto repentance yet in the end all his threatnings shall be verified and fulfilled in their times and seasons Consider this truth in our first parents Ge. 2 17. â— 3 7. God threatned them that if they did eate the forbidden fruite they should die the death we see the effect in them and all their posterity throughout al times and generations Behold other threatnings of God wee shall alwayes reade the execution after the denunciation So when God by the Ministery of Noah a Preacher of righteousnesse 2 Peter 2â— had threatned to destroy the whole world if in an hundred and twenty yeeres they repented not wee see how he brought in the flood vpon the world of the vngodly swept them away from the face of the earth which they had corrupted with their cruell and vncleane conuersation This we see likewise taught vnto vs throughout the bookes of the holy history of Ioshua The man is cursed before the Lord Ioshua 6â— that ryseth vp and buildeth the City Iericho he shall lay the foundation thereof in his eldest sonne and in his yongest sonne shall he set vp the gates of it meaning therby that whosoeuer should attempt to builde this City he should pay for it deerely because what time hee layeth the foundation of the wals his eldest sonne shall dye and when hee setteth vp the gates and hath finished it his yongest sonne shall dye When this threatning seemed quite forgotten and consumed with the rust of time God doeth bring it to passe as we
children partakers of his victory And the Apostle Paul confirmeth the same Rom. 16 20. The God of peace shall tread Sathan vnder your feet shortly Wherefore albeit there bee in this life and wicked world many beastly minded men that spread their armes far and neare seeme euen to dazle the eies of others through their riches honors power friends aliance might credite possessions dominion ouer others so that none dare mutter a word against them yet the time is appointed cometh quickly that the godly shall sit in thrones of glory iudge these wicked wretches that haue beene enemies to the Church they shall stand at the bar like poore caitiffes and receiue froÌ„ Christ and his Saints the sentence of condemnation as 1 Corinth 6.2 3. Paul calleth the Saints of God to consideration of this prerogatiue and checketh them that they would submit themselues to the vngodly Doe ye not know that the Saints shall iudge the world If the world then shall bee iudged by you are yee vnworthy to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that pertaine to this life If then the Lord bring the wicked downe and make them stoope to his seruants in these dayes of their pilgrimage wherein iniquity is often aduanced how much more shal we see our desire vppon our enemies when Christ which is our life shall appeare Col. 3 4. 1 Iohn 3 â— for then we shall appeare with him in glory and bee made like vnto him and see him as he is This the Prophet assureth the Church Mal. 4 2 3. Albeit therefore we be persecuted pursued in this life and finde no rest or refreshing any where yet there shall be a sudden change of our condition when we shall triumph with Christ ouer all principalities and powers that lift themselues vp against God who shal â—â—ue shame and contempt powred vpon them The coming of Christ shall lighten things hidden in darknesse and make a manifest difference betweene the godly and the vngodly Let vs waite for his glorious appearance let vs hold fast till he come that which we haue that no man may take away our crowne This Christ our Sauiour who hath ouercome the world assureth Reuel chapter 2. verses 26 27. Hee that ouercommeth and keepeth my worke vnto the end to him will I giue power ouer Nations and hee shall rule them with a rod of iron and as the vessels of a Potter shall they be broken And the Apostle Peter assureth vs that the Lord is not slack of his coming as some men count slacknesse but is patient toward vs that we should not perish but come to repentance But the day of the Lord will come as a theefe in the night â— 3 8 9 10 in the which the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp Then woe shall be to the wicked then they shall be cast down and neuer be able to rise againe then they shall howle and weepe and lament and neuer bee comforted againe whereas the godly shall lift vp their heads because their redemption draweth neere When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you but to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels 2 Th. 1 6. This therefore is a great comfort vnto vs giueth peace to our soules that he will deale with all the vngodly as Ioshua did with the Kings which he had conquered and subdued in battell For he commanded them to be brought out of the Caue where they were hidden and called for all the men of Israel and saide vnto the chiefe of the men of war which went out with him Come neere set your feet vpon the necks of these Kings and they came neere and set their feete vpon their necks and Ioshua said vnto them Feare not nor be faint-hearted but be strong and of a good courage for thus will the Lord do to all your enemies against whom ye fight Iosh 10 24 25. So wil Christ Iesus deale with al our enemies who is the Captaine of the Lords host he will poure shame and contempt vpon them and therefore let vs not stand in feare of them to turne out of the right way and to forsake our profession but be stedfast and vnmoueable abounding alway in the work of the Lord forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death we shall receiue an incorruptible crowne of glory Vse 3 Lastly obserue and marke how God magnifieth the Ministry and is able to enforce the wicked to the acknowledgement of himselfe and the true Ministers of his word and let this comfort vs in the midst of all contempts and disgraces of our God of our religion of our faith and of our persons Ah we Ministers despised by prophane men let vs marke and consider this and lay it vnto our hearts let vs beare their contempts contumelies thrown vpon vs. In their extremities they shall acknowledge vs they shall reuerence our Calling they shall magnifie our Office our Ministery and Doctrine they shall iustifie vs desire our prayers they shall stoope they shall stoope when it pleaseth God And let this suffice all true Teachers Preachers of the Gospel of Christ that the power of the truth is such as that it maketh the enemy bow the knee vnto it which before seemed to haue no ioynt to bend This is the time which the Lord hath made let vs reioyce and be glad in it when he giueth vs a comfortable experience of this doctrine that the enemies of God and our enemies are driuen to resort and repaire vnto vs and such as made iestes and songs of the word and of the Ministers of the word cry out O Ezek. 33 31. how beautifull are the feete of them which bring glad tydings of good things Rom. 10 15. There is none of vs all poore contemned men that labour in sincerity in the vineyard of God beare the burden of the worke and the heate of the day but sometimes God lifteth vp our heads and honoureth vs in the world that we should not sinke downe vnder the burden and maketh our mortall and greatest enemies beseech vs to be good vnto them and to helpe them in their extremities The people of Israel despised the ministery of Samuel would not hearken vnto him but when they saw the lightning and heard the thunder and felt the raine at that vnseasonable time They feared the Lord and Samuel exceedingly and they saide vnto him Pray for thy seruants vnto the Lord thy God that we die not 1 Sam. 8 7 and 12 18 19. Let this profitable meditation of Gods mercy toward vs deuoure and swallow vp all disgracing and defacing of
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
to all men how to carry this whole history and make one part to agree with another The first conclusion is that Balaam was a lewd and wicked man The first conclusion True it is if we looke into his bare and naked words without the matter and examine his sayings without his practises he may seeme a very faithfull and right religious man yea a most worthy and notable Prophet He hath God alwayes in his mouth and at his fingers ends he will not resolue the messengers before hee haue asked counsell at the mouth of the Lord if hee might haue an house full of siluer and gold he cannot goe beyond the word of the Lord his God to do lesse or more he telleth them he can deliuer nothing vnto them but what he receiueth of the Lord. But if we consider the matter aright and try his fayre speeches by the touch-stone of his foule life and measure his wretched actes with his wicked counsels we shall easily discern in his smooth carriage a deepe dissembling and the Lord to be sparingly in his hart that was abundantly in the mouth He had a prophane minde euill meaning louing the wages of vnrighteousnesse and being carried away with desire of money which is the roote of all euill to curse the people of God as the Apostle teacheth therefore he was rebuked by a dumb beast for his iniquity Hee also was Balaks schoole-master and instilled the greatest mischiefe that might be into his heart informing him how to subdue the people of God and teaching him how to lay a stumbling blocke before the children of Israel Reuel 2. to draw them to spirituall and bodily fornication when he saw that by his charmes hee could not preuaile against them And albeit the Israelites were encreased as the Fish in the Sea and as the Stars of Heauen wherein were many thousand persons that could not discerne betweene their right hand and their left hand yet he was ready and willing to curse where GOD had not cursed And as a wretched death followeth a wicked life so the iustice of GOD found him out lurking among the Midianites Numb 31 8 to verifie the threatning of the Prophet As he loued cursing so it fell vpon him and as hee loued not blessing so was it farre from him as hee cloathed himselfe with cursing like a raiment so it entred into his bowels like water like oyle into his bones Psal 109 17 18. Thus we see as his life was so was his death a curssed beginning a fearefull ending God swept him away by a violent sodain death together with those that set him on worke that as they conspired together so they might be consumed together If then he be a wicked man that intendeth to curse the people of God that hath his heart possessed with couetousnesse that loueth the wages of vnrighteousnesse that layeth a baite and snare to entangle men in euill that seeketh to draw vpon them the wrath of God and after all is slaine by the sword of those whom hee intended to destroy himselfe falling into the pit which he had digged for others then the first conclusion holdeth as a certaine truth that this Balaam whatsoeuer vizard of piety and holinesse he pretend and put on in outward shew was indeed a very lewd and wicked man The second conclusion The second conclusion is that Balaam was no true seruant of God but an open Idolater This confirmeth further and giueth strength to the former point As he was lewd in his life so he was corrupt in his religion one of the idolatrous Gentiles an aliant from the Common-wealth of Israel a stranger from the couenant of promise For whether he were one of the Midianites as some imagine or whether he were one of the Aramites as we declared before whether hee were sent for neerer or further off the conclusion holdeth that hee was none of the Israelites Rom. 9 4 to whom pertaineth the adoption of Sonnes the Arke of the Couenant the Tables of the Law and the seruice of God Moreouer when he was come into the presence of Balak Numb 22 41 and 23 1 2 they both went vp into the high places of Baal where that abhominable Idoll was worshipped where no doubt they serued Baal in the Idols Temple Besides it is apparent in the whole history following that he ioyned with Balak in his idolatrous sacrifices If then hee had not beene one of the Idolaters he would not haue gone to that Idoll nor haue erected new Altars contrary to the will of God who would onely be serued in the place that himselfe had appointed The third conclusion The third conclusion is that Balaam was a very witch and wizard a false Prophet but a true sorcerer famous or rather infamous for his diuellish magicke which he practised among the wicked and idolatrous Nations Such a one was Simon that sorcerer mentioned in the Acts of the Apostles chap. 8 9 10 11 and 13 6 8 who vsed witch-craft and bewitched the people of Samaria saying that he himselfe was some great man to whom they gaue heed from the least to the greatest saying This man is that great power of God and they gaue heed vnto him because that of long time hee had bewitched them with sorceries Such a one also was Elimas who was likewise a Sorcerer a false Prophet the childe of the diuell and an enemy of all righteousnesse withstanding the preaching of the Gospel hindring the hearing of the word and peruerting the straight waies of the Lord. So had this Balaam throgh his enchantments and superstitious artes obtained a great name farre neere among the Infidels so that they resorted to him as to an Oracle and esteemed him as an Angel of God being able to helpe or to hurt to further or to hinder to blesse or to curse whomsoeuer he pleased Such were wont to be in great fauour and credite with Kings and Princes as appeareth by the enchanters of Pharaoh Exod. 7 11 22 and by the Sorcerers and Astrologians of Nebuchadnezzar Dan. 2 2 who were oftentimes called into their presence and brought before them as men in whom their speciall delight was their confidence reposed These men howsoeuer they were magnified in Princes Courts and had an honourable name among the Nations that knew not God yet were prophane Prophets of prophane men the very chaplaines of the diuell practising charmes and coniuring which by the iudiciall Law of God was death Exod. 22 18. Thus the Scripture calleth him a Sorcerer in plaine termes and expresse words Iosh 13 22. Balaam the sonne of Beor the soothsayer did the children of Israel slay with the sword among them that were slaine The word which the holy Ghost there vseth is Chosem which signifieth one that diuineth by diuination and fetcheth answers from the diuell whom they tooke to be God and it is one of those eight sorts of witches and practisers by diuels mentioned in the 18
they would not enter into their fieldes they would not meddle with their vineyards they would not drinke of their water freely yet see with what a terror and trembling they were stricken at the approch of the Israelites neere their borders And this was the heauy hand of God vpon them as Moses declareth Deut. 2. This day will I begin to send thy feare and thy dread vpon all people vnder the whol heauen which shall heare thy fame and shall tremble and quake before thee Heereby we learne for our instruction That the enemies of God and his people are many times afraid where no true cause of any feare is Doctrine Euil men fear where no feare is Euill men are often afrayd of the people of God that faine would liue in peace So Saul liued in continual feare of Dauid 1 Sam. 18 15 29 he was vexed disquieted in heart and neuer in rest although hee weâ—e harmlesse though he sought peace and ensued after it yea the more Dauid prospered the more Saul feared him So did Pharaoh and the Egyptians feare the Israelites when they began to multiply and increase in abundance Exod. 1.12 Thus Herod feared Iohn knowing that he was a iust and holy man reuerencing him greatly hearing him gladly doing many things at his preaching Mark 6 20. Thus the high Priest feared the Apostles and the officers of the people Acts 5 26. WheÌ„ Herod and the rest of Ierusalem heard of the birth of a new King they were greatly troubled and perplexed in mind Mat 2.3 Al these things confirme the truth of this doctrine verifie the saying of the wise man The wicked flye when none pursueth but the righteous are bold as a Lion Prou. 28 1. Reason 1 The Reasons are these First because an euill man carrieth in his owne bosome a conscience for sinne which striketh and accuseth him which citeth and summoneth him before the barre of Gods iudgement seate Albeit no man can bee deposed against him albeit none can giue sentence and iudgement against him yet hee carrieth that about him which is instead of all Mala mens Tert. 〈…〉 1. sc 2. malus animus as the Poet sayth An euill minde an euill meaning an euill conscience arraigning him at the Tribunall of the eternall Iudge who shall giue to euery one according to his workes It shall serue as plaintiffe witnesse iudge and executioner against him This is confirmed vnto vs by many examples in the word of God When Cain had slaine his owne brother shed his innocent bloode which cryed for vengeance vnto heauen the reuenging hand of God pursued him Gen. 4 10 12 17. liuing as a runnagate and vagabond vpon the earth and fearing the sight of euery creature to bee armed against him he began to build a City to hide his head to yeelde him comfort to prouide for his safety and to defend him from iniury but there also the iustice of God ouertooke him the vengeance of his hand followd him and he was driuen from that enterprize The like we see in Belteshazzer Dan. 5.56 when there appeared fingers of a mans hand which wrote ouer against the Candlesticke vpon the plaister of the wall of the Kings Palace albeit hee knew not the substance and signification of the miracle whether it fore-shewed good or euill yet he carryed his witnesse with him that could not be bribed or corrupted so that his countenance was changed his thoughts were troubled the ioynts of his loynes were loosed and his knees smote one agaynst the other This terror of conscience the Lord fortold as the punishment of sinne Leu. 26 17 36 37. and Deuteronomy 28. verses 65 66 67. Againe no maruel if the wicked be oftentimes Reason 2 smitten with feare as with the spirit of giddynesse because they want the shielde of Fayth and the helmet of Hope which are as two strong Anchors to hold the shippe that it be not shaken in peeces with the stormes or dashed on rockes or drowned in the water or swallowed in quicke-sands A liuely fayth in the Sonne of God is the mother of all true comfort the peace of the soule the life of good workes the key of heauen for beeing iustified by Fayth Rom. 5 1. We haue peace toward God through our Lord Iesus Christ and reioyce vnder the hope of the glory of God Wee haue not receiued the spirit of bondage to feare againe but we haue receiued the spirit of adoption whereby we cry Abba Father Ro. 8 15. We haue boldnesse against the day of Iudgment there is no feare in loue but perfect loue casteth out feare for feare hath painfulnesse and he that feareth is not perfect in loue 1 Iohn 4 17 18. The stronger our faith is the lesse is our feare as one increaseth the other decreaseth If our faith bee little our feare is great as our Sauiour sheweth in the example of his disciples tossed with a tempest on the sea crying vnto Christ saying Master saue vs we perish Mat. 8 25 26. who saide vnto them Why are yee fearefull O ye of little Faith Now let vs come to the Vses If this be the Vse 1 nature of the wicked that he carrieth about with him a troubled and trembling conscience then a wicked man is a very coward faint-hearted being afraide of euery thing True it is there are many who neyther feare God nor the diuell who seeme to be valiant to aduenture their flesh and to expose themselues to desperate dangers in fighting and quarrelling as the manner of sundry Ruffians and swashbucklers is who feare not to meete any man in the field at any weapon and for euery crosse word are ready to giue the stab yet bring these ventrous and foole hardy fellowes to encounter hand to hand with the enemies of our soules to wrastle against spirituall wickednesses in high places and to striue as for life and death against pride prophanenesse against concupiscence of the flesh and contempt of the word against idle games of euill report against our lustes and sins which fight against our owne soules we shall see no childe so weake and willing to turn his heeles as these Ruffian-like spirits who albeit they walke with long blades by their sides or long poles on their neckes and iet vp and downe as â—ords of the earth ready alwayes to lay the hand vpon the dagger and to pick a quarrell at euery word yet they haue not the hand or the heart to strike one stroke to conquer sin and the tyrany of the diuell in themselues but yeeld themselues like slaues and captiues to do his will and are led away to destruction as an Oxe to the slaughter Notwithstanding this is true valour and manhoode to wound more and more the corruption of the old man He is stronger that conquereth himself then he that winneth a City Prou. 16 32. He is a better man of his hands that ouercommeth his own concupiscence then he that hath the vpper hand
blindnes as hee did Elymas with crookednes deformity as the woman in the Gospel with foolishnes as hee did Achitophel with want of reason vnderstanding as he did Nebucadnezzar to teach vs to take heed to our selues and our senses lest we abuse them to our destruction Lastly seeing God can blinde the eyes and Vse 3 bind vp the senses when it pleaseth him let vs go forward walk boldly in the duties of our calling let vs not feare any enemies seeing the Lord hath so many wayes to helpe his chosen people to succour them to saue them harmlesse Let vs commit commend our selues to his prouidence who albeit hee suffer vs to fall into many dangers yet hee can smite his enemies with many suddain iudgments He can visit them oftentimes in sundry manners Euery thing serueth to his wll therfore if we serue God let vs be assured he wil make it serue to our benefit They shal not stir a foot or moue any member or lift vp an hand but at his beck and appointment Ieroboam stretched out his hand from the Altar to lay holde on the Prophet but immediatly it dried vp 1. King 1â— and he could not pull it in again vnto him Ananias Sapphira his wife were among the Apostles and seemed to be in perfect health far from death yet suddainly they fell down were caried out Olde Eli whose sons walked not in the steps of their father sate vpon a seat by the way side waiting for the successe of the battel fought against the Philistims A man would haue thought he sate safely and surely at his owne pleasure and no doubt he iudged no lesse himselfe of himselfe but when hee heard that the Arke was taken suddainly hee fell from his seate backward 2 Sam. 4. â— and his neck was broken When Vzziah King of Iudah presumed to burne incense vpon the Altar of incense lift vp his heart to his owne destruction while he waxed wroth against the Priests of the Lord had the incense in his hand to burne it 2. Chroâ—â— 19. suddainly the leprosie arose in his forehead he was compelled to depant out of the Temple We are able to do nothing of our selues as of our selues seeing that in him we liue moue Act. 17 2â— and haue our being Let vs in all our sufferings comfort our selues heerein that the Lord holdeth the wicked in his owne hand turneth their wisdome into foolishnes Absalom rebelled against his father and was assisted by Achitophel Dauids companion and chiefe counseller for the counsell which hee counselled in those dayes was like as one had asked counsell at the oracle of God Dauid prayed vnto God to turne his counsell into foolishnes 2 Sam. 1â— God heard his prayer and confounded the deep wisdome of this great Polititian so that he set his house in order hanged himselfe 1 Cor. 3â— 20 Hee catcheth the wise in their owne craftinesse for the wisdome of this world is foolishnes with God the Lord knoweth that the thoughts of the wise be vain If any therefore seeme to be wise in this world let him bee a foole that hee may be wise All humane wisdome in the vnregenerate is oftentimes turned into extreme folly Iezabel enemy against the Church hated Eliah vnto the death but sending him this word by a messenger The Gods do so to me and more also if I make not thy life like one of theirs whom thou hast slaine by to morrow this time 1 Kings 19 2.3 hereby he had fit occasion and opportunity to flye away and to shift for himselfe receiuing warning and learning wisedome by his enemy Herod a subtle Fox and withall a bloody Lyon and wise in his generation might haue sent one of his Courtiers with the wise men for his greater assurance yet hee sendeth them alone and appointeth not one to goe with them Mat. 2 8. Thus the Lord striketh his enemies with the spirit of giddinesse and turneth all their deuices into sottishnesse he circumuenteth the wise in their owne pollicies and the counsell of the wicked is made foolish They meete with darknesse in the day time and grope at noone day as in the night but he saueth the poore from the sword from their mouth and from the hand of the violent man so that the poore hath his hope but iniquity shall stoppe her mouth Iob 5 12 13 14 15. Indeed they seeke wayes imagine meanes to destroy the godly but they cannot finde them out they are endued with wisedome iudgement counsell they are very subtle and deceitfull but that which happened to the eyes of the Sodomites falleth vpon their mindes They are smitten with blindnesse and madnesse are smitten with astonying of heart c. Deut. 28 28 29. Verse 34. Then Balaam saide to the Angel of the Lord I haue sinned Heere is offered to our considerations the corrupt conscience of an euill man So soone as the Lord charged him with his sinne by and by his heart smote him and he confessed his offence Heere was no true sanctificatioÌ„ of the conscience which indeed did checke and condemne him for his disobedience and couetousnesse but did not bridle suppresse the inclination of his heart vnto euill neyther could testifie that his transgression was pardoned We learne in this example â—â—â—ine 〈◊〉 are 〈◊〉 â—â—â—traiâ—â—â—â—onâ—â—â—â—innes that euill men are oftentimes compelled to confesse their owne sinnes God wanteth not many wayes and sundry meanes to draw from men a confession of their owne iniquities This wee see in Pharaoh when the hand of God was heauy vpon him and his plagues pressed sore against him he called for Moses and Aaron and said vnto them I haue now sinned the Lord is righteous but I my people are wicked Exod. 9 27. Albeit he could not beleeue to obtaine remission yet he confessed his sinnes to his condemnation The like we see in Saul who persecuted Dauid and sinned against his owne conscience yet when he saw that Dauid had saued his life when some willed and cryed to kill him he saide Thou art more righteous then I for thou hast rendred mee good and I haue rendred thee euill I haue sinned come againe my sonne Dauid for I will do thee no more harme because my soule was precious in thine eies c. 1 Sa. 24 18. and 26 21. So then howsoeuer the vngodly delight in sin and regard not to prouoke God to wrath yet theyr owne mouthes are made witnesses against theÌ„selues and they publish theyr owne shame as with the blast of a Trumpet The Reasons are these First the wrath of Reason 1 God is gone out against them and their owne consciences summon them vnto iudgement to answer for their sins before the high Iudge of heauen and earth so that the more they seeke to couer and smother them in the ashes of their owne corruptions that the flame of them breake not out the more
is added vnto it is the ioy of the seuerall parts and the multiplying of many members is matter of great reioycing to the whole body and cause of stirring of vs vp to the praise of God who quickeneth theÌ„ that are dead and maketh them to bee found that were lost In the naturall body found deformed or defectiue if sight were giuen to the blinde or hearing to the deafe or speech to the dumb if life or limb were restored where it was wanting 〈◊〉 3 7 8. 〈◊〉 â— 24. what great comfort would this bring what great reioycing would it worke So in the mysticall body of Christ when any part or when many parts are added as ornaments of the body and helping to accomplish the number of the elect let vs break foorth into ioy of heart and reioyce that wee haue part and fellowship in this company Thirdly let vs not measure the Church by Vse 3 our owne outward senses When Idolatry and open wickednesse when superstition cruell persecutions ouer-spread all as an vniuersall darknesse couering the earth let vs not suffer our selues to be deceiued nor iudge rashly of Gods people We thinke the Church oftentimes like to perish and to be rooted out of the earth but the foundation of God alwaies remaineth sure and hath this seale the Lord knoweth who are his Therefore the Apostle teacheth That the Lord hath not cast away his people Rom. 11 1 2 3 4 5. When Elias saw the Prophets of God killed and the Altars digged downe God said vnto him I haue reserued vnto my selfe seuen thousand men which haue not bowed their knee to Baal Euen so then at this present time there is a remnant according to the election of grace Wherefore let vs not iudge rashly of priuate persons whether they be in the number of the elect or not much lesse of whole Nations and kingdomes We say commonly he runneth farre that neuer returneth Paul was a persecuter of the Church 1 Tim 1 13 but Christ appearing vnto him made him a Preacher of the Gospel Manasseh was an Idolater a sorcerer and shedder of much innocent blood when hee sate in his Throne and kingdome but hee remembred God afterward in the dayes of his affliction 2 Chron. 33 12. Mary Magdalen who led a wicked life out of whom Christ cast seuen diuels Mark 16 9 had her sinnes forgiuen and loued him much of whom she had receiued so great mercy The theefe that all his life had runne astray Luc. 23.40 and hunted after the goods of other men was vpon the Crosse conuerted to the faith he abhoâ—red his former life confessed his sinnes craued pardon blamed his fellow and longed after the kingdome of God This the Apostle auoucheth concerning the Corinthians when he had taught That neither fornicaters nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous nor drunkards nor raylers nor extortioners shall inherite the kingdome of God he addeth Such were some of you but yee are washed but yee are sanctified but ye are iustified in the Name of the Lord Iesus by the Spirit of our God 1 Cor. 6 9 10. So theÌ„ we must iudge nothing before the time vntill the Lord come who shall lighten things that are hidde in darknesse and make the counselles of the heart manifest 1 Cor. 4 5. and then shall euery man haue praise of GOD. And let vs not be daunted and dismayed at the great number of the wicked of Atheists Libertines Epicures Idolaters Hypocrites Scorners Blasphemers seeing there is an vniuersality of the elect and faithfull though few appeare to our senses as did to the eyes of Eliah who in heart soule ioyne with vs of whose prayers we are partakers Lastly seeing there are many elected vnto Vse 4 life and saluation let vs vse all meanes to draw others to faith in Christ and repentance from dead works Let vs exhort one another while it is called to day lest any be hardened through the deceitfulnesse of sinne Heb 3 13. Let vs prouoke to good workes and so much the more seeing the day of the Lord draweth neere Heb. 10 25. For what knowest thou O man whether thou shalt win thy brother The husbandman planteth and watereth 1 Cor. 3 7 he tilleth soweth and when he hath done he committeth the successe to God looking with patience for early and latter rayne So must all the Ministers of God which are his laborers preach in season and out of season diuide the word of truth aright and take all occasions to win soules to God And this is that vse which the Lord himselfe teacheth and prescribeth Acts 18 9 10. Feare not but speake and hold not thy peace For I am with thee and no man shall lay hands on thee for I haue much people in this City Where wee see that howsoeuer Paul found much opposition against him at Corinth some resisting and others blaspheming himselfe ready to depart yet the Lord appeareth vnto him and encourageth him to continue his labours with promise of a plentifull haruest a rich recompence of reward that hee should not labour in vaine but be the Minister of life vnto many This is the greatest comfort to the Ministers of God to turne many to righteousnesse This shall be our Crowne and glory in the great day of account when the cheefe Shepheard of the sheepe shall appeare Therefore the Apostle chargeth the man of God to be of a patient spirit gentle towards all men 2 Tim. 2 24 25. suffering the euill instructing them with meekenesse that are contrary minded prouing if God at any time will giue them repentance that they may acknowledge the truth and come to amendment out of the snare of the diuel of whom they are taken prisoners to do his will To conclude let vs remember the saying of the Apostles Iames chap. 5 19 20. Brethren if any of you haue erred from the truth and some man haue conuerted him let him know that he which hath conuerted the sinner from going astray out of his way shall saue a soule from death and shall hide a multitude of sins Where the Apostle teacheth that so manie of vs as haue receyued any gifts at the handes of God it is our duty not onely to vse them to our owne comfort but to labour diligently to profit others that so we may gaine glorie and winne soules to God by furthering the saluation of our brethren It followeth in the Text. Let mee dye the death of the righteous In these wordes is contained the second part of the conclusion of this first prophesie which is Balaams demand and desire that after the end of this temporall and mortall life hee may rest with the Saints and obtaine the blessed estate reserued for them This had bene a good and godly prayer if it had not proceeded from an euill heart and beene stained with a wicked life This desire of his was not constant and followed vnto the end but
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
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
and wee in comparison of him as dust and ashes as vile and base vassals This is the reason vsed vrged by the Wiseman Eccl. 5 1. So the Apostle saith 2 Cor. 5.20 We are ambassadors for Christ as though God did beseech you through vs we pray you in Christs stead that yee be reconciled to God Our Sauior sending out his seuenty disciples and giuing them in charge how to behaue themselues saith Luke 10 16. He that heareth you heareth me and he that despiseth you despiseth me and hee that despiseth me despiseth him that sent me Thus doth the Apostle giue testimony to the faith and obedience of the Thessalonians that when they receiued of him the preaching of God 1. Thess 2 13. They receiued it not as the word of man but as it is indeede the Word of God which worketh in them that beleeue So then to be cold and carelesse herein is a plaine disgrace and meere mockery of God worse then mocking and misusing of father and mother He that hath to doe and to deale with an earthly Prince will bee circumspect in his behauiour how much more ought wee to behaue our selues with all reuerence in hearing the Word hauing then in speciall manner to deale with God who is the author of it and the worker by it Reason 2 Secondly wee shall be iudged by it at the last day being the rule of our faith and of all our actions It is a letter written from God published by his Sonne sealed by his Spirit witnessed by his Angels conueyed vnto vs by by the Church which is the pillar ground of truth This is that which our Sauiour Christ teacheth Iohn 12 47 48. Seeing then 1 Tim. 3 15. it shall be the Iudge by which wee must be tried and the word whereby our soules shall be saued it worthily claimeth and challengeth at our hands the greatest attention to be yeelded vnto it Thirdly negligent and contemptuous hearers shal be grieuously and seuerely punished Reason 3 according to the nature and quality of their sinne The Prophet Ieremy hath a generall rule holding in all things warranted and done by Gods appointment and confirmeth this by a strong reason when he saith Ier. 48 10. Cursed be he that doth the work of the Lord negligētly This is more particularly touched and taught by the Apostle to the Hebrewes chap. 2 2 3. If the word spoken by Angels was stedfast and euery transgression and disobedience receiued a iust recompence of reward How shall we escape if we neglect so great saluation which at the first beganne to be preached by the Lord and afterward was confirmed vnto vs by them that heard him To this purpose Christ himselfe denounced and deliuered the greatest threatning of most grieuous iudgments to fall vpon all negligent hearers Math. 10 14 and 11 21 24. Willing his Apostles to shake off the dust from their feet as a witnesse against thew telling them that it shall be easier in the day of account for Tyre Sidon for Sodome Gomorrah then for them So then whether wee consider the person of God that speaketh or the power of the word that iudgeth or the punishment of death that falleth vpon carelesse contemners wee see that wee are all bound to come to the exercises of Religion with all reuerence and attention Let vs now gather some vses that follow Vse 1 from this doctrine First we learne from hence that euery one which commeth to heare the word of the Lord must be perswaded that though it be a poore weake sinfull man subiect to the same passions that we are which is the minister and messenger to deliuer whatsoeuer we heare yet notwithstanding we stand and appeare before the great God of heauen and most mighty Iudge of the world to bee informed and reformed of him and to receiue his word which is able to saue our soules Cornelius the captaine comming with his kinsfolke family friends and whole retinue made this vse which now we vrge saying Acts 10.33 We are all heere present before God to heare all things that are commanded thee of God Hee doth not say we stand heere before thee but we are all present before God nor to heare onely the Apostle but all things that are commanded thee of God to deliuer vnto vs. Thus Paul commendeth the Galathians Gal. 4 14. that they receiued him as an Angell of GOD yea as Christ Iesus It is the high ordinance of God to put his heauenly treasure in earthen vessels 2 Cor. 4 7. That the excellency of that power might be of God and not of vs. Would it not argue an intollerable daintinesse and nicenesse of a wanton stomacke to refuse good wholesome meate because it is brought in platters of pewter or dishes of wood not in vessels of siluer or gold So is it an euident argument of loathing the heauenly Manna when we haue the precious word of God in respect of persons and heare it not for the words sake but according as we fancie and affect the teacher verifying the saying of Salomon Prou. 27.7 The person that is full despiseth an hony combe but vnto the hungry soule euery bitter thing is sweet This serueth to reproue those which come to the hearing of the word as to an ordinary matter and neuer haue any thoght or meditation of Gods presence to keep them in aw but come to heare some newes or some new man vse the practice of the Iewes condemned by the Prophet Ezechiel chap. 33.31.32 They come vnto thee as the people vseth to come my people sit before thee and heare thy words but they will not doe them for with their mouths they make iests c. Vse 2 Secondly this serueth to condemne all abuses vnseemly gestures and vnreuerent behauiour when we come into the house of God True it is the diuell if hee can preuaile will keepe vs from hearing the word and suggest vnto vs matter of profit or pleasure to stop stay vs from resorting vnto the place of Gods worship but if hee cannot so farre obtaine his purpose he will goe with vs and accompany vs thither When we are neerest to that which should doe vs good and further our saluation Math. 13 19 he is ready at our elbow to hinder the word and to worke our destruction Hence it is that many are present in body that are absent in minde forgetting that they haue to do with God and with the meanes of their sanctification They haue their hearts wandring about worldly matters they finde no ioy they feele no delight they taste no sweetnesse they perceiue no comfort nor gladnesse wrought in them in these exercises of their faith but they are rather a burden vnto them and take them as a weight and wearinesse lying heauy vpon them Many come for custome of the time for fashion of others and for feare of punishment whereas if they might be left free to themselues and to the liberty of their owne will
must auoide all light gestures that may bring our Ministery into contempt Many vse in their teaching casting abroad of their armes knocking of the Pulpit lifting themselues vp and immediately sinking downe hemming in the throate rolling of the eyes rubbing of the browes nodding of the head stamping with the feete turning euery way with the body snuffing with their nose fidling with the fingers tuning with the voyce as if they were acting their part vpon the stage or as if they were Fencers playing their Prizes These and such like abuses wee must labour to reforme by vsing aduised deliberation in our selues obseruing what is comely or vncomely what is decent or defectiue in others The world is full of carpers and scoffers Many will sooner marke what behauiour is amisse in vs then what doctrine we deliuer or what is amisse in their owne liues When Iacob sell sicke of his sicknesse whereof he dyed hee gathered his sonnes together to giue them instruction before his death and not beeing able through weaknesse to stand on his feete he raised vp himselfe in his bed and leaned on his staffe that he might shew reuerence vnto the word that he pronounced Gen. 47 31 and 49 33. The like we see in Dauid hee stood vpon his feet to giue honour to the word 2 Chron. 2. To conclude this point as we haue occasions offered vnto vs to speake of God of his iudgments or mercies of sinne against God of the calamities of others we must alwayes remember to speake of the person of God with reuerence of the iudgements of God with feare of the promises of God and comforts of his word with cheerefulnesse of sinne against God with hatred and detestation of other mens miseries with feeling and compassion Thus we shall become most profitable Teachers and thus we shall bee as wise Scribes taught vnto the kingdome of heauen which bring foorth out of their treasure things both new and old Math. 13 52. Lastly we learne from hence not to forsake Vse 5 the exercises of religion for the wickednesse or vnworthinesse of the Ministers Who was it that prophesied in the Name of God in this place was it not Balaam a leud liuer a cursed Idolater a diuellish Sorcerer And yet Balak is commanded to rise vp out of his throne to hearken vnto him with al attention It standeth vs vpon more to regard the matter then the speaker and to marke what is deliuered then the person that doth deliuer it The Pharisies in the dayes of Christ were leud liuers and many of them of other Tribes then of Leui 〈◊〉 3 2 3. yet so long as they sate in Moses chayre the Disciples are commanded to heare them and to obserue whatsoeuer they commanded We must discerne and distinguish the life of the Ministers from their Doctrine As we are not to receiue their doctrine for their good life so we are not to reiect it for their euil life Therfore the Apostle saith Some preach Christ through enuy and strife and some also of good will What then Yet Christ is preached all manner waies whether it be vnder a pretence or sincerely I therein reioyce yea and will reioyce Phil. 1 15 18. Although he were sorry that the Gospel was preached by such men yet he was glad it was preached This serueth to reproue those that will not heare scandalous Ministers nor receiue the Sacraments at the hands of ignorant Ministers Who haue itching eares and after their owne lusts get them an heape of Teachers 2. Tim. 4 3. Who are euer learning and are neuer able to come to the acknowledging of the truth 2. Tim. 3 7. Euill Ministers of corrupt life may deliuer the good things of God So long as they preach the word of God truely and administer the sacraments sincerely according to the ordinance of Christ the wickednesse of their persons cleaueth to themselues If a Prince should send vs a message or offer vs some present by the hands of some messenger that were an euill man would we reiect them for the fault of the person or accept them as the fauour of the Prince So should it be with vs when Gods word is preached and his sacraments administred we must hearken what it is that is preached consider what it is that is deliuered If it be of God we cannot refuse it lest wee be found contemners of his ordinances The people of Israel abhorred the sacrifices of God 1 Sam. 3 11. for the prophane life of the Priests but iudgement is denounced against them for their contempt Verse 19. God is not as man that hee should lye neither as the sonne of man that he should repent c. Hitherto we haue spoken of the entrance of this second Prophesie now we come to the Prophesie it selfe Hitherto in the nature of God is described and expressed vnto vs that he is constant in his mercifull promises toward his Church with whom is no variablenesse nor shadow of turning This is one of the names and essentiall properties of God whereby he is knowne to be God who is vnchangeably good vnchangeably holy vnchangeably iust and mercifull and is found firme and faithfull in all his promises Against this it may be obiected Obiect that he is oftentimes saide in the Scriptures to haue repented as Gen. 6 6 7. 1 Sam. 15 11. Ionah 3 9. How then can God be saide to be immutable vnchangeable I answer Answer the Scripture speaketh of God two wayes sometimes properly and then he is saide to be vnchangeable no variablenesse to be in him and that he cannot repent as 1 Sam. 15. The strength of Israel will not lie nor repent for he is not a man that hee should repent Sometimes vnproperly and figuratiuely for our capacity and because of our weaknesse not otherwise beeing able to conceiue of the high things of God Hence it is that we reade of the eyes eares hands armes the heart of God and such like Not that these parts and members are in God who is a Spirit inuisible and infinite But because wee cannot vnderstand how one should see without eyes or heare without eares or shew strength without armes these parts are giuen to God to teach vs that he seeth all things he heareth all thâ—ngs hee worketh all things in Heauen and earth as pleaseth him Thus is God set sometime before vs as it were turned and transfigured into our nature and as one said Hee hath not these things by nature but by effect Bern. in serm 4 super Cant. The change is not in GOD but in his worke Repentance in him is no perturbation or griefe he knoweth all things and is ignorant of nothing When he is said to repent that he made man the meaning is he determined to destroy him whom before hee had created When hee is saide to repent of making Saul King the meaning is he determined to take the kingdome from him to whom before he had assigned it and whom he caused
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
those workmen that builded the Arke for others but were drowned themselues Let vs then labour after the especiall comfort consisting in the deliuerie of the whole will of God that though our hearers perish and go vnto destruction yet wee may find peace and comfort to our own harts This was it which the Apostle rested in hee preached Christ not onely as a Sauiour to theÌ„ that beleeue but as a Iudge of them that contemne him he saith We are vnto God the sweete sauour of Christ in them that are saued in them which perish to the one we are the sauour of death vnto death and to the other the sauour of life vnto life for we are not as many which make merchandize of the word of God but as of sincerity but as of God in the sight of God speake wee in Christ 2 Cor. 2 15 16 17. Thus doth the Prophet Esay prophesie concerning Christ bringing him in on the one side complaining of the contempt of his preaching and on the other side comforting himselfe that his worke was approued of God I haue laboured in vaine I haue spent my strength in vaine and for nothing but my iudgement is with the Lord and my worke with my God Esay 49 4. If we be found faithfull we shall be partakers of this comfort blessed shall that seruant be whom his master when he commeth shall finde so doing So then this duty serueth to comfort such as haue taught the word of God not only truely but wholly and onely so that they are able to appeale to the consciences of their hearers to witnesse with their sincerity Thus did the Apostle Paul in many places In the 20. chap. of the Acts vers 18 26 he saith Ye know from the first day that I came into Asia after what manner I haue beene with you wherefore I take you to record this day that I am pure from the blood of all men Where he maketh them witnesses of his diligence in preaching and of the discharge of his duty in his calling and therefore they could not deny it Thus he speaketh in his second Epistle to the Corinthians chap. 3 v. 1 2 The like manner of speaking dealing hath beene vsed by the Prophets and Apostles as appeareth in sundry places yea by Christ Iesus himselfe Samuel cleareth himselfe before the people Behold heere I am beare record of me befere the Lord and before his Annointed 1. Sam. 12 3. So Christ speaketh Which of you can accuse me and rebuke mee of sinne Iohn 8 46. This is a great and singular comfort to all the Ministers that in truth shal be able to auouch to their people this their diligence vprightnesse and to say in the face of the Congregation Ye know that I haue done my duty I take you to record that I haue admonished you I haue blown the Trumpet and taught you the way of saluation This is expedient and necessary for the Minister to vtter of himselfe both in respect of the godly and vngodly of the godly that their soules gained to the faith might cleare him and God haue the glory Of the wicked his aduersaries that they might be left without excuse that their mouthes might be stopped they haue nothing iustly to lay against him But contrariwise when the people haue beene ignorant and without instruction thorough the want of performance of this duty this should bee as great a greefe and anguish of spirit and bring as great trouble of conscience to consider his negligence and want of loue to their soules that were redeemed by the precious blood of Christ Thirdly this serueth to confute and conuince Vse sundry errors and to correct sundry euill practises and corrupt abuses First it meeteth with many errors and heresies of the church of Rome which maintaineth the sowre leauen of false doctrine and poysons the truth of God with their owne inuentions And seeing the Minister is to set downe but the truth of God we must learne to detest apocryphall additions and their humane traditions both which are a derogation to the sufficiency and perfection of the Scriptures For touching the Apocryphall Bookes which they haue lifted vp into the chayre of estate and giuen them equall power and preheminence with the Canonicall Scriptures they are but base counterfet coyne and no part of the Churches treasure they haue drosse mingled with them are not pure and perfect mettall They were not endited by the Spirit of God nor penned by the Prophets 〈◊〉 3 16. Pet. 1 19. the Lords Secretaries as the Scriptures were which haue God for their author and the holy Prophets for their Penmen Againe they were neuer committed of trust to the Iewes nor receiued of them into the Arke as not onely the fathers but the aduersaries themselues confesse and acknowledge but the ancient Church of the Iewes receiued and approued all the Canonical Booke Rom. 3 2. God did commend them to their care committed them to their custody for this was one chiefe priuiledge of the Iewes that they were credited with the Oracles of God And howsoeuer they shewed their ignorance in false interpretations yet they discouered no vnfaithfulnesse in wilfull corruptions additions alterations or manglings of any Bookes for then they should haue beene charged with this â—â—h 5 21. as well as with the other Lastly they containe sundry things that disagree from the true Scriptures of God likewise from theÌ„selues as might be declared and demonstrated by many particulars Seeing therfore these bookes called Apocrypha were neyther penned by the Prophets nor deliuered to the church of the Israelites neither are free from diuers contradictions we conclude that the Church of Rome hath no warrant to equal them with the holy Scriptures make them of like credite and authority with the Scriptures Againe 〈…〉 Ses 4 they offend in teaching humane traditions in making a word vnwritten equall with the word written and holding the Scriptures to be vnperfect maimed lame not containing all things necessary to faith and saluation not fully enabling the Minister to discharge his Calling But the holy Scriptures are perfect absolute and all-sufficient to teach the truth to conuince errors 〈◊〉 3 16 17. to correct vices and to instruct in righteousnesse yea to make the man of God perfect and throughly instructed in euery good worke and are of strength ability and sufficiency to make him wise to saluation Lastly they are accursed that adde any thing that take away any thing froÌ„ that which is written Deut. 4 2. Prou. 30 6. Reuel 22 18. and therefore no such vnwritten verities are to be taught or preached to the people as the matter of our Sermons or the instrument of our faith or the means of our saluation Moreouer it serueth to redresse and amend sundry corrupt practises too common and familiar among the Ministers of the Gospel Some in stead of building vpon the foundation of the Prophets and Apostles Christ Iesus
deceiued and shal be disappointed of our hope Let vs not looke for any consolation from him but woe and confusion of faces This our Sauiour teacheth in the Gospel Iohn 3 19. This is the condemnation that light came into the world and men loued darknesse rather then that light because their deeds were euill It must needs be a strange darknesse that cannot be driuen away by the beames of this bright shining It must be a very grosse and wilfull blindnesse where the continuall light of the Gospel proceeding from the louing face of Christ the Sunne of righteousnesse hath wrought no knowledge nor profit in the wayes of godlinesse The Apostle in this respect saith If our Gospel be hid it is hid to them that are lost 2 Cor. 4 3 4. in whom the god of this world hath blinded the minde that is of the Infidels that the light of the glorious Gospel of Christ which is the Image of God should not shine vnto them Christ the Sunne of righteousnesse hath appeared and shined gloriously in this part of the earth and yet alasse how many are there starke blinde and willingly blinde euen vnder the ministry of the most painefull seruants of God that labor in the Lords vineyard and spend their strength to giue light to others If a man hearing the voyce of a trumpet yet will stop his eares or hauing the light of the day yet will shut fast his eyes this is a wilfull ignorance 2 Pet 3 5. and a presumptuous sin that shall encrease their iudgement and condemnation This doth our Sauiour teach Iohn 15 12. If I had not come and spoken vnto them they should not haue had sinne but now haue they no cloake for their sinne The Prophets prophesying of the times of the Gospel and of the people that should beleeue in Christ declare as we noted before that God would poure out his Spirit vpon all flesh Esay 11 9. 2 3. that all should bee taught of God that the earth should bee full of the knowledge of the Lord as the waters do couer the sea What shall we say of these things The palpable ignorance and horrible blindnesse which is seene in the world sheweth plainly that we are not that people The Prophet telleth vs what readinesse and forwardnes should be in men to come into Gods house for encrease of knowledge to be instructed in his wil and to walke in his wayes that they should say one to another Vp let vs goe and pray before the Lord let vs seeke the Lord of Hoasts and I will goe also Zach. 8 21. We are farre from this zeale and from encouraging one another in good things and therefore the blessings of God do stand farre from vs also So then we see such as liue in ignorance and sinne are darknesse and haue no communion with Christ for what fellowship can there be betweene light and darknesse Vse 2 Secondly wee must all haue a speciall care that this Starre may rise in our hearts that the Sunne of righteousnesse may reioyce and refresh vs. Now the right way to haue him with a gracious aspect to shine vpon vs is for vs to regard and giue heed to the lesser lights the candle-lights or starre-lights which are fore-runners of this starre to wit the light of the Prophets of the Apostles and other seruants of God which are appointed to direct vs in the course of our life and to point out vnto vs this light So the Apostle saith Ye haue a sure word of the Prophets vnto which yee shall doe well to giue heed as vnto a light that shineth in darke places vntill the day dawne and the Day-starre arise in your hearts 2 Pet. 1 19. And our Sauiour calleth his Disciples the light of the world and a City set vpon an hill Iohn Baptist was a burning and a shining Candle Iohn 5 35. They that will not follow these lights nor seeke to be guided by these starres shall neuer feele the comfort of this Starre of Iacob So thē these places of the world where those lesser lights haue no entertainment or where by the malice of the people they are remoued or their lights put out are most wretched and miserable The people are said in the Prophet to haue walked in darknes Esay 9 2. Math. 4 13. and to haue dwelled in the land of the shadow of death before these lights shined on them So long as Israel was without a preaching Priesthood to deliuer vnto them the Law of God so long they were without God and his word 2 Chron. 15 3. So long as they wanted these Stewards of the Lords house to giue them their portion of meate in due season they endured a greeuous famine of the soule and perished for want of food It standeth vs therefore vpon to reioyce in these lights and to be glad when these starres begin to shine among vs they are the ioy and solace of the earth howsoeuer they be basely esteemed off in the world and reproched by them that loue darknesse more then light because their wayes are euill Iohn 3 20 21 for euery man that euill doth hateth the light neyther commeth to the light lest his deeds should be reproued but hee that doth trueth cometh to the light that his deeds might bee made manifest that they are wrought according to God The Galatians did so affect Paul that they would haue pulled out both their lights to wit their eyes to do him good Gal. 4 15. But the practise of our times and the lamentable experience of our dayes sheweth the contrary men seeke by all wayes and deuices they can to dim and darken these lights by greeuing and vexing them by disgracing and slandering them by molesting and troubling of them by discouraging and discountenancing of them that so they might hinder the building of the Lords house If these men were asked the question whether they would haue Christ shine in their hearts and arise as a bright starre to scatter the cloudy mistes of their vnbeleeuing minds no doubt they wold answer it is their desire and that they finde more vse of the light of Christ in their soules then of the shining of the Sunne in the Firmament and yet so long as they do not vse those meanes whereby the beames of this Starre of Iacob may shine vpon them they make it manifest they regard not the Starre it selfe And therefore let no man flatter himselfe that hee regardeth the Gospel or Christ the bringer of the glad tydings of saluation when they will not open their eares to the Gospel preached by such as Christ hath appointed ouer vs. Vse 3 Lastly we must take heed we be not deceiued in iudging of this light For many imagine they haue the light of this Sunne of righteousnes and of this starre of Iacob whē they haue but a false light True it is Christ is in himselfe of himselfe alwayes a light howsoeuer he be receiued albeit men shut
the sinne might be knowne and the men also knowne that do commit it And to what end doth the Apostle Iohn tell vs 1 Iohn 5 ver 16. There is a sinne to death and of seeing our brother sinne vnto death If then it may be seene it may be knowne And hence it is that when the Church saw Iulian the Apostata who had bin enlightned with the truth and bin zealous in the profession of it to despite God openly to lift vp himselfe against his word and to make a mocke of all religion they would haue no more to do with him they accounted him as a diuell and they prayed with one consent against him that God would confound and destroy him They did not pray vnto God for his conuersion and to giue him a new heart but because he could not repent being past amendment they called vpon God to hasten his condemnation that he might shew thereby what account he maketh of his most holie truth Last of all we ought to haue a care to bee Vse 3 helpfull and profitable to the Church and to be zealous in the seruice of God that thereby to the comfort of our selues and our posterity we may carry a sweet remembrance a blessed report in the Church for euer The loue of Mary in annointing Christ with the precious oyle which she powred on his head is promised by Christ to bee remembred for euer in what place of the worlde soeuer the Gospel shold be published Verily I say vnto you whersoeuer this Gospel shal bee preached throughout all the world there shall also this that she hath done be spoken of for a memoriall of her Matth. 26 13. The praise of Iehoiada is recorded in Scripture he dyed an old man and full of dayes they buried him in the City of Dauid with the Kings because hee had done good in Israel and toward God his house 2 Chr. 14 16. This serueth to reprooue such as care not at all what men thinke or speak of them and regard not what name they haue good or bad what report is giuen of them honorable or dishonorable sweet or rotten so they may preuayle in their purposes Cicer. of fâ—ic l 1. and bring to effect their diuellish deuices An heathen man could say It is the part of a retchlesse and dissolute man to neglect what a man sayth of him Salomon teacheth vs that a good name is more to bee desired then great riches and a louing fauour more then siluer and gold Pro. 22 1 Eccles 7 3 This is not attained by flattery or falshood but by godlinesse and righteousnesse by humility and an vpright conscience Riches are fraile and transitory subiect to vanity and corruption but a good name and louing fauour remaine for euer So the Prophet describing the blessednes of the man that feareth the Lord and delighteth in his commandements sayth that he shal neuer be moued but the righteous shal bee had in perpetual remembrance Ps 112.6 A good name is better then a great name And albeit the godly be despised in the world yet God will aduance theyr estimation giue theÌ„ a sweet sauour among all good men True it is sinfull men are magnified of sinners for euen the sinners loue those that loue them Luke 6 32. to receyue the like of them againe yet they shall bee made abhominable vnto the Saints and their name shall bee cursed and as much loathed as the filthy fauour of his carkasse that lyeth rotting in the graue So then seeing shame shall be as an vnseparable companion of wickednesse and no man can separate those things which God hath ioyned together on the other side heere is comfort to the godly that GOD will vndertake the protection of their names so that no creature shall bee able to rob them of it but as he preserueth them to saluation so he will maintayne their credit and estimation Wee see this in many the deare seruants of God who albeit they haue had their names for a time diminished impayred yet they haue beene restored and recouered The name of Naboth was greatly blemished with the slanderous imputation of treason and blasphemy but that momentary shame is swallowed vp and recompensed with euerlasting honour throughout all generations 1 King 21.10 The like wee might say of Cranmer Ridley Latimer Hooper Bradford Philpot and many other the deare seruants of God that gaue their liues for the truth howsoeuer they were condemned for heretikes yet they are renowned for Saints and shall be so acknowledged to the end of the world 16 Againe the Lord spake vnto Moses saying 17 Vexe the Midianites and smite them 18 For they trouble you with their wiles wherewith they haue beguiled you as concerning Peor and as concerning their sister Cosbi the daughter of a Prince of Midian which was slaine in the day of the plague because of Peor We haue hitherto in this chapter handled the transgression of the Israelites and the reconciliation of God Now remayneth the decree and determination of God against the Midianites For after that God had chastened his owne people and iudgement hath begun to breake out against the house of God hee riseth vp in wrath and indignation as a iust Iudge against his enemies Heerein we are to marke two things First the commandement Secondly the reasons or causes of the commandement The commandement and charge directed vnto Moses in this Smite and slay the Midianites Thus doth wickednesse returne vpon the heads of the authors thereof These enemies being drawne into the league to take part with the Moabites had conspired against Israel soght to subdue them not by strength but by sensuality nor by force of warre but by lasciuiousnesse and wantonnesse of women Now the wheele is turned vpon themselues the stone is rolled vpon them that first stirred it and mischiefe falleth vpon the first contriuers Obiect But heere out of this commandement arise two questions fit to be mooued and worthy to be discussed First inasmuch as God euery where forbiddeth reuenging of our owne causes and quarrels why doth hee now permit and prouoke the people of Israel therunto as if they were not by nature prone enough to vengeance I answere Answ there is a double kinde of reuenge one priuate the other publicke Priuate reuenge is that which proceedeth from the priuate motion of our corrupt nature seeking to satisfie our owne malice with the hurt of others This is forbidden by our Sauiour Christ Mathew 5 44 commanding vs to loue our enemies and to ouercome euill with good Publique reuenge is that which is commanded and warranted by God being imposed vpon vs either mediatly by authority of the Magistrate or immediatly by the secret instinct of the Spirit This is allowed and lawfull as we saw before in Phinehas and others inasmuch as it proceedeth not from the corruption of nature but from the inspiration of God For God the iust reuenger of all wickednesse may vse the ministery of
it self who notwithstanding are saued in the day of the Lord. This appeareth in Lots wife Gen. 19 she looked backe contrary to the commandement of the Angel and was turned into a pillar of salt Her offence might seeme little at the first and the punishment to be ouergreat howbeit we must not measure sinne by the outward acte but by the commandement and will of God which is the onely rule of righteousnes This her disobedience seemeth to proceed from infidelity vnthankfulnesse curiosity and the immoderate loue of the world of the substance which they had left behind and therefore she is punished and made as a mirror and monument of Gods iustice which Iosephus testifieth to continue to his time Ioseph antiq Iud. lib. 1. ca. 1◠yet we doubt not but her soule was saued and she receyued to mercy The like we might say of Iobs childred they were all sodainly slaine by the fall of the house wherin they were assembled yet they gaue good testimony of their godlynesse in their life for as no euil is recorded of them in the Scripture so it appeareth they were wel taught and trained vp in the feare of God by their carefull father euen in the daies of theyr youth God heard their father when he praied for them when bee sent for them they came dutifully and obediently vnto him if they had despised that God whom their father worshipped he would not haue said It may be my sonnes haue blasphemed God and it had beene a vaine thing for him to speake to them of sanctification Moreouer if their bankettings feastings had bene like our Wakes and reuels which they commonly call Yeauals or drunken feasts of such as call themselues good fellowes he ought to haue forbidden their meetings and not to haue prayed to God to pardon their sins which they might commit in their meetings and thereby suffer them to liue in the continual practise of sin forasmuch as that were to mocke and dally with God not desiring pardon for sinne past but to craue free liberty to sin for the time to come And if the father had doubted of their saluatiō no doubt hee would haue bewailed their destruction Lastly it is to bee noted that they feasted in their owne houses they did not run to Ordinaries or haunt Ale-houses or frequent Tauernes neither did they feast euery day like the rich glutton whose daily dinners were daily feasts for hee did nothing else but feast euery day neither did they keepe companie with ruffians swearers drunkards swaggerers and such like but they inuited one another to witnesse their good will and to continue mutuall loue among themselues The like wee might say of Vzzah that stayed vp the Arke and was stricken with sodaine death because he laid his hand vpon the Arke 2 Sam. 6 7. So was it with Vriah the faithfull seruant of Dauid yet he was slain by the sword of the Ammonites 2 Sam. 11 17. Iosiah that good king serued the Lord from his youth yet dyed hee a violent death and was slaine by Pharao Nechoh at Megiddo and al the people of the land mourned for him 2 Kings 23 29. Reason 1 Thus doth God deale with his owne children oftentimes they are chastised in this world lest they should be condemned with the wicked in the world to come 1 Cor. 11 32. Secondly those whom God loueth hee loueth vnto the end Ioh. 13 inasmuch as all his giftes are without repentance Rom. 11. therefore temporall chastisements cannot alter his loue or make frustrate the gifts that once he hath bestowed vpon his children Thirdly euen his owne people sinne against him for in manie things we sinne all Iames 3 ver 1. and therfore when they sinne against him he chastiseth thē with death as with a rod howbeit his mercie he neuer taketh from them Thus did Iosiah offend he would not heare the word of the Lord which was brought vnto him therefore he was smitten by the hand of God Vse 1 This teacheth that it is a false rule and a deceitfull measure to iudge of the saluation of men by temporall things whereas commonly all things fall out alike to the godly vngodly Eccl. 9 12. Many there are that wil take vpon them to iudge and censure men to bee out of the fauour of God because sometimes they dye sodainly and sometimes strangely and contrarywise if they dye in their beddes quietly and calmely they conclude that they must necessarily bee the children of God for that cause onely But if we haue no better testimony to discerne a childe of God then this note we may soone be deceiued for this may often happen more by the nature of the disease then through any grace in the soul of the diseased The constant course of a mans life is the best witnesse what is in man A man may dye rauing and haply blaspheming and yet be the seruant of God by the violence and rage of some sicknesse disturbing the head and the braine For as Paul sayeth It was not hee but sinne that dwelled in him Rom. 7 15 so I may say it is not they that raue and blaspheme it is the force of their sicknesse to which they do not consent and againe a man may go away like a Lambe and yet dye out of Gods fauour and go to hell as Iob chap. 21. verses 13 14. Vse 2 Secondly this reprooueth the Popish sort that commonly condemne Zuinglius a sound defender of the true and Apostolike faith Zuinglius defended because he died in the field as a good Patriot against the enemies of his country Hee did no more then euery true Minister and faythfull man ought to be ready to do Hee was slaine with the sword of wickedmen but that death was an honourable death Hee exhorted the people to constancy in the faith as the Priest is commanded in the Law to do Deut. 20 23 It is no reproach to dye in a good cause and a iust quarrell If he had dyed as Sanders an arch enemy to the Queene and State dyed in Ireland in the rebellion which himselfe had procured who died distracted and in a frenzy to behold the hand of God gone out against him and all his plots and proiects crossed O what outcries would these men then haue made he died as a Traitor against his lawfull Prince in the Popes quarrel and was in the field against his owne Soueraigne whereas Zuinglius dyed with his owne Cittizens in a good cause and was lamented of all good men Lastly we must take heed we doe not iudge Vse 3 rashly and rigorously of the Churches sorrowes and afflictions albeit they seem oftentimes both strong and strange when God feedeth them with the bread of teares giueth them teares to drinke in great measure Psal 80 5. The dead bodies of his seruants haue the enemies giuen to be meate to the fowls of the heauen and the flesh of his Saints to the beasts of the earth their
hurt losse and damage may by them redound to the commonwealth in such sending of them The way to be rid of them is to execute iudgement against them and to cut them off by the sword of the Magistrate for theyr euill deeds Lastly from hence we should learne much more to be watchfull in the spirituall warrefare Eph. 6 10. 2 Tim. 2 4. We are all souldiers and we are to fight against principalities and powers and spiritual wickednesse in high places and therefore it behoueth vs to put on the whole armour of God and to bee strong in the Lord knowing that we shall stand in his might and be able to put to flight these enemies 7 And they warred against the Midianites as the Lord commanded Moses and they slew all the males 8 And they slew the kings of Midian besides the rest of them that were slaine namely Eui and Rekem and Zur and Hur and Reba He was the father of Cozbi whom Phâ—nehas slew Numb 25 15. fiue kings of Midian Balaam also the sonne of Beor they slew with the sword 9 And the children of Israel tooke all the women of Midian captiues and their little ones and tooke the spoyle of all their cattell and all their flockes and all their goods 10 And they burnt all their Cities wherin they dwelt c. 11 And they tooke all the spoyle c. This is the second part of the Chapter wherein we see the manner obserued in managing this warre and in performing obedience to the Commandement of God and his seruant Moses Wherin we may see the slaughter that they made first set downe generally They slew all the males then particularly Fiue of their Kings and also Balaam Secondly the captiues that they tooke to wit al the women and their little ones Thirdly their booty they tooke the spoyle of their cattell flocks and goods Lastly they set their Cities on fire and consumed theyr goodly Castles to nothing Heere a question may be demanded concerning Balaam Obiect how he came to be among these Midianites forasmuch as we reade before that he went his way Numb 24 25. I answer Answer some vnderstand the words of his purpose resolution to returne home but that he stayed in the way among the Midianites through whose Country he must necessarily go and so was slayne among them And indeed it is certaine he was present in the battell but it is more likely and credible that he went home and afterward hearing of the destruction of so many thousands of the Israelites 1. Drusij comment in loca diffic Num. cap. 125. procured through his diuellish counsell that hee returned vnto Madian hoping to receyue the wages which had beene promised vnto him seeing the matter succeeded according to his theyr desire and thus indeed hee receyued a iust reward and recompence as the wages due vnto him for he was slaine by the sword And hence also it may not vnfitly bee concluded that he was no true Prophet of God but a Prophet of Satan for then doubtlesse the Israelites would neuer haue put him vnto the sword Eucher in Gen. pag. 102. Some there are that too highly magnifie him and esteeme better of him then is cause and thinke that he was the same who in the booke of Iob is called Elihu howbeit this is a blinde conceit Some of the Hebrew Doctors obserue that he could be no Prophet because it is said God opened his eyes and he saw the Angel of the Lord standing in the way c. because this is noted of others as of the seruant of Elisha 2 Kings 6 17 and of the Syrians verse 20 as also of Hagar Gen. chapter 21 verse 19 but it is neuer spoken in the same manner of any of the Prophets Other of them say he was damned with Doeg Gehazi and Achitophel but the things that are secret belong not vnto vs the truth he knoweth that knoweth all things it is not for vs to iudge before the time But to leaue this and to come to the doctrines We saw before the sinne of the Midianites chap. 25 and how God threatned them hitherto they escaped well enough and might say as Agag did that had beene spared with the fatter Oxen and the better sheepe 1 Sam. 15 32. Surely the bitternesse of death is past notwithstanding wee see God maketh good his word and suffereth no part of it to fall to the ground Doctrine Wicked men are suffered long yet in the end are punished We learne heereby that wicked men howsoeuer they may bee suffered long in theyr sinnes and God prosper them in theyr wayes and bring no temporal iudgment vpon them yet at last he meeteth with them and bringeth his plagues and punishments vpon them Psalm 73 verses 12 17 18 and 37 35 36. Iob 21 17 18. Ierem. 12 1 2 3. Hab. 2 3 5. Psal 50 21. The Scripture is full of these examples Reason 1 And it must needs be thus because God is a iealous God visiting iniquities and transgressions Exod. 34. he is angry with the wicked hateth them his soule abhorreth and detesteth them and therfore must needs bring iudgment vpon them Rom. 1 verse 18 and 2 5 8. Deut. 9 8 20. Mal. 1 2 3. Not that GOD hath any passion of anger but because hee is saide to do that which men do when they are angry that is he will take vengeance and punish them for theyr sinnes and offences Secondly because the Lord hath set a stint to the wicked he seemeth for a while to put the bridle in theyr neckes and to let them run at liberty but they haue theyr appointed time which they cannot passe hee hath set downe how farre they shall go and how long they shall liue and the measure of theyr sinne to what height they shall grow so that though they desire to proceede neuer so much they shall not be able they cannot go any farther he wayteth till they haue filled vp the measure of their sinnes Gen. 15 verse 16. Math. 23 ver 32 and then he will not spare to bring his iudgements vpon them Vse 1 The vses First this teacheth vs to acknowledge the iustice of God He oftentimes holdeth his peace and men thinke him to be like vnto themselueâ— howbeit hee will manifest to all the world that hee is a iust and righteous God and holy in all his wayes Hence it is that the Apostle saith He will reward euery one according to his works Rom. 2 6. Psalm 62 12. For as God neuer forgetteth to be mercifull neyther shutteth vp his kindnesse in displeasure Psalm 77 9 so hee cannot forget his iustice except he should forget himselfe No man forgetteth his owne name Iustice is Gods essentiall attribute This is his Name for euer and this is his memoriall to all generations True it is the faithfull themselues do many times conceiue amisse both of the mercy and of the iustice of God but they confesse that this is their
others but when we must lay downe this earthly tabernacle little or no difference will appeare The condition of all men is alike in death and Salomon saieth Eccl. chap. 9 verse 4. A liuing dogge is better then a dead Lyon We must therefore know that whatsoeuer we are we are no better then dust whether we consider the originall cause or the finall we are of the dust and we must returne againe to the dust and can carry away nothing with vs. Secondly this should instruct men of high Vse 2 places to turne vnto God to serue him with feare â—nd to reioyce before him with trembling yea to kisse the sonne lest he be angry and they perish in the way for when his wrath is kindled but a little blessed are all they that put theyr trust in him For when all must appeare before the iudgement seate of God no ensigne of honour will do vs any good Let not the rich man glory in his riches or the strong man in his strength nor the noble man in his honour but hee that glorieth let him glory in this That hee vnderstandeth and knoweth God that he is the Lord which exerciseth kindnesse iudgement and righteousnesse in the earth for in these be delighteth Ierem. chap. 9 verse 14. When a man commeth before an earthly Iudge hee respecteth not the person of the poore nor honoureth the person of the mighty for that were to doe vnrighteousnesse in iudgement but hee iudgeth his neighbour rightly Leuit. 19 15. How much more then must we assure our selues that the Iudge of all the world will do right The Prophet Dauid chosen of God to bee the Gouernour of his people professeth that he will sing mercy and iudgement Psalm 101 verse 1. Thus shall it be with God heere the vngodly often escape because no man dare attach them or meddle with them but in the end they shall not escape Euery man shall appeare without his vizard here some poore are respected for theyr rags the rich for theyr bagges the noble for theyr Escutchions the Captaines for theyr armes the mighty for theyr friends the clyents for theyr bribes thus are the eyes of men dazeled and blinded that they cannot consider euery mans cause but too much respect the person It is not so with God All the glory of man is no better then vanity like the flower of the field that fadeth away God looketh vpon the heart if we come before him with a soule washed in the blood of Christ this will keepe vs from the wrath of God Vse 3 Lastly from hence ariseth comfort to the oppressed and them of low degree that are in misery to know that God will pleade theyr cause and enter into iudgement with the mighty ones of the earth He is higher then the highest and stronger then the strongest Heere men stand in feare of them that do not stand in feare of God but God feareth not theyr faces He heareth the cry of the poore and will deliuer them Marke the end that God will make who is the King of Kings and the Lord of Lords he will call those to iudgment that heere escape the hands of men When they shall receiue for the wrong which they haue done because with him is no respect of persons Col. 3 25. 12 And they brought the captiues the prey and the spoile vnto Moses Eleazar the Priest and vnto the Congregation of the Câ—â—ldren of Israel vnto the Campes at the plaine of Moab which are by Iordan neere Iericho 13 And Moses and Eleazar the Priest and all the Congregation went foorth to meete them without the Campe. 14 And Moses was wroth with the Officers of the hoast with the Captaines ouer thousands and Captaines ouer hundreds which came from the battell 15 And Moses saide vnto them Haue ye saued all the women aliue 16 Behold these caused the children of Israel through the counsell of Balaam to commit a trespasse against the Lord as concerning Peor and there came a plague among the Congregation of the Lord. 17 Now therefore kill euery male among the children and kill euery woman that hath knowne man c. 18 But all the women children that haue not knowne a man by lying with him keepe aliue for your selues 19 And do yee abide without the Campe seuen dayes all that haue killed any person and all that haue touched any dead and purifie both your selues and your prisoners the third day and the seuenth 20 And ye shall purifie euery garment and all that is made of skinnes and all worke of Goats haire and all things made of wood 21 And Eleazar the Priest said vnto the men of warre which went to the battell This is the ordinance of the Law which the Lord commanded Moses 23 Euery thing that may abide the fire ye shal make it goe through the fire and it shall be cleane yet it shall be purified with the water of purification and all that suffereth not the fire ye shall cause to passe by the water In the words before we heard the maruellous and memorable iudgement of GOD against the Midianites who were enemies to the Church of God among whom also Balaam perished He wished to dye the death of the righteous chap. 23 10 but hee lost his life among the vnrighteous Thus they that digge a pit oftentimes fall into it themselues Psalm 7. Now in these words we haue the third and last part of the Chapter touching the yssue of things after the battell when the Captaines Souldiers returned from the battell These are of two sorts First the things that happened before they came into the Campe to the 25 verse and then what fell out when they were admitted into the Campe. Touching the things that befell the men of war before they were admitted into the hoast they are these foure First Moses chideth and checketh them because they had done the Commandement of God to halfes they had executed a part and left another part vndone like Saul that spared the fatter Sheepe and Oxen for sacrifice 1. Sam. 15. verse 21. They had saued all the women vnder a pretence of foolish pitty accounting it no honour or valour to consist in killing them but they ought to haue beene destroyed because they caused the children of Israel to commit a trespasse against the Lord and a great plague fell vpon the congregatioÌ„ of the Lord chapter 25 1. Secondly Moses commandeth that such should all be destroyed theyr eye must spare none of them but the women children that had not knowne man by carnall copulation should be reserued aliue for their vses Thirdly hee commandeth the men of warre to purifie themselues before they came into the host Lastly we see the commandement of Eleazar the Priest to purifie the siluer and gold and garments that they had gotten that such mettals as would abide the fire and not be consumed should passe through it the rest was to bee washed with water that so they might be consecrated
to seeke reuenge but hee must not doe it with his owne hands but as the poore widow that came to the Iudge saying Auenge me of mine aduersary so hee must complaine to the Magistrate and so seeke for remedy by iust and lawfull meanes And that wee may be free from the fact it selfe and not fall into it let vs looke well to the fountaine and beginning of all our actions and first labour to purge our hearts because out of the heart proceedeth all kinde of wickednesse Now if that be cleansed of euill thoughts wee shall thereby stoppe and hinder euill workes that they breake not out 22 But if he thrust him sodainly without enmity and haue cast vpon him any thing without laying of waite 23 Or with any stone wherewith a man dy seeing him not and cast it vpon him that he dye and was not his enemy neyther did seeke him any harme 24 Then the Congregation shall iudge betweene the slayer and the auenger of blood according to these iudgements 25 And the Congregation shall deliuer the slayer out of the hand of the reuenger of blood and the Congregation shall restore him vnto the City of his refuge whither he was fled and he shall abide in it vnto the death of the high Priest c. 26 But if the slayer shall at any time come without the border of the City of his refuge whither he was fled 27 And the reuenger of blood find him without the borders of the Citie of his refuge and the reuenger of blood kill the manslayer hee shall not bee guilty of blood 28 Because hee should haue remayned in the City of his refuge till the death of the high priest but after the death of the high priest the slaier shal returne into the land of his possession 29 So these things shall bee for a Statute of iudgement vnto you thoroughout your generations in all your dwellings The Law touching killing at vnawares is deliuered in these words the substance wherof is this That if a man take away life from any sodainly without any enmity or doe cast a stone at aduenture without laying of wait or cast any thing vpon him and see him not the Congregation shall deliuer him out of the hand of the auenger of blood because though hee did kill him yet he was not his enemy neyther sought his hurt or plotted his death So the Lord in his law propoundeth sundry like cases Exod. 21 13 14. and Deut. 19 4 5. Whosoeuer killeth his neighbour ignorantly whom he hated not in times past as when a man goeth into the wood with his neighbour to hew wood and his hand fetcheth a stroke with the axe to cut down the tree and the head slippeth from the helâ—e and lighteth vpon his neighbour that he dye he shall flee into one of those Cities and liue c and hee must abide therin vnto the death of the high Priest which was annointed with the holy oyle But if such slayer shall go out of the border of the City of his refuge whither he was fled and the auenger finde him and slay him hee shall not bee guilty of blood because he had a place of safety and refuge giuen vnto him and hee ought to haue remayned therein according vnto the law Out of this diuision some questions wil be mooued Obiect which are needfull to be handled considered as first of all whether the Auenger of blood while his heart is hot might lawfully pursue him that killed another of ignorance and when he found him out of his Citie and Sanctuary might slay him Answ I answer God doth not approoue or allow such dealing simply but doth indeed vtterly condemne it For the iudiciall and politicke lawes doe not alwayes serue to bring men to perfection and to establish perfect holynesse and righteousnesse amongst vs but in some sort to remedy the vices whereunto wee are inclined so that the Lord hath an eye to the inconueniences that might ensue whereas if wee will speake what the eternal law of right wrong which is the law of righteousnesse alloweth what euery mans duty is towardes men made after the image of God then doubtlesse when a man hath giuen a blow with his hand vnwittingly so as it doe sufficiently and euidently appeare to be so the next friend or kinsman ought not to steppe vp to seeke reuenge because in so dooing hee offendeth God both in setting vpon the party that hath done him no wrong by his will Rom. 12 29. Matth. 5 44. and in fathering that thing vpon a mortal maÌ„ which God had ordayned in his secret prouidence Exod. 21 13. God hath deliuered him into his hand This is the perpetuall law of equity and honesty and therefore that which is deliuered in this place is onely a positâ—â—â— Law established noâ— to instruct but to restrain theÌ„ and to remedy a greater mischiefe in case they had bene altogether brideled and wholly 〈◊〉 reaued of all power This teacheth vs a plaine truth God tollerateth things which he neuer alloweth which I onely point aâ— with the finger that God tolerateth many things among his people which he neuer liketh and alloweth as appeareth in the cause of diuorce Deâ— 24 1 they were permitted vpon dislike to put away their wâ—â—â— prouided that they deliuered vnto her a bill of diuorcement to be a witnes of her honesty that through the wilfulnesse and waywardnesse of her husband she should not be defamed Neuerthelesse God neuer liked this simply no more then their marrying of many wiues because she was giuen to him to be the companion of his life and the delight of his eyes and the comfort of his heart all his dayes and was as it were one part of his owne person and therefore to cast her off was after a sort a cutting off of himselfe in the middes whereupon Christ saith Math. 19 8 9 Exod. 22 25. that the Lord did it for the hardnesse of their hearts So in the case of vsury he permitteth them to take vsury of the stranger that they might not practise it toward their brother and sundry such like lest they should do worse Secondly the question may be asked Obiect whether this killing at vnawares or against ones will whom God is said to haue deliuered into his hands be a sinne or not This is so much the more necessary to he thought vpon because the Lord sheweth Deut. 19 6 thar such a man is guiltlesse of the other mans death forasmuch as he did not hate him before neyther did presumptuously rise vp against him to slay him with guile Howbeit in this place such a person is commanded to remaine as a banished man out of his owne place house and from his owne kindred and is confined to the citty of refuge vntill the death of the high Priest which no doubt had relation to Christ I answer Answ there is no repugnancy in all these things For this fact must bee considered two
Priests seruant if he had called to minde that the sword was not put into his hands Math. 26 51. Let euery man labour to see what God hath called him vnto and looke to the things commanded vnto him priuate men may not take vpon them to reforme euery thing that is amisse hauing no authority thereunto and if they should come to suffer for such things they shall finde but little comfort in theyr sufferings because this is to suffer as euill doers albeit not for doing of euill Vse 3 Lastly if it be vnlawfull to do good sometimes when it is done vnlawfully then how much more is it vnlawfull to do that which in it selfe and in it owne nature is vnlawful And if God reiect the actions of men when they are done in an euill manner how much more doth hee abhorre the workes of carnall men when they are wicked vngodly in the very substance And if he accept not those actions which might be don wel if they were done by another how much lesse those that can be wel done by none Of which wee may say with Salomon Behold the righteous shall bee recompenced in the earth how much more the wicked and the sinner Prou. 11 31. If the faithfull offend in doing lawfull things much more doe the vngodly that neuer regard to doe any good And if they sinne against God that heare his word amisse how much more sinfull are they that will not heare it at all And if they prouoke the wrath of God that doe good in an euill manner much more doe they that sinne in an euill matter and most of all when the heart is euill also as Prou. 21 27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked minde The faithfull haue many times a good intent when they thinke to doe God good seruice and yet are not accepted because they faile in the maner woe then to those whose very hearts are set vpon euill and haue no delight in that which is good at any time 30 Whoso killeth any person Deut. 17 6 19 15 Math 18 16 2 Cor. 13 1. Heb 10 28 1 Tim. 5.19 the murtherer shal be put to death by the mouth of witnesses but one witnesse shall not testifie against any person to cause him to die 31 Moreouer ye shall take no satisfaction for the life of a murtherer which is guilty of death but he shal be surely put to death 33 And yee shall take no satisfaction for him that is fled to the citty of his refuge that hee should come againe to dwell in the land vntill the death of the Priest 33 So yee shall not pollute the land wherein yee are for blood it defileth the land and the land cannot be cleansed of the blood that is shed therein but by the blood of him that shed it 34 Defile not therefore the land which ye shal inhabite wherein I dwel for I the Lord dwell among the children of Israel The third and last part remaineth laying forth the office of the Iudges touching slaughter wherein obserue two things first the Law of putting the murtherer to death which must passe by the verdict of two or three witnesses verse 30. Secondly the Iudges are forbidden to take any satisfaction for the life of a murtherer because innocent blood shed defileth the Land yea in such an horrible manner and measure that all the water in the sea cannot wash it away for the Land cannot be clensed of the blood that is shedde but by the blood of him that shedde it And no maruaile seeing they might take no satisfaction for him that bad killed a man at vnawares to deliuer him from the city of his refuge before the death of the high Priest From these words we learne how heynous a sin murther is Againe that wilful murtherers are not to be spared the eie of the Magistrate must not pitty thē if they be desirous to reuenge the dishonour done vnto God or to clense their own Land or to saue their own liues But marke farther how GOD will haue such proceeded against they shall not dye by the mouth of one witnes he requireth in iudiciall courts that euery matter should be tryed by two or three witnesses that the guilty should not be acquited and that the innocent might not be condemned Doctrine God wil haue no innocent person put to death So then the point from hence is this that God will haue no innocent person put to death but that euery one should receiue according to his owne works Deut. 13 14 and 17 4 Thou shalt enquire and make search and aske diligently whether it be a truth and the thing certaine hee will haue no man condemned vpon accusations suspitions and presumptions Esay 5 13 Psal 37 6 Pro. 24 23. This was the sin of Saul who commanded to kill the Priests of the Lord 1 Sam. 22 16 as if they had conspired agaynst him Iob 29 16. Reason 1 The grounds are these first from the nature of God he is a iust and righteous God the Iudge of all the earth and hee respecteth no mans person therefore they that sit in his place and execute his iudgment and haue his Name communicated vnto them ought to deale vprightly Deuter. 1 16 17. Secondly wrong iudgement is abominable in the sight of God Pro. 17 15 whether it be to iustifie the wicked or to condemne the innocent Thirdly it kindleth the Lords wrath against the land when innocent blood is shedde Ier. 26 14 15 As for mee behold I am in your hand doe with me as seemeth good and meete vnto you but know ye for certaine that if ye put me to death yee shall surely bring innocent blood vpon your selues and vpon this citty and vpon the inhabitants thereof as 1 Kings 21 19. Vse 1 The vses follow First this serueth for instruction to all that are in authority to take heed to themselues that they walke with a right foot and turne neyther to the right hand nor to the left according as God requireth Leuit. 19 15 Thou shalt doe no vnrighteousnes in iudgment thou shalt not respect the person of the poore nor honour the person of the mighty but in righteousnesse shalt thou iudge thy neighbour Against this they offend many wayes when they giue false iudgment and cause the same to be executed when they deferre iudgment put it off as Felix did from day to day Acts 24 25 for while iudgment hangeth thus in suspense the iust is often taken for the vniust and contrarywise the vniust fot the iust lastly when the sentence rightly pronounced is delayed and sometimes not at all executed The Scripture expresseth the fault and the punishment by one and the same word Gen 4 7 13 Esay 24 20 1 Peter 2 24 to teach that they should be ioyned together and not seuered and that hee should be holden for innocent and vnblameable that hath no punishment inflicted
vppe in store 102 a. against the preaching of the word 127 b. 744 745. against Magistrates 181 182. against excommunication 259. against putting vp of wrongs 302. of such as pretend Gods mercies p. 306. Obiections for auricular confession 314. against restitution 324 b. for common swearing p. 373. Obiections for toleration of sundry religions 627 628. against the Ministers maintenance 701 b. of such as obiect the multitude of their sinnes 715 b. and the greeuousnes of them 716 a. Obiections in defence of images 789 b 760. pretending some Scriptures lost p. 821. Obstinacy in sinne 622. the heinousnes of it 623 Obstinate sinners cast out of the church 258. they raile at their reprouers p. 655. Occasions must be auoided p. 419. Odde numbers p. 919. Offence must not be giuē 220 a. the branches of it Offenders principall chiefly punished p. 572 b. Offence taken at the mariage of cosin germans remoued p. 1297. Office proper euery one must haue 179 a Office of the ministery must be adorned p. 353. Oft comming to religious exercises p. 492. Old man why so called p. 1145. Omer what p. 359 b Oppression p. 322 a 363. Oppressors punished p. 395. Order what it is a. why appointed among the Israelites 53 in the Church and Common-wealth 55 the reasons of it ibid. obserued in all Gods workes 56 506. order in the Scriptures p. 57. rules of order 61 b. to be obserued in the church p. 59 b. Ordination See Imposition P Papists why refuse Scriptures to be iudges 3 b. they forbid the people to read them 7 b. they are partly Pelagians 87. they dare not stand vnto their merits at their death 89 b. they haue added to the word 141. they are the murtherers of souls 142 b. they accuse the originals of corruption 494 they set the church aboue the Scriptures ibid. they are worse then Anabaptists 534. they cannot be good subiects p. 629. Parents godly haue vngodly children 130. wicked they are as greatest enemies to their Children 135 b. how they should seeke their good 136 b. 135 a. the duties of parents p. 1201. Passeouer what it was 477. Christ is it ibid. Patience 76 a 235 the hindrances of it ibid b. Paul why he laboured with his owne hands p. 49. Peace what it signifieth p. 413. Peace of God See Reconciliation Penitent receiued to fauour 713. 809. comfort to such p. 715 b. People must reade Scripure 4 b. 7 a 460 heare the word 157. reuerence the minister 221 435. pray for their Pastors p. 430. Persecuters 835 b. Perseuerance 421. want of it reproued 437 b. Pharisee in the Gospel p. 558 b. Pilgrimage p. 1106 b. Plague one of Gods iudgements 597. duties of all in such times p. 598 599. Pleasures what vnlawfull p. 536 b. Poetry p. 847 b. Poore may do good workes 453 a. they are comforted p. 532 a. Pope not head of the Church 151. he is antichrist 628 629 a grand theefe p. 702 Popery not to be tollerated p. 928 b. Pouerty not to be vowed p. 454 a. Powder-treason 284 b. 412. 905 a. 1045 b Pray one for another 806. for magistrates Ibidem 832 b. for the Church p. 431 b. Prayer 91. for daily bread 101. it remoueth iudgments p. 602 b. Prayer needfull 369 a. set formes lawfull 414 b. a comfort to the weake 427. all doe not pray which heare prayers p. 485 b. Prayer must be in a knowne tongue 504. it often obtaineth more then is desired p. 404. Preaching p. 744 745. Preparation 233 456. come not without it p. 467 668 949. Presence of God p. 81. Presumptuous sins 636 b. how to know them p. 937. Priests their sorts and offices p. 144. Princes must care for religion p. 138 b. Priuate men when they may reuenge how p. 303 Profession not enough p. 529 a 974 b. Professors idle p. 444. Promises to men p. 64 a. Promotion See Honor. Prophesie of Elias p. 74 a. Propriety of goods p. 1127 b. Prosperity of the wicked enuy not p. 768 Protecting gods p. 872. Prouidence of God ouer Israel p. 45. Publicans what p. 265 a. Publishing the workes of God See workes Punishments See Visitations Purgatory p. 713 b. Purity p. 468 b. 113 b. Q Quenching the spirit p. 426. Questions whether the Leuites might minister after fifty 215 b. whether yong men may be chosen to the Ministery 216. whether the Leuites might carry the Arke 224 a. whether al company with the wicked are to be auoided 281 a. how far a man may forgiue 298. touching restitution 325 b. the suspected wife p. 360. Questions Whether it be lawfull to do good in hope of reward 569 b. what Angel appeared to Balaam 902 touching the authority of parents 1165 1166 whether it be the Ministers duty to visit the sicke of the plague p. 671 b. R Rage of wicked limited p. 987. Rash iudgement p. 352 353 363 b. Rauens how they cry to God p. 1115. Reading the Scripture 634. how it differs from prayer p. 513. Reall presence p. 499 b. Rebellion p. 59 a 66. Reconciliation p. 516. Red Heiffer p. 721 722. Cities of Refuge p. 1236 a. Religion maketh to flourish 125 a. the stay of a kingdome 647 b. when it is impure the life is so 1046 b. it giueth courage in battell 1093 b all pretends order p. 921. Reliques 729 b how sought to bee iustified page 730 a. Repentance motiues to it 662. it is in this life 798 b. not to be prolonged 249 b. some repent of it p. 623. Repetitions 40 b. 41 a. why vsed 983 a. they are lawfull p. 235 b. Reprobates state fearfull p. 23. Reproofe by taunting p. 295 Restitution p. 320 b. 326 762 Resurrection certaine 43 b proued 385 b Reuenge double 17 a. it is to be laid aside p. 301 734 b 837 b. Reuenge to be laid downe with motiues moouing thereto p. 1243 a Reuerence in holy things 228 b occasions that doe hinder it p. 230 237. 946 b 448 Rich must pray for daily bread 537 a They must promote Gods worship p. 442. Riches how to vse well 100 not euill pag 454 bee thankefull for them Ibid. Rocke what it signifieth 499 a Roman Church repealeth the whole Law 1038 1039 wholly out of order p. 508 a Rulers must be forward 439 b a great blessing to haue such 440. giue thankes for them p. 441. S Sabbath 146 a. 253 a. 641 b it is morall 644 of the change of the day Ibid. how abused 645 1141 the Vses to vs 1149 why directed to Gouernors p. 1142. Sacraments 491 814 b. some want the outward signe 1130 not to be handled by priuate persons 58. come not to them vnreuerently 488. they haue names of the things signified 479 bar none of malice p. 488. Sacrifices how reiected 339. why instituted 625 a. excellency of Christs sacrifice p. 626 a. Sacriledge p. 321 b. Saluation of Gods free grace 85 b. not of foreseene workes 87 b not in mans merites 88 a. not in free-will
Spirit for the Spirit searcheth all things yea the deepe things of God Our aduersaries teach that the Church is the supreame Iudge of the Scriptures and hath absolute authority to expound the same and by the Church they vnderstand the rabble of Priests and Iesuites and Cardinals and Councels and by them all at last the Pope whoe holds the Oracles of God shut vp in his brest whose iudgement also they hold to bee infallible so that he cannot erre Thus they will haue Scriptures Fathers Councels and the Church it selfe passe vnder the sentence of his Consistory Thus b Reason why the â—pists refuâ—â— the Scripâ—â—â—â— to be Iudâ—â— all controâ—â—â—sies they do partly because they know and their hearts condemne them that the greatest number of the causes controuersies debated between them and vs haue no foundation of the Scriptures to leane vpon and therefore must of necessity stagger fall downe c Andrad thod expliâ— vnlesse they bee supported by traditions and partly because they woulde make themselues Iudges in their owne cause which notwithstanding is against all Law of God and man For they disable the Scriptures from being the rule of our faith and cast them downe from the chaire of honour in which they were seated by the author of them and cast all power vpon the Church and then they define the d Bristo 〈◊〉 12. in maâ— Catholike Church to bee the Romane Church Rhem. annot in Rom. 1 8. and make the Catholike and Romane faith all one who seeth not heereby and smileth not at it that seeing the Church is made the rule of faith and their Romane Church the true catholike Church of Christ that they meane to stand to no iudgment but their own and bee iudged by no other Iudge but themselues and to receiue nothing for trueth but their owne opinions Indeed we cannot deny but they cast many shaddowes to blinde our eyes and pretend at euery word the Catholike Church but they meane nothing thereby but the Popes determination which verifieth in them the common Prouerbe Aske my fellow if I bee a theefe Thus they are made Iudges that are parties and partially referre all thinges vnto the tribunall of their owne iudgement Wee teach and affirme that the Holy Ghost and the Scripture it selfe haue chiefe authority to interprete the Scriptures the Scriptures must expound the Scriptures and out of themselues the meaning of them must be taken Our Sauiour teacheth a Iohn 5 47. that they which beleeue not Moses writings will not beleeue him The Apostle teacheth b Ephes 2 20 Wee are all built vpon the foundation of the Prophets and Apostles Christ himselfe beeing the Head-corner-stone in whom all the building is coupled together by the Spirite 2 Tim 3 15 and that the Scriptures are able to make vs wise vnto saluation Thus it is saide c Nehe. 8 8 that the Leuites read distinctly the Lawe to the people and gaue the sense and caused them to vnderstand it by the Scripture it selfe Thus did the men of Berea reade the Scriptures d Acts 17 11. and by them tried the Apostles doctrine whether those things were so or not So then we conclude that the iudgement of all men is vncertaine and doubtful that resteth vpon their sole authority and that the Scriptures are to bee expounded by the same Spirit whereby they were written for heereby onely we can know assuredly the vndoubted meaning of them and from hence we can appeale to no superior iudge Vse 3 Thirdly from this consideration of the Author of the Scriptures we haue a direction to the Minister what he must preach vnto the people not the inuentions of his owne braine not the conceits of his owne wit not the excellency of wordes not the entising speech of mans wisedome e 1 Cor 2 14 which Paul disclaimeth and disalloweth in his owne practise but he must come in the plaine eu dence of the Spirit and of power that the knowledge of God may be furthered and the conscience informed in the wayes of godlinesse He must deliuer nothing to the people but the pure and precious word of God hee must content himselfe with the simplicity thereof and bee able by the scriptures to warrant the doctrine that he deliuereth so that hee may truely say with the Prophets Thus saith the Lord. Thus doth the Apostle ground his doctrine as vpon a sure and certaine foundation f 1 Cor. 11 23 1 Corinth 11 23. I haue receiued from th Lorde that which I also haue deliuered vnâ—o you This doth the Apostle Peter require at his hands 1 Pet. 4. g 1 Pet. 4 11 If any man speake let him speake as the words of GOD. VVee see therefore what must be the matter and subiect of our Sermons and from whence as from a plentiful store-house we must furnish our selues not from Fathers or Councels or Doctors of the Church much lesse from Poets Philosophers Orators Historiographers to paint our exhortations with the flourishing colours of humane learning which may for a season tickle the eare and delight the outwarde man but can carry no weight to the Conscience nor transforme the inward man into the obedience of the will of God Such as seeke to please men that haue itching eares doe beate the aire and labour in vaine neither must they thinke to winne a souâ—e thereby to the knowledge of the Gospell This doth the Prophet Ieremy set downe chap. 23. h Iere 23 22 If they had stood in my counsell and had declared my words to my people then they should haue turned them from their euill waies and from the wickednesse of their inuentions Heere then we haue a direction what to do and in what manner to furnish our selues to the worke of the ministery wee must bee as good Stewards set ouer the Lords house to feede the family with bread not with wine with wholesome food not with chaffe that wee may discharge our duties with comfort and the people bee builded vppe in knowledge and obedience Lastly seeing God onely is the Author Vse 4 of the whole Scripture and of euery particular booke and branch contained therein which are the rule of our life and the foundation of our faith it belongeth as a speciall duty to the people of GOD to reade them to receiue them to study them to reuerence them to obey and keepe the doctrines deliuered in them forasmuch as they proceede from such an Author Wee learne to put a difference betweene the speeches of person and person and wee vse to giue better audience and greater reuerence vnto the word of a Prince then to others wee will not lose a worde willingly that commeth from his mouth and according to the Maiestie of the person so is our respect and so wee attend vnto him If one shoulde contemne a Prince and not regard him speaking vnto him hee would bee iudged worthy of death or of some sharpe and seuere punishment
Euery worde of God is the word of a great person and euery part and parcell of it is the Decree of a King nay of the King of Kinges to whom all Kinges and Princes are subiect and must rise vppe from their Throne when they appeare before him whose Throne is the Heauen and though they bee Lordes of the Earth they must resigne their Crowne vnto him that hath the earth for his footestoole and therefore the greatest regard and respect must be giuen vnto it For a Heb. 2 2 3. as the Apostle teacheth Hebr. 2 2 3. If the word spoken by Angelles was stedfast and euery transgression and disobedience receyued a iust recompence of reward how shall wee escape if we neglect so great saluation which at the first began to be preached by the Lorde and afterward was confirmed vnto vs by them that heard him Woe vnto them therefore that reiect the food of their soules and surfet of this heauenly Manna and do not hunger and thirst after the sincere milke of the word that they may grow thereby Neither let any obiect Obiection If God did speake we would heare and if he did call wee would answere if hee did threaten wee would feare and if hee did teach we would obey but so long as all proceedeth from man as sinfull as our selues wee cannot be so affected Answere This was the Obiection of the Reprobate rich man in the Gospell who albeit his Brethren had Moses and the Prophets yet hee would haue Lazarus sent from the dead vnto his Fathers house to testifie vnto them b Luke 16 28 29 30 31 Lest they should come into that place of torment But what was the answer of Abraham If they heare not Moses and the Prophets neyther will they be perswaded to amend their liues though one arise from the dead againe If we reason on this manner with the rich man and put on his affection let vs also take heede lest wee haue that recompence of reward that the rich man had He supposed that extraordinary meanes would worke extraordinarie effects and vndoubtedly procure the conuersion of those to whom they were sent but therein hee was vtterly deceyued and if wee were not Fooles and blinde we would not follow so foule and fearefull an example Wherefore to informe our iudgement aright and reforme our affection we are to obserue two points first we must acknowledge that it is Gods mercy to speake vnto vs by men like vnto our selues and subiect vnto the same infirmities and passions that we are who applyeth himselfe to our weakenesse and respecteth our capacity who are not able to abide his presence who is so glorious in holynesse fearefull in praises doing wonders We see this in the Israelites at the deliuerie of the Law when the voice of God sounded in theyr eares they ran away and could not abide it they feared to be consumed at once cryed out vnto Moses c Exod. 20 19 Talk◠thou with vs and wee will heare but let not God talke with vs lest wee dye When the Lord reuealed a part of his glory sitting vpon an high throne the angels couered their faces were not able to abide the beauty brightnes of his maiesty the lintels of the doore cheeks moued the house was filled with smoke the Prophet himselfe said d Esay 6 5. Woe is me for I am vndone because I am a man of polluted lippes and I dwell in the middest of a people of polluted Lippes for mine eyes haue seene the King the Lord of hostes In like manner if God should appeare vnto vs and vtter his voice from heauen we should feare and quake and fall downe as dead men and cry out with great astonishment Alas we shall dye beecause we haue seene and heard the Lorde as many of the Fathers did then we would make request to haue the Ministers of the worde speake vnto vs whom now we despise and whose word wee contemne as base and contemptible It is therefore to bee accounted and receyued as a notable token of his great mercy toward vs that he sendeth vs to school to learne of our Brethren to whom wee may freely and familiarly resort for counsell in our doubtes for comfort in our afflictions for knowledge in our ignorance for instruction in godlinesse and for resolution in all our wants Secondly we must labour to perswade our owne hearts that it is his word which we heare and his Ministers that speake vnto vs and that it is our duty to heare them as the Lord himselfe whose Messengers they are whose calling is from him and whose mouths he hath opened to speak his word with boldnesse as it ought to be spoken Let vs craue this mercy at Gods hands to resolue vs of this point and to settle our consciences in the full assurance of it This will be a forcible means to make vs heare it and regarde it as Gods owne ordinance ought to bee heard and regarded And vntill wee haue learned this Lesson we can neuer reuerence the preaching of the worde as is required of vs either for the aduancement of Gods glory or the comfort of our owne soules Let vs therefore perswade our selues of this and set it downe as a principle and firme conclusion that as the words of the Prophets and Apostles are of great authority euen the word of the eternall God most vndoubtedly to bee receyued and most assuredly to bee beleeued so likewise the words of all Gods true and faithfull Ministers truely expounding and faithfully giuing vnto vs the naturall sense and meaning of the Scriptures and gathering sound doctrine out of them for the instruction and edification of the people of God grounding all they teach on the sure foundation of the Prophets and Apostles the words I say of Gods Ministers in these dayes are no lesse to be esteemed and acknowledged the word of God himself then if Esay or Ieremy thē if Paul or Peter or any of the rest did write or speak vnto vs. For the Scripture standeth not in words letters or syllables but in the sense vnderstanding So long then as the Minister vttereth not the conceits of his own brain nor deliuereth the traditions and precepts of men but holdeth himself to the doctrine of the Scripture which is the touchstone to try truth from falshood to descern the word of God from the word of man hee is no otherwise to bee heard and the Gospell no otherwise to be receiued from his mouth then if some Prophet of God or Apostle of Christ were among vs. For wee must not haue the Faith of our glorious Lord Iesus Christ in respect of persons but when the same faith the same truth the same word is preached both by the former Prophets and Apostles and by the ordinary Ministers of the Church of the times wherein wee liue if it should bee receiued when it is published by them and reiected when it is deliuered by these a
build it or when it should be builded or where it should bee builded Hence it is that the Lord sent Nathan vnto him who said vnto him Shalt thou build me an house to dwell in Whereas I haue not dwelt in any house since the time that I brought vp the Children of Israel out of Egypt 2 Sa. 7 5 6 7. euen to this day but haue walked in a Tent and in a Tabernacle In all the places wherein I haue walked with all the Children of Israel spake I a word with any of the Tribes of Israel whom I commanded to feede my people Israel saying Why build ye not me an house of Cedar So then seeing it might be said to him Who required these things at thy hands Who commanded of thee any such worke Who euer spake vnto thee to doe it Howsoeuer his purpose might be commended yet the fact is reprooued And God vseth two reasons to call him backe from his desire and enterprise one taken from his owne person the other from the person of Dauid From the person of God because hitherto hee had liued in a Tabernacle so that there was no cause in respect of him to trouble himselfe with the building of a Temple From the person of Dauid because he was to consider that there were many in Israel besides him many Iudges and Princes beside him and before him yet none of them had any such charge laide vpon them or committed vnto them or required of them so that he ought not to haue enterprised that which was commanded to none of them nor to himselfe True it is GOD saith in the booke of Deuteronomy that there should be one place where he would be worshipped but what or where that place was he did not foreshew therefore his farther pleasure to bee reuealed was to be expected and an expresse commandement to be waited for For wee see in the Scriptures that oftentimes somewhat is commanded which commeth not by and by to be practised and executed as we declared before touching the chusing of a King from among their brethren Deut. 17 14. when they came into the Land which the Lord their God had giuen them So Christ sent out his Apostles into all the world and commanded them to teach all nations but at what time they should go forth they were to expect a new commandement and commission Matth 28.19 Luke 24.49 so that albeit they were bidden to goe yet if they had gone before they had knowne when to goe they had offended The summe and effect of this answer cometh heereunto that Dauids thought and purpose was good and godly if we consider the roote of it inasmuch as it proceeded from a desire of promoting true religion neuerthelesse although God approued his intent yet he suffered him not to goe forward because hee wanted his word to warrant his intent and therefore did not obey God but follow his owne mind and deuice Thus wee see the cause why God forbad Dauid to builde him a Temple and yet afterward the people in the daies of Haggai are reproued Hag. 1 4. being returned from captiuity because they builded not Heere he forbiddeth that which there he cōmandeth These things seeme not to agree together but to be contrary one to the other and yet though different in shew they agree very well in deed in truth For in this place Dauid is pulled back from his purpose as running too fast trauelling as it were without his guide and sailing without his compasse because he had not the word of God whereas they were reproued because albeit they were stirred vp by the Prophets and called continually to that duty by the word of God yet they could finde no leasure to fall to worke but followed wholly their owne profites and pleasures Thus we haue answered the obiections let vs now come to the vses see what we are to learne from hence Vse 1 First of all wee are taught that touching things that are to be done or not to be done we are not to iudge by the false rule of our owne carnall and corrupt reason but according to the sure word of the Prophets and Apostles It seemeth a small thing in our owne iudgement to burne Incense with strange fire but it is a most greeuous sinne and deserued a most greeuous punishment if we consider the word of God thereby transgressed or respect his commandement thereby violated For these two sonnes of Aaron died not the common death of all men nor were visited after the ordinary visitation of the rest of the sons of men but God wrought a strange worke he brought fire from heauen and consumed them Numb 16 18. The like we might say of Corah and his company they contented not themselues with the ordinary calling of the Leuites to do the seruice of the Tabernacle of the Lord and to stand before the Congregation to minister vnto them but they would also take euery man his censure and put incense in them but they sought the Priesthood also and vsurped the office peculiarly appointed to Aaron and to his sons It might seeme a small thing to set vp others to burne incense and a man might say Why might not Korah do it as wel as Aaron What skilleth it by whom it bee done But hereby the will of God is broken and little regarded yea God himselfe is contemned and little esteemed in our eyes This then bindeth euery soule to humility not to thinke any thing better wiser or more expedient and profitable to the Church then that which is prescribed vnto it neither yet to account any thing idle or superfluous or vnnecessary or that might be amended There be many prophane men that think most basely and contemptibly of the most excellent things of God as of the Word of the Ministery of the Sacraments and of the prayers of the Church It seemeth to many a slight thing not to be washed with the water of Baptism but it is not so with God who hath instituted that Sacrament and therefore woe vnto them that neglect it or despise it The like we might say of the Lords Supper it is accounted among many a small matter whether they come to the Table of the Lord or not But we must measure the necessity of it not by the outward shew of the outward actions but by the Commandement of God because whatsoeuer Christ hath instituted for the perpetuall vse and benefit of the Church we are commanded to yeeld obedience vnto it Whosoeuer neglecteth to doe what hee appointeth sinneth most greeuously against him Wherefore the Apostle saith 1 Cor. 11. 1 Cor. 1◠As often as ye eate this bread and drinke this cup yee doe shew the Lords death till he come Such then as come sildome to this Sacrament declare plainely that they regard not the death of Christ They looke to receiue life and saluation from him but they do not esteeme the meanes whereby they may be made