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
sentence of death gone out against vs Euen as the children of Israel had beene all the children of death as well as the first borne of Egypt had not God in great mercy and compassion spared them For albeit he deliuered Goshen where the Israelites were from the plagues that wasted and wearied the Egyptians was this thinke we because Israel deserued to be spared or because God could not in iustice comence any action against them No they had learned too much the manners of Egypt they beleeued not the word of the Lord for their deliuerance but murmured against the Ministers of God sent vnto them albeit they had seene his wonders and signes that were wrought among them Their first borne therefore had beene in no better case then the first borne of Egypt had not God beene mercifull vnto them and shewed pitty vpon them So then we are all put in mind of our naturall corruption by sin deriued from Adam in regard of which corruption which is spread as a foule and filthy leprosie ouer all the powers of the soule and parts of the body we are guilty both of temporall and eternall death vnlesse we haue redemption by Christ the promised Sauiour of the world We are by nature wretched and miserable sinners borne as it were out of due time and deserue the wages of sin that is death 1 Ioh. 1 8. Tit. 3.3 Rom 6.20 We our selues were in times past vnwise disobedient deceiued seruing diuers lusts and pleasures liuing in malice and enuie hatefull and hating one another There are many branches of this corruption and sundry points necessary to be knowne of vs concerning the same First we must acknowledge no difference between our selues and others Are we better or more excellent then they No in no wise We all lie vnder sinne and haue the seedes therof within vs. Rom. 3.9 and are ready to fall into all the most horrible sinnes can be named if we be not stayed by the hand of God Secondly we must looke into the Law of God as in a glasse that we may see our defects and deformities We are blinde and cannot see the Law is a true glasse and will shew vs our face truly it telleth what is amisse and flattereth no man for by the Law commeth the knowledge of sinne Rom. 3.20 There cannot be the least spot but it will be made to appeare so that he which is ignorant of the Law knoweth not himselfe Thirdly we must confesse the loue of God to be great toward vs in freeing of vs from the bondage of sinne and setting vs at liberty to be the seruants of righteousnesse Thus doth the Apostle Rom. 7.24 25. O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesus Christ our Lord c. Fourthly ' we must learne the vilenesse and greatnesse of our fall which Paul calleth the disobedience of one man containing all sinnes of what kinde and nature soeuer Adams sinne how great which may be considered in those few particulars First he regarded not the promise of God wherby he was willed to hope for euerlasting life so long as he cōtinued to eat the tree of life Secondly he despiseth the commandement of God restraining him from the forbidden fruite and maketh no account of it Thirdly hee breaketh out into horrible pride and ambition whereby he would be equall vnto God and seeke an estate higher then that wherin he had set him He was not content with his present condition albeit it were most excellent Fourthly he sheweth an vnfaithfull heart to depart away from the liuing God his creator so that he did not beleeue or not regard the threatning of God which was that when he sinned he should die he becommeth the most vnkinde and vnthankefull wretch that could be not considering what infinite benefites he had receiued for himselfe and his posterity and that he was to loose them and leaue them in such sort that they departed both from himselfe and from his posterity Lastly he brake out into foule and fearefull Apostacy from God to the diuell from his maker to the tempter giuing more credite to him that charged God with lying with enuy and with malice then to the Almighty of whose goodnesse he had so great experience Thus he preferred the father of lyes before the God of all truth So that in the first sinne of man August Enchir. ad Laurent ca. 46. we may discerne many sinnes if it bee deuided into his particular parts and considered seuerally as it ought to be of vs. The fift branch is that we must all of vs take notice of the fruits and effects of the former disobedience whereby the image of GOD after which we were created at the first is blotted out onely some few remnants remaining of it so that in stead of wisedome power trueth goodnesse holinesse and righteousnesse wherewith our first parents were clothed as with garments more precious then the carpets of Egypt and all the ornaments of gold and siluer wherein the Nobles of the earth are attyred he punished them with the contrary euills and pulling these from them and stripping them starke naked they appeared most deformed through blindnes weakenesse falsehood foolishnesse prophanenesse and vnrighteousnes which swarmed in them and all their children A cursed roote cursed fruite a wretched cause a wofull effect Hence it is that we are prone to fall into all euil and not able to thinke one good thought 1 Cor. 2.14 2 Cor. 3.5 we are borne dead in sinnes and trespasses Ephe. 2.1 Ier. 17.19 Iob 15.15 And yet this is not all our misery but it brought in as by a violent wind or a raging flood an heape of sicknesses diseases aches and a traine of ten thousand calamities that attend vpon our whole life vntill they bring vs into the chambers of death Lastly when we haue taken good notice of the former miseries and bondage vnder which we lie and thought well vpon them with due meditation they will driue vs out of the loue of our selues and make vs labour to be regenerated and borne againe by the spirit of God Ioh. 3.5 Ezek. 36. ◠we must seeke to repaire the decayed image of God to be renewed in our mindes that we may be no longer the seruants of sin but of righteousnesse Our olde man must be crucified that the body of sinne may be destroyed Rom. 6.5 Let it not therefore reigne in our mortall body that we should obey it in the lustes therof neither let vs yeeld our members as instruments of vnrighteousnes but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God Againe What we are by grace as the figure of the first borne expresseth the natural condition of all mankind deseruing to be destroyed so it setteth foorth the prerogatiue of the faithfull and sheweth what we are by grace For as Christ being
Ver. 38. Ver. 39. and to let them alone If this counsell or this worke be of men it will come to nought but if it be of God ye cannot destroy it lest ye be found euen fighters against God They agreed vnto him and left off their consultation of killing them and putting them to death and albeit they could not conuince them of errour neyther were able to lay false doctrine to their charges Ver. 40. 4â— yet they suffered rebuke and were beaten for the Name of Christ Thus doe the enemies of God deale in all ages with the godly they hate them for no other cause but because they follow goodnesse Psal 38. and will not follow them into all excesse of riot 1 Pet. 4. They can lay nothing to their charge and yet they thinke them worthy of punishment They can accuse them of no crime and yet they ceasse not to accuse them They are not ashamed to cry out vpon them and to speake all manner of euill against them and yet when they haue deuised what mischiefe they can against theÌ„ broched what slanders they can and vttered all their malice the greatest fault that they can finde in them is this that they serue God in the sincerity of their hearts and labour to please him with vprightnesse of life When the enemies of Daniel sought occasion against him to bring him out of fauour with the King and into danger of his life they could finde no matter against him in the affaires of the kingdome albeit they desired nothing more so that when after all searching and watching of him they were at their wits end in the end they concluded thus Wee shall not finde any occasion against this Daniel except wee finde it against him concerning the Law of his God Dan. 6 verse 5. This was the hainous crime that they laide to his charge as if he had committed fellony or treason that hee praied to God and made his petition vnto him verse 13. Thus fareth it with all those that are the worshippers of the true God and make conscience of their waies the wicked wretches of this world reuile them and make hue and cry against them as if they were some great malefactors and had committed somewhat worthy of death and yet when all cometh to the vpshot what hath the righteous done or what matter is it that they haue against them Surely no more then the Presidents and Princes had against Daniel the cause they haue against them is concerning the Law of their God they cannot abide them because they are too precise in keeping the Sabbath they will not sweare and blaspheme the Name of God they will not drinke and bee drunke with them they will not runne riot and play the good fellowes with them they are neuer well but when they are reading or praying or reasoning and conferring of the waies of God they are alwaies reproouing vs and finding fault with vs for one thing or other I thinke wee shall do nothing for them shortly To be short they deale with the faithfull as Ahab spake concerning Michaiah 1 Kin. 22 verse 8. There is one man by whom wee may enquire of the Lord but I hate him for hee doth not prophesie good concerning me but euill But did he not speake the truth the King did not nor could not charge him with vttering lies He prophesied euill vnto thee O Ahab because thou wast euill if thou hadst beene good he would haue spoken good vnto thee And this is the cause why the vngodly hate the godly If then wee bee thus dealt withall at any time let it not discourage vs but therein let vs reioyce because wee are made like vnto the Prophets that were before vs wee are made like vnto the Apostles nay wee are made conformable vnto our Sauiour Christ himselfe We must not looke it should goe better with vs then it did with them forasmuch as the world wil alwaies be like it selfe and vnlike to them Secondly no man is to be condemned vpon Vse 2 suspicion onely or vpon presumption or bare surmise or another mans accusation for if it were enough to be accused innocency it selfe cannot escape and the most innocent shall be soonest made away True it is the godly must giue no iust cause to bee euill spoken off but abstaine from all appearance of euill and cut off occasions from theÌ„ that seeke occasions howbeit whether occasion be giuen or not euery man may suspect what they list and how farre they list and of whom they list and who can say against them So that it is not enough to condemne a man or to account him guilty to be suspected Some haue such iealous heads and vnsetled braines that they will make occasions of suspicion â—d in TrinuÌ„ which are no occasions Suspicion is in another mans heart or head therefore we cannot alwaies auoide suspicion except we had the gouernment of their hearts and heads the which theÌ„selues euermore haue not We must be carefull to auoid the fault though we cannot the fame we must take heed of the sinne though we can preuent the suspicion The fault and offence is in our selues 〈◊〉 Ethic. l. 1. suspicion is in another Euen as honour is in him that honoureth not in him that is honoured and as contempt is in him that contemneth not in him that is contemned forasmuch as it lyeth not in our power to be honoured or to be despised so it is with suspicion 〈◊〉 comment Tim. 4. it hath place in the minde of another and it lyeth not in our choice whether we will be suspected or not no more theÌ„ it doth in him that is despised who would willingly be honoured The brethren of Ioseph were suspected to be spies and to come to see the weaknesse of the Land Gen. 42 9. True it is he dissembled with them concealed himselfe from them but if indeed he had so conceiued or rather misconceiued and misiudged of theÌ„ who could hinder or helpe it or how could they preuent or redresse it as it fell out with the messengers of Dauid that he sent to Hanun the sonne of Nahash King of Ammon for his Princes said vnto him 〈◊〉 10 3. Thinkest thou that Dauid doth honour thy father that hee hath sent comforters vnto thee Hath he not rather sent his seruants vnto thee to search the City and to spie it out and to ouerthrow it This they suspected returned euill for good These messengers behaued themselues vprightly in their Embassage they gaue no more occasion of these surmises to Hanun then Iosephs brethren did vnto him yet who could stoppe them in so doing Who was more innocent then Ioseph that hearkened not to the tentations and allurements of his mistresse nor desired or delighted to be in her company 〈◊〉 9 19 20. yet his ouer-credulous master hearing the words and accusation of his wife not onely held him in suspicion but tooke him as guilty and put
a true miracle But if it were a miracle men might discerne it by sense as all the miracles of Christ were discerned Let them giue vs an instance in any creature in heauen or earth where the Lord wrought any miracle which he did not subiect to the senses of man but heere is nothing that can be discerned by the senses for as much as the bread by the iudgement of all the senses remaineth and appeareth to bee the same in substance which it was before of the same quality quantity colour taste handling smelling vertue and nourishment there is not any one sense or all the senses together that can iudge otherwise of it then it did before therfore it can be no miracle No work is a miracle which cannot bee felt smelled seene tasted or perceiued Wherefore let the Church of Rome teach in their schooles write in their bookes preach in their Pulpits and decree in their Councels neuer so often that there is a miracle wrought in their Sacrament of the Altar yet because we can neither see nor touch nor taste nor feele any thing but the same that it was before we cannot beleeue them But they tell vs Obiect that though the outward forme and accidents of the bread remaine yet the substance of it is turned into the body of Christ which though we cannot perceiue by our senses yet wee are bound to receiue by faith I answer Answer that if the natural body of Christ were there present we might feele him as Thomas did forasmuch as Christ still retaineth his true body albeit it be now glorified Wherefore seeing there is no miracle in the Supper apparent to the senses there can be no miracle at all The difference which is is in the vse before it was common bread ordained for the nourishment of our bodies now it becommeth holy bread sanctified by the Lord not so much to feede the body as the soule To conclude then by this strange and new found miracle they ouerturne the doctrine of the Scriptures touching miracles For wheras we haue shewed that a miracle is a rare worke apparently to the senses wrought by the sole omnipotent power of God they make it to be an vsuall common and ordinary worke wrought by euery Priests pronouncing of fiue words yet so as no sense at all can discerne of it 12 And the children of Israel spake vnto Moses saying Behold we die we perish we all perish 13 Whosoeuer commeth any thing neere to the Tabernacle of the Lord shall die shall wee bee consumed with dying Hitherto of the first part of the Chapter heere followeth the second part to wit the repentance of the people crauing to bee deliuered from present death and from their sinne wherewith they had prouoked God to anger As if they had said We acknowledge that we deserue to die and perish through our sinnes neither did wee know so much vntill the plague that brake in among vs taught vs and the blossoming of the rod conuinced vs to our faces We presumed to meddle with the office of the Priesthood that belonged not vnto vs and therfore we deserue iustly and worthily to die But is there no place for mercy and forgiuenesse We may obserue from hence that this should bee the effect of all punishments which God bringeth vpon sinners to humble vs â—â—d explic â—â—m to make vs auoide sinne and to submit our selues to God with all obedience Againe we must neuer despaire of Gods mercy which is greater then our sinnes as a garment wider then the body and therfore more then able to couer the nakednesse thereof Thirdly we must acknowledge and confesse our sinnes to God because all sinne is committed against God him onely we haue offended Psal 51.4 Briefly also learne that the first degree of pardon is to know that our sinnes are pardonable this is as a sparke of light in a darke night and giueth hope of great mercy But to leaue these particulars this is the generall doctrine In all chastisements â—trine â—t is to bee â—owled iust in all chastiseâ—ts how grieuous and sharpe soeuer they be God is to bee acknowledged iust and righteous in laying them vpon vs Dan. 9.6 7 8 9 16 19. Ezr. 9.6.10 13 15. Psal 51.4 5. 2 Sam. 24.10 The reasons which are as the grounds of this truth are euident First because his punishments though many times they be greeuous burdens to beare yet are alwayes lesse then our deserts and offences Psal 103.10 He dealeth not with vs according to our offences Secondly our sinnes are the procuring causes of all the euils which we suffer Mic. 7.9 I will beare the indignation of the Lord because I haue sinned against him So then the cause of all our sufferings is in our selues Thirdly in all his corrections and iudgements hee remembreth mercy Hab. 3.2 Wee see this often in this book though the whole people sinned as one man yet iudgment came not vpon the whole but the mercifull God striketh some to admonish and amende others The vses follow First it reprooueth such Vse 1 as stand out with God and are ready to iustifie themselues and accuse God of ouermuch sharpenesse and seuerity These men neuer consider Gods manifold blessings and their owne vnthankefulnesse vnto him who reneweth his mercies toward vs euery morning Lam. 3.23 But we render vnto him euill for good and hatred for his good will We are like vnto stubborne children that murmure vnder the rod and cannot abide correction So it is with vs we can abide to sinne but wee cannot abide to suffer Wee regard not how much we prouoke him but we care not how little he punish vs. It is one of the hardest things in the world to iustifie God and to condemne our selues worthy of eternall death and damnation We see it from the beginning in our first parents they sought shifts and fig leaues to couer the nakednesse of their soules more then they did the nakednesse of their bodies as indeed there appeared much more deformity in the one then in the other and they had more cause to be ashamed of the nakednesse of their soules then of their bodies For sinne maketh vs naked of Gods protection and causeth him to depart from vs it taketh away our shield and defence and leaueth vs in the hands of our enemies We see also in the example of Achan Iosh 7. of Saul 1 Sam. 15. how hardly they were drawne to confesse their sinnes they heard sentence pronounced against them before they would pronounce sentence vpon themselues Let vs not tarry vntill God iudge vs but rather learn betimes to iudge our selues Secondly let vs humble our selues vnder Vse 2 the mighty hand of God 1 Pet. 5.6 and when he draweth out his sword let vs not say wee are righteous like the Pharisee that condemned another but iustified himselfe Luk. 18. rather let vs cry out in the eares of God Spare Lord Ioel 2.17 and confesse that it is
there can be no greater dishonour offered vnto the most High God then when the sonnes of his owne house the seruants of his owne family and the flocke of his owne pasture rebell and resist against him The sinne of the Iewes is greater then of the Gentiles which sinned of knowledge and not of ignorance and therefore should receiue the greater punishment and be beaten with moe stripes as our Sauiour teacheth Luke 12 47. We are not therefore to maruel if they come into iudgment that they may be despised as they haue despised him For seeing no sinnes are greater then the sinnes of his owne chosen they must first taste the scourge of his hand as they haue contemned him and his glory Reason 2 Secondly his owne people haue the first and greatest experience of his mercies They haue the chiefest and choisest priuiledges and prerogatiues of his graces aboue all the wicked True it is all mankinde tasteth abundantly of Gods liberall and bountifull hand to make them without excuse but to the sonnes and daughters of the Almighty All the pathes of the Lord are mercy and truth the secrets of the Lord are reuealed to them that feare him and his couenant to giue them vnderstanding Psal 25 10 14. Hee calleth not them his seruants For the seruant knoweth not what his master doth but he calleth them his friends for all things which he hath heard of his Father hath hee made knowne to them Iohn 15 15. This is that reason which the Prophet pointeth vnto when he saith Loe I begin to plague the citty where my Name is called vpon Ier. 25 29 As if he should say I haue set my Name there I haue giuen them my word I haue fed them as from mine owne table therefore they shal not escape This is it which the Apostle meaneth when he saith I am not ashamed of the Gospel of Christ c. Rom. 1 16. Whereby he declareth that God keepeth this order to offer grace first vnto his own people VVhen Christ sent out his disciples hee commanded them not to go into the way of the Gentiles neyther to enter into the citties of the Samaritanes But to goe rather to the lost sheepe of the house of Israel Math. 10.6 And when the Apostle saw the Iewes full of enuy and speake against those things which were preached vnto them he said behold It was necessary that the word of God should first haue bin spoken vnto you but seeing yee put it from you and iudge your selues vnworthy of euerlasting life loe we turne to the Gentiles Acts 13 46. Seeing then that this is the constant order that God obserueth to bestow his blessings first vpon his seruants it followeth that for the abuse of them they must first feele his punishments The greater loue they haue abused the greater punishment shall bee inflicted vpon them This is it which the Apostle remembreth Tribulation and anguish shal be vpon the soule of euery one that doth euil Rom. 2.9 Let vs now make vse of this doctrine which Vse 1 hath beene made plaine to our consciences First this serueth to ouerthrow the Church of Rome who dreame of a Church set in outward pompe and glory Bellar. de not eccl lib. 4 cap. 18. and make it a note of the Church to haue temporall felicity to haue earthly triumphs to haue victories and good successe in warre against their enemies as also the vnhappy end of the enemies of the Church For our doctrine teacheth vs that the Church is oftner without this flourishing estate in outward happinesse then it doth enioy it The Kingdome of Christ is not of this world The Lord declareth to Abraham that for a surety his seede should bee a stranger in a land that is not theirs foure hundred yeares and shall serue them and they shall intreat them euil Gen. 15.13 So he threatned by his Prophet Ieremy and performed it that they were carried into captiuity seuenty yeares verifying that which is spoken I haue forsaken mine house I haue left mine heritage I haue giuen the dearely beloued of my soule into the hands of her enemies Ierem. 12 7. Hence it is that Christ sayth oftentimes In the world yee shall haue trouble ye shall weepe lament and the world shall reioyce Ioh. 16 7.33 The Apostle teacheth That all which will liue godly in Christ Iesus shall suffer persecution 2. Tim. 3.12 It is a worthy sentence recorded by the Prophet Precious in the sight of the Lord is the death of his Saints howsoeuer the world doe account of them Psal 116 15. It is made a note of the Turkish Religion to haue externall felicity to abound in earthly prosperity It is the heauenly felicity and euerlasting happines which belongeth to the true Church and is proper to it Therefore one of their owne writers though not so absurd in opinion and corrupt in iudgment as most of that side Espens in 2 Tim. 3. faith The crosse is a note of the Church Christ foretold vs of troubles but false Christs of peace and prosperity So then by the confession of this man they must be accounted false Prophets that make outward glory and renowne to bee the true markes of the true Church And if we should necessarily vrge this as any priuiledge of the Church we should long agoe haue condemned the Prophets the Apostles the Patriarks Martyrs yea the sonne of God himselfe Christ Iesus who wanted the fauour of the world suffered the reproch of the crosse and gaue vp their liues vnto the death that they might receiue a better resurrection If the Church of Rome condemne these wee are content they should condemne vs if they iustifie them they must condemne themselues and renounce this outward felicity as a false note of the Church Vse 2 Secondly we may from this vsuall order of Gods punishments conclude that the vngodly shall neuer escape albeit for a time they be free GOD hath most assuredly determined to inflict great and grieuous punishments vpon the wicked and vngodly that are his enemies howsoeuer he beare for a season with the vessels of wrath This the Prophet is sent to tell the King of Babel and that nation and sundry other people Thus sayth the Lord of hoasts yee shall certainely drinke for loe I begin to plague the citty where my Name is called vpon and should you goe free yee shall not goe quit for I will call for a sword vpon all the inhabitants of the earth Ier. 25 29. This wee see likewise in the Prophet Habakuk first the Lord raysed vp the Caldeans a bitter and furious nation whose horses were swifter then the Leopards and fiercer then the wolues to chastise his owne people and afterward the Caldeans themselues shall be spoyled Chapter 2. This serueth as a terror to all vngodly men to consider that howsoeuer GOD beginneth to chastise those of his owne houshold when hee doth purpose to bring a plague vppon a land and beginneth not at the
Iosiah was named of God long before he was borne as we see in the first booke of the Kings chap. 13. and the second verse and so is Cyus Esay 45 1 2. as appeareth in the prophesie of Isaiah For when the Prophet was sent to cry out against the Altar at Bethel he saide O Altar Altar thus saith the Lord Behold a childe shall bee borne to the house of Dauid Iosiah by name and vpon thee shall hee sacrifice the Priestes of the high places that burne Incense vpon thee they shall burne mens bones vppon thee This was threatned long before Iosiah was borne yet God knoweth his name before hee was and reuealeth him as if hee had bene aliue in that time The like we may say of Cyrus the deliuerer of the Iewes whom the Lord nameth and appointeth to free his people from the bondage captiuity wherein they liued albeit at that time hee was not borne nor in an hundred yeares after nor Iosiah in three hundred after his name was published Seeing therefore the very haires of our heads are numbred seeing Christ is the good Shepheard of his Sheepe and seeing all things both past and to come are present with God so that hee beholdeth them with one acte wee conclude that the people of God are knowne to him and that particularly Vse 1 The Vses First this giueth singular comfort to all Gods children if any thing else bee able to minister them comfort If an earthly Prince should vouchsafe to looke vpon vs shew vs this fauour to single vs out from the rest and call vs by our names how would we reioyce and how much would we esteem that the King would stoope so low as to know vs So doth this doctrine seale vp to our heartes this great consolation that the King of heauen doth know vs by our names Are we then in trouble and persecution Are wee accounted silly men obscure base and vnregarded Do we liue as contemptible persons to the men of this world and will they not once vouchsafe to know vs Let not this trouble or grieue vs let it not dismay or discomfort vs we cannot sinke downe in destruction but rather let vs lift vp our heads assuring our selues that albeit they turne themselues from vs yet God looketh vpon vs though they reproch vs yet he will respect vs and though they seeke to roote out our names from the earth yet hee will know vs and call vs by our names Thus the Lord speaketh to Moses and encourageth him Exod. 33. and sheweth how he regardeth him in all trouble because hee knew him by name Thou hast found grace in my sight and I know thee by name Exo. 33 12.17 Where we see hee ioyneth these two together Finding grace in his sight and knowing him by name The like doth Christ say to his Disciples that returned from preaching of the Gospell Luke 10 20. In this reioyce not that the spirits are subdued vnto you but rather reioyce because your names are written in heauen And indeed what greater comfort can there be then this If thou hadst all the delights and pleasures of this life for a season and haddest thy name written in the blacke book of reprobation and thy condemnation grauen in thy forehead what could the former allurements comfort thee Or how could they driue horror and heauinesse from thy heart So when he sent out his Apostles and gaue them power to cast out vncleane spirits and to heale all sicknesses hauing taught them that the haires of their head were numbred Math. 10 28. he addeth Feare ye not them that kill the body and are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell So then heere we haue the foundation of sounde comfort laide before vs and this wee must lay vp in store against the day of tentation and time of trouble For albeit we liue now in time of peace and plenty yet we know not how long they shall continue and how soone they may be taken from vs and we bee scourged with the contrary iudgements It is a rule in our holy Religion that the Church must taste of the Crosse and God wil try vs this way that wee may bee acquainted with our owne infirmities that wee may bee preserued from many greeuous sinnes that we should not be condemned with the Worlde that others beholding Gods hand correcting his Church for sinne might learne thereby to hate and abhorre sinne and to loue righteousnesse and that the Church might gaine glory to Gods name by striuing for the trueth vnto the death But when the crosse is any way vp on vs and we feele the sharpnesse of his rod we are ready to sinke downe to desperation and to say wee are no more had in rememberance as Psal 10 1. Why standest thou farre off O Lord and hidest thee in due time euen in afflâ—ction And afterward Psal 22 1 2. My God my God why hast thou forsaken mee and art so farrâ— from my health and from the wordes of my roaring O my God I cry by day but thou hearest not and by night but haue no audience Thus are we inclined to iudge in our miseries and to thinke God to haue forgotten vs and to be vtterly absent from vs. But if wee in time of trouble remember him and his name hee will remember vs and our names for good not for euill If we can say in trouble I wil delight in thy statutes I will not forget thy word Psal 119 16 6â— 163. beholde mine affliction deliuer mee for I haue not forgotteÌ„ thy law we may lay this vp as a truth plant it as a chiefe plant in the ground of our hearts that God will neuer forget vs nor put vs out of his sight for euer True it is hee will proue his people and try their faith for a season but he will neuer forsake them nor leaue them as a prey in the iawes of their enemies who reioyce at their fall and delight themselues in their aduersities And as true it is that the vngodly triumph ouer them trample vppon them euen as abiects and men out of the fauour of God but if we waite a little while he will remember his people according to his mercy and recompence his aduersaries according to their iniquity This doeth the Prophet declare Psal 10. where he complaineth of the fraud wrong rapine and tirannie of the vngodly He hath said in his heart God hath forgotten he hideth away his face Psal 10 11 12 14. and wil neuer see yet thou hast seene it for thou beholdest mischiefe and wrong that thou mayest take it into thine owne hands the poore committeth himselfe to thee for thou art the helper of the fatherlesse Howsoeuer therefore the faithfull say they are forsaken and the vnfaithfull iudge them also to bee forsaken yet there is great difference betweene the tentation of the
know him in his kingdome For the word is the path way that leadeth vnto it and therefore is called the Gospell of the Kingdome This teacheth vs to consider diligently the saying of Christ Iohn 17. Iohn 17 3. This is eternall life that they know thee to be the only very God and whom thou hast sent Iesus Christ If then we desire eternall life we must labour to know God lest he say to vs in his wrath Wherein the knowledge of God consisteth Depart from me I know you not This knowledge of God necessarily required of vs consisteth in these points following First we must confesse acknowledge him to be the soueraign and highest good Dan. 4 32. incomparison of whom 〈◊〉 things are reputed as nothing being as drosse drauery and nothing to be desired with him as Christ saith Why callest thou me good Math. 19 17 there is none good but one euen God If we equall ought with him or preferre any thing in heauen or earth before him wee are ignorant of him and know him not Secondly it behoueth vs to depend vpon him and to put our whole trust in him alone not in any man or Angell for then we make flesh our strength and so leane vpon a broken staffe that cannot stay vs but will deceiue vs. Thirdly wee must draw neere vnto him in time of need as to the fountaine of all goodnesse with all reuerence and humility crauing all things of him by hearty and feruent prayer If we call vpon him hee hath promised to reueale himselfe vnto vs. Fourthly we must giue him thankes for all blessings receiued from him not only in prosperity but in aduersity Now wee shall shew our selues thanâ—full vnto him by dooing that which he commandeth by auoyding that which he forbiddeth by praising and aduancing his name for all his works whether they be works of his mercy or whether they be works of his iustice in correcting of his Children and in punishing his enemies Fiftly we must seeke the knowledge of his waies word and increase in the knowledge thereof which bringeth vs to eternall life As we grow forward in knowledge so wee grow forward vnto life and when our knowledge shall be perfected then our life shal be perfected in the next world Now if eternall life consist in this knowledge doubtlesse death is to be found in the ignorance of God The Apostle ioyneth these two as companions together ignorance and death They haue their vnderstanding darkned Ephes 4 38. heere is the ignorance of God are strangers from the life of God here is death For the priuation or want of the life of God is eternal death Wherfore whosoeuer desireth to liue the life of God must auoid ignorance which is the forerunner cause of death And what is the darknesse of ignorance as it were a mist before our eies but the beginning of vtter darknesse in the pit of destruction where shall be weeping gnashing of teeth Hence it is that Christ saith Iohn 10 When he hath sent foorth his owne sheepe Iohn 10.4.5 hee goeth before them and the sheepe follow him for they know his voyce and they will not follow a stranger but they flie from him for they know not the voyce of strangers If then we would approoue our selues to be the sheepe of Christ wee must haue this eare-mark we must know his voice we must heare his word wee must partake his Sacraments otherwise we shall be Goats not Sheepe Many there are that would bee accounted Sheepe but they want this badge cognizance they are not hearers but contemners of his word they follow not Christ Iesus the Shepheard but flye from him they know not his voyce they are not acquainted with his call but they thinke themselues in the best case when they are farthest off from the hearing of it The Lord calleth vs by his worde the preaching of the Gospell is his voice if we regard it not woe be vnto vs we exclude our selues from his Sheep-fold and renounce our beeing in the number of his Sheepe Lastly we must yeeld all obedience vnto him and his word For as all his Sheep are hearing Sheepe and none of them deafe dull eared so are all obedient Sheepe They haue their eares opened which maketh them hearers and they haue them bored to their heart which maketh them obedient and to offer vp themselues as a sacrifice well pleasing vnto God But all our hearing shall hinder vs and serue to further and increase our condemnation vnlesse we ioyne vnto it a carefull obedience according to the doctrine of the Apostle Be ye doers of the word and not hearers onely Iam. 1.22 deceiuing your owne selues If these things be found in vs then we know God aright then we may be assured wee shall be knowne by him and not denied of him This is that vse which Christ himselfe toucheth Iohn 10. I am the good Shepheard and know mine and am knowne of mine Where we see that the consideration of Gods acknowledging vs to bee his should bee a forcible meanes to make vs endeuour to know him For who are wee that he should know vs Yea what is man that he should be mindfull of him or the son of man that he should consider him Wee are dust and asâ—es rottennesse and corruption yea lighter then vanity no better then enemies to him and the heires of wrath as well as others Seeing therefore the bountifulnesse and loue of God toward vs hath appeared so that of his mercy not our merits hee hath saued vs by â—he wash ng of the new birth Titus 3.5 and the renewing of the holy Ghost let vs passe our pilgrimage heere in feare and aboue all things let vs labor to know him in his owne ordinances and to seâ—kâ— the Kingdome of God and his righteousnesse that in the end of our dayes we may be knowne of him to his glory and our endlesse comfort in Christ Iesus our blessed Lord and Sauiour Verse 17. Then Moses and Aaron tooke these men which are expressed by their names 18. And they called all the Congregation together in the first day of the second Month who declared the r kindreds by their families and by the houses of their Fathers according to the number of their names from twenty yeare and aboue man by man 19. As the Lord had commanded Moses so he numbred them in the wildernesse of Sanai HItherto we haue heard and handled the Commandement of God The obedieÌ„ce of Moses and Aaron requiring Moses and Aaron to number the people now followeth their obedience without any delaying or deferring the matter It is meete that the seruants obey the commandement of their Maister and that subiects perfourme the decrees of their Princes Hence it is that Moses taking to him Aaron and the heads of the Tribes do addresse themselues to take a suruay of the people discharging their duty with all diligence He doth not
authority vnto our consciences First God knoweth what is best for vs farre better then we our selues doe We seeke oftentimes to be aloft but God seeth it better for vs to be below we desire to be rich God seeth it better for vs to be poore Had it not bin much better for Hamman that was aduanced to honour to haue sate in the dirt or on the dunghill al the dayes of his life theÌ„ in al the height of his honour to bee hanged on the Gallowes which himselfe had set vp for another Ester 7 10. and so to taste first of the punishment he had deuised Had it not beene better for the rich man to be cloathed with rags in stead of purple robes to eate a dinner of greene hearbs in stead of his delicious fare then after all his pomp and pride to be tormented in hell fire Luc. 16 23. We are oftentimes ignorant of that should doe vs good God is ignorant of nothing We are ready to imbrace that which will do vs hurt it is God that in mercy withholdeth it from vs and vs from it A sicke person longeth greatly for those things which encrease his disease and bring him in danger of death but the learned and expert Physitian will not suffer him to taste of them A childe thinketh he is hardly dealt withall that he is restrained of his desire but his wise and discreet parents are constrained to bridle him of his lust and that for his owne good So dealeth God with vs wee are as sicke persons that must be dieted wee are as little children that must be ouerruled the Lord our God is a louing Father he is a tender Physitian ouer vs who albeit he deny vs that we desire yet he will withhold nothing froÌ„ vs that he knoweth to be good for vs. Secondly we haue this comfortable promise from him that he will neuer faile vs nor Reason 2 forsake vs whether we haue little or much whether we be in prosperity or aduersity It is he that feedeth the fowles of the aire it is he that cloatheth the Lillies of the field much more then are we assured that he will feed vs and cloathe vs who are more of value then all the rest of his Creatures This is the reason vrged by the Apostle Heb. 13 Heb 13.5 6. Be content with those things that ye haue for he hath saide I will neuer leaue thee nor forsake thee so that we may boldly say The Lord is my helper I will not feare what man can do vnto me Where hee putteth vs in minde of the continuall care of God for vs and that his prouidence watcheth ouer vs which hee opposeth as a buckler against the common tentation that assaulteth vs to wit the feare of beeing quite forsaken of him and left vnto our selues from whence ariseth distrust in our hearts Thirdly nature it selfe is content with a little Reason 3 inasmuch as this is the common condition of all mankinde Princes and people high and low noble and vnnoble it brought vs naked into the world and naked it will earry and conuay vs out of the world according to the saying of Iob Iob 1 21. concerning himselfe Naked came I out of my mothers wombe and naked shall I returne thither the Lord gaue and the Lord hath taken away c. There are two points of mans life his entrance into the world and his departure out of the world there is but little distance as it were a steppe and a stride betweene them For what is our life but a vapour The space that is in the midst which is the time of our life betweene our birth our death hath many differences and diuersities that make vs vnlike one to another some are poore and some rich some haue great aboundance some haue nothing at all But in the point from whence we come and in the point to which we tend we all meete the beginning of our life and the ending of our daies are both alike there is no difference between them Dust returneth vnto dust and earth into the earth againe If a man haue a little iourney to make and a small way to trauaile it is folly and vanity to make great prouision for it as he that hath need but of one pitcher of water shall not deale wisely to go about to draw out a great Riuer So then to desire superfluities is to make open warre against the order of nature This reason is set downe by the Apostle in the place before alledged where the doctrine had his confirmation for hauing shewed that when God granteth vs raiment to cloathe our bodies and giueth vs foode to fill our bellies we ought to be content he annexeth this consideration to strengthen it For we brought nothing into this world and it is certaine we can carry nothing out â—im 6 7. We see men dye daily and led to it as flockes of sheepe and when we haue taken care day and night what to eate what to drinke and what to put on we beare nothing to the earth but a winding sheete to couer our shame and to hide our nakednesse Fourthly let vs consider the contrary fruits Reason 4 Such as haue a resolute purpose to grow rich do referre heereunto all their thoghts words and deeds they so thirst after the treasures of this world that nothing is so sacred and religious which they will make any conscience to violate but they ouerthrow all law of God and man and nourish in them the roote of all euill and fall into a bottomlesse pit of al mischiefes This the Apostle meaneth when hee saith They that will be rich fall into tentation and a snare â—im 6 9. and into many foolish and hurtfull lustes which drowne men in perdition and destruction Such are as poore beasts that are fallen into the snare of the hunter The diuel is a mighty hunter he hath many grins to catch vs and entrap vs walking about like a roaring Lion seeking whom he may deuoure We are compassed about with the diuell and his angels as with an army of wolues and wilde beasts oppressed with iniuries and ouerborne with violence yet being vnder the protection of our God we cannot faile but bee well counterguarded He hath promised he will haue a care of vs so that the Lyons shall want and suffer hunger and not alwaies be able to finde their prey though they be cruell and rauenous but the faithful man though he haue neither teeth nor pawes nor take any mans goods away by fraud or force from him yet God feedeth him and supplyeth all his wants so that euery one should be pleased with his present estate and meanes of his maintenance how mean soeuer The vses follow which naturally arise froÌ„ Vse 1 hence and those of reproofe shall haue the first place which are of diuers sorts The first reproofe They breake out and transgresse against this principle that are discontented with their present
are therefore deceiued that thinke the Apostle meaneth that they are legitimate borne in lawfull wedlocke for as much as the children of infidels are borne Legitimate and not base borne so that if hee were so to bee vnderstood hee should ascribe no more to the children of beleeuers then of infidels because before the conuersion of either of them their children were lawfully begotten and therefore no doubt but they remained so afterward The question in this place is whether a faithfull person that is marryed might lawfully dwell with the vnfaithfull He prooueth it ought to be so because the vnfaithfull person is sanctified by the faithfull so that their marriage is holy and pleasing vnto God which he confirmeth by an effect of their marriage because the children begotten in it are not vncleane that is are not Gentiles but Christians they differ from the seede of Pagans and infidels that are aliants from the Church Obiect If any aske what we are to thinke of the infants of such as are Christians â—nswer I answere we must iudge of them according to charity who haue interest in the outward couenant vntill by infidelitie when they come to yeeres of discretion they shall cut off themselues grounding our selues vpon the promise of God made to Abraham I will be a God vnto thee and to thy seede after thee Gen. 17.7 Neuerthelesse albeit some cut off themselues yet if the couenant be confirmed vnto some of them we haue cause to comfort our selues heerein Ioh. 4. The Apostle Iohn writing to the elect Lady reioyceth greatly that he found of her children walking in the trueth hee saith not indefinitely her children nor generally all her children but among her children that is some of thy children which inferreth that they did not all become faithfull although her selfe a most worthy and faithfull woman and had vsed no doubt the meanes of their conuersion and continuance vnder the grace of GOD. Wee must content our selues with that fauour which GOD sheweth vnto vs whether hee call many of our children or very fewe of them Vse 4 Lastly let all parents be carefull of their childrens benefite and seeke to doe them good and not euill all the dayes of their life We doe all by a naturall instinct loue them and are inclined to shew compassion vnto them and to seeke their promotion and preferment in temporall things Our Sauiour saith â—uke 11.11 â—2 If a sonne shall aske bread of any of you that is a father will he giue him a stone or if hee aske a fish will he for a fish giue him a serpent or if he shall aske an egge will he offer him a scorpion We will not giue them what we know will hurt them albeit they should earnestly desire it and request it of vs. We all desire to leaue an happy issue behinde vs and some are more carefull for them both liuing and dying then for themselues This dutie hath many branches for though all seeke to leaue them great and taking deepe roote in the world yet all doe not take the right course Some giue themselues that libertie that they are like to leaue them little in the world Wherefore the first branch is to beginne with our selues to seeke vnfainedly to feare God and to leade our liues according to his commandements This doth the Lord himselfe deliuer Deuter. 5.29 O that there were such an heart in them that they would feare me and keepe my commandements alwayes that it might be well with them and with their children for euer If parents themselues will feare the Lord and obey his will they haue a promise made to them and to their children but if they will not be the Lords faithfull seruants woe to them and their posterities also All parents that feare God aright doe not onely lay vp a good foundation for themselues but prouide well for their children after them and are profitable instruments to deriue Gods blessings vnto them aboundantly after their departure God hath promised and cannot deceiue to shew mercy to thousands of them that loue him and keepe his commandements Exod. 20.6 If then wee truely loue our children not onely their bodies but their soules and chiefly their soules which is the truest and soundest loue we must endeuour aboue all things to leade a godly life and to goe in and out before them by a good example Psal 101.2.3 We must behaue our selues wisely in a perfect way we must walke within the doores of our house with an vpright heart we must set no wicked thing before our eyes Contrariwise Wicked parents are the greatest enemies to their children such parents as feare not God themselues bring a downe-fall and ruine to their families and posterities and are the greatest enemies vnto their children How vnnaturall or rather how monstrous a thing is it for parents to bee instruments to bring children into the world and then when they haue brought them forth to bee the chiefe meanes to send them to hell How wofull and lamentable a thing is it to cast their progeny and posterity into the curse of God more bitter a thousand times then death and more cruell then to thrust them vpon the swords point It is noted in the Scriptures Leuit. 18.21 and 20.2 2 Kin. 23.10 and 21.6 and all men are ready with one voyce and one consent to acknowledge it as an horrible impietie in those parents forsaken of God and giuen ouer to fill vp the measure of their sinnes that spared not to make their children passe through the fire and to offer their sonnes and daughters to diuels Wee condemne this all of vs to the pit of hell as a foule and fearefull practise and yet how many alas how many in the world doe practise this nay that which is tenne thousand times worse then this For all such wicked and prophane parents as are carelesse and negligent of the foules health of their children committed as a precious treasure vnto them and doe giue them euill examples of all abominations doe giue them an easie passage into hell fire and doe make them no better then a sacrifice to the diuell Hence it is that the LORD saith Deut. 28.46 Because thou didst not serue the Lord thy God with ioyfulnes and a good heart for the aboundance of all things therefore these curses shall be vpon thee for signes and wonders and vpon thy seede for euer The second branch of seeking their good is to giue them good education and to plant in them the principles of religion that they may know GOD betimes So did Dauid to his sonne Salomon 1 Chron. 28.9 to know the GOD of his Father and to serue him with a perfect heart and with a willing minde So doth Salomon instruct parents to traine vp a childe in the way that he should goe Prou. 22.6 and when hee is olde he will not depart from it So doth Paul exhort fathers to bring vp their children in the nourture of
God Thirdly Touching the vow of single life touching continency and single life which they call chastity they all praise it but not many practise it They think this vow to be very rightly and religiously obserued and that they haue fulfilled it to the ful if they leade their life out of marriage and renounce chaste wedlocke for when they speake of the vow of continency they vnderstand nothing else but single life They suppose it and both openly and odiously defend it The Iesuites teach it to be a lesse sinne to liue in fornication then to marry a wife to be a more heinous sinne for any of the Cleargy to marry a wife then to haue the company of an harlot and to embrace the bosome of a stranger Costerus the Iesuite maintaineth to whom others assent that a Priest that is married sinneth more grieuously then he that keepeth a concubine or committeth fornication The time was when it was made a capitall crime worthy of no lesse punishment then death for a Cleargy man to marry but when the same Law was vrged to be established against such also as entred into stewes and brothel-houses and kept harlots it could not passe but was nipped in the head as the greene hearbes with a frost Thus while they forsweare and forbeare to haue wiues of their owne Vide Epistol Iesuit Dan. Chamieri to auoide fornication they do not abstaine from whoredome and vncleanenesse Thus they preferre abominable whoredome before honourable wedlocke strange flesh before the bed vndefiled and the lawes of men before the commandement of God For no man can vow continency but he to whom it is giuen from aboue to be able to containe and continue a single life as our Sauiour hath taught Matth. 19.11 12. He that can take it let him take it And he sheweth that all men cannot receiue this saying saue they to whom it is giuen So the Apostle to the same purpose saith I wish all men were as my selfe But euery man hath his proper gift of God one after this manner and another after that 1 Cor. 7.7 We haue not in our owne power the things that are Gods the gift of God is one thing the power of man is another againe to be willing is one thing and to be able is another The gifts of others are not in our power but the gift of continency is the gift of another to wit of God Therefore it is not in our power Againe the Scripture commandeth them to marry that cannot abstaine without burning as 1 Cor. 7.2 9. They that cannot containe let them marry Also he saith To auoide fornication let euery man haue his owne wife It is better to marry then to burne And he writeth to Timothy 1 Tim. 5.14 I will that the yonger women marry c. giuing none occasion to the aduersary to speake reprochfully Nothing must be vowed against the commandement of the holy Ghost but they which cannot containe and yet vow continency sinne against the commandement of the holy Ghost Therefore such persons ought not to vow continency Lastly this sort of votaries is a new doctrine or rather dotage For neither vnder the Law of nature nor vnder the Law of Moses did euer any vtter or minister such a vow of virginitie albeit we reade many lawes concerning vowing Leuit. 27. Numb 6. and 30. Deut. 12. and 23. Yet nothing concerning any such matter In the Law of nature it was said Encrease and multiply Ge. 1.28 In the garden of Eden euen in the time of mans innocency God the authour of marriage said that cannot ly It is not good for man to be alone Ge. 2 18. Christ himself thogh he liued most purely and perfectly yet made no vow of continency The like might be said of the Apostles To conclude it is the property of heretikes and the very doctrine of diuells to forbid marriage 1 Tim 4.1 3. and for religions sake to dissolue it Thus did Marcion and the Manichees and therefore are condemned Vse 4 Fourthly we learne from hence a notable comfort hauing assurance that our calling is of God Let euery one looke to the Lawfulnesse of his calling and to the warrant of his worke and be able to approue it to his owne conscience The word of God is able to giue vs peace and comfort We are sure if we doe our duties to meete with many enemies and oppositions How often did the people murmure against Moses was not Eliah esteemed the troubler of Israel was not Ieremy borne as a man of strife and a man of contention to the whole earth was it any better with Christ himselfe and his Apostles The LORD of life was hated and persecuted and crucified being deliuered into the hands of sinners The Apostles were made a spectacle vnto the 2 Cor. 4.9 world and to Angels and to men being sent forth as men appointed to death It fareth not much better with the Ministers of the Gospel who succeede them in the gouernement of the Church they are slandered and reuiled they are mocked and misused and accounted as the off-scouring of all things We shall neuer goe through with the worke of the Lord that is in our hands except we rest in God who hath called vs to the Ministery Thus did Dauid comfort himselfe in the Lord when they would haue stoned him 1 Sam. 30.4 The like we see in the Apostles when they were threatned and commanded to speake no more in the Name of Christ they answered that they could not but speake the things which they had seene and heard Actes 4.19.20 and professed that they ought to obey God rather then man Actes 5.29 The consideration of their calling warranted vnto them from God put comfort into them and gaue them all boldnesse to set themselues against their enemies and made them pray earnestly to Christ Iesus the Lord of the haruest and the great Shepheard of the sheep to stand by them and to bee present with them in the busines he had committed vnto their charge Wherefore whensoeuer we see the trueth of God oppugned and our Ministery any way resisted let vs comfort our selues from hence that we are not vsurpers or intruders into this office but hauing our calling sealed vp vnto vs let vs boldly proceede and goe forward to make known the trueth of God to the consciences of all men That which the Lord saith of the first borne in this place that they are his may bee saide of all the Ministers of the Gospel that succeede them and therefore he will succour and sustaine them If then we finde this in our owne soules that we entred into this calling not as theeues that come in at the window to steale and to kill and to destroy Ioh. 10.10 not as souldiers that seeke their prey and booty to enrich themselues not as idle drones that seeke to liue at ease and in pleasure but to worke in the Lords vineyard and to labour in his haruest we
whensoeuer any euen of the lowest that pertaine vnto their flocke when the tradesman the Shoomaker the Weauer the Husbandman when the seruant the poore soule that hath scarce what to eate or what to drinke or what to put on shal resort vnto them for comfort or counsell then is there place especially for this grace of humblenesse and lowlinesse of mind they must make much of such as come vnto them and beare themselues familiarly and plainely toward them entertaining them with all gentlenesse and giuing them encouragement with all patience in hearing of them and in bearing with their wants and imperfections But many there are that take themselues to be such profound doctours such learned Clearkes such deepe Diuines and iolly fellowes that they thinke it were a great disparagement vnto them to bestow their labour and learning among such sottes They say I could be content to take greater paines to teach Gentlemen and those that are more ciuill but these rudesbies and Russet coates who can abide to liue withall who can endure to spend his dayes among Clownes and clouted shooes Thus they deale with Gops people thus they speake of Gods people for whom Christ dyed Thus they account of those that hunger and thirst after knowledge thus they bewray the pride of their owne hearts and testifie against themselues the little loue they beare to the sheepe to the sheepfold and to the sheepeheard of the sheepe Let them steppe but one steppe forward and then they will plainely discouer their owne hypocrisie and euidently shew that they differ little or nothing from the Papists themselues For they to discourage simple people from reading the Scriptures Ceâ—sâ— Câ—â—â— â— 13. call them dogges and swine to whom holy things are not to be deliuered and to that purpose alleadge the words of Christ Matth 7.6 Giue not that which is holy vnto the dogges neither cast yee your pearles before swine lest they trample them vnder their feet and turne againe and rent you so these men account them as clownes and Coridons and cast out what words of contempt they can against them they bid them follow the plough taile get them into their shops and busie themselues in their trades as though conference and communication with them were in no sort to be admitted or as though they had no soules to saue so that in short time peraduenture these high minded men will esteeme them as dogs and swine also which ought not to treade in the LORDS courts These are farre from the minde and example of Christ who being equall with God made himself of no reputation and took vpon him the forme of a seruant he vouchsafed to conferre with rude and simple men hee taught men and women high and low rich and poore he refused none He taught indeed in the Temple and in great cities and in populous assemblies but he disdained not to teach also in their villages and townes and to instruct plaine countreymen and had oftentimes more comfort of his labours among such then among men of greater callings In like manner we that are called to this office and haue our speciall and particular place of teaching assigned vnto vs ought to know that we must be no chusers When the Lord of the haruest hath sent vs into his field the chiefe Shepheard of the sheepe hath set vs ouer his flocke and the housholder hath hired vs to labour in his vineyard it is our dutie to follow the example of our Lord and Master and to apply our selues in our charges that we may discharge them faithfully zealously carefully and diligently Let vs not dislike our places in the countrey which we haue taken because the people are few or rude or simple or poore or of meane conceit and vnderstanding in them These men will doe nothing in secret but seeke to be famous and to be knowen openly they affect honours and promotions they resort to great places and solemne assemblies and desire to preach in the Vniuersities at the Court at Pauls at the Spittle or to be heard of great men and noble personages and in the meane season absent themselues from their owne cure of soules which are like to perish for whom they must giue account and come to their reckoning and so disdaine to haue any dealing with such as are simple as if they were too good and the people too base Let vs seek to shake off this high conceit of our selues and take heed of a scornfull and disdainefull heart which naturally accompanieth all and especially those of great giftes of high places We see this in Christs owne disciples notwithstanding his owne example of humility daily before their eies euen when he was preaching most seriously and earnestly vnto them of his death and departure of his Crosse and Passion of loue and humility Luke 22.22 23. they began to striue for superiority contend which of them should be accounted the greatest Thirdly we haue warrant and direction Vse 3 from hence to desire most earnestly that the kingdome of God may flourish euery where Christ our Sauiour teacheth vs to pray that his kingdome may come Matth. 6.10 and so to be erected in the hearts of men It was an holy affection in Moses to desire that all the Lords people were Prophets Num. 11.29 so ought we to craue that Gods word might be established among all men and made manifest to all people of the world This vse consisteth of many branches Branches of this vse First it is our duty to bewaile such places and persons as lie in darkenesse and ignorance and consequently in the shadow of death Christ had compassion of such and his bowels yearned within him Such as haue not the light of the Gospel shining among them are said to sit in darkenesse and to liue in the region of death Matth. 4.16 There are many places of the land many thousand poore desolate soules that lie in great ignorance and haue no knowledge of the wayes of God dwelling in them The fields are ouergrown with bryars and nettles which should bee white vnto the haruest Ioh. 4.35 The diuell smileth at it and reioyceth to behold the desolations of the Church because it is the exalting of his throne and the setting vp of his kingdome He is the king of the world as Christ is of the Church and his scepter is ignorance as the scepter of Christs kingdome is his word And therefore when the seat of wickenesse is ouerthrowne by preaching of the Gospel we may see Satan as lightning fall downe from heauen Luke 10.18 If then we can behold the ruines of the Church and the destruction of many of our brethren through want of knowledge and yet are not grieued at it nor lament for it we haue not the affection in vs of Christ the head neither the grace of compassion that ought to be in vs toward our fellow members Secondly we are bound to desire that wheresoeuer there is a candlesticke there
of little value and estimation besides they were very combersome troublesome and consequently the worke hard and seruile and among these two the sonnes of Merari had the least and lowest charge yet notwithstanding they pulled not away their shoulders they shrunke not vnder the burden they disdained not their brethren they were not ashamed of their office they were not hindred from the execution of their function through pride or wearinesse or enuy or contempt All of them had not one office but euery one bare his part The body is not one member â—or 12 14 but many if they were all one member where were the body If the whole body were an eye where were the hearing If all had one office it would minister much occasion of contention And as in the body euery part is not alike excellent and honourable yet euery one contenteth himselfe with his proper place so was it among the Leuites some of the charges were worthier then other yet they that had the charge of least importance did patiently and quietly vndergoe it We learne from hence that how meane Doctrine 1 and low soeuer our places are How low soeuer our places are wee ought not to murmure at them we must not murmure at them but be contented with theÌ„ No man ought to disdaine at the dealing of God toward him in that hee hath placed him no higher Those laborers in the Gospel that wrought in the vineyard are reproued because they were discontented that others were made equall vnto them and had their peny as well as they Mat. 20 11. they grudged that themselues had no more they repined that others had so much so murmured at the good man of the house The wiseman saith Pro. 10 22 The blessing of the Lord maketh rich and he addeth no sorrow with it And chap. 13 25. The righteous eateth to the satisfying of his soule but the belly of the wicked shall want The Apostle giueth vs this direction that hauing food and raiment we should therewith be content 1 Tim. 6. 1 Tim. 6 8. This rule that he giueth teacheth to other he had learned himselfe in what soeuer estate he was he murmured not at it but was contented with it Phi. 4.11 Al which testimonies serue to proue that no man ought to shew any dislike or discontentment as if his place and estate were too base and low for him This is not so easily perswaded as it is spoken Reason 1 and therefore we are to vse a few reasons for farther confirmation and strengthening of it to the consciences of all of vs. First contentation is a ready and approued medicine for all miseries and maladies whatsoeuer No man is troubled with any griefe or disease but hee is most willing to heare of a salue for it This is souereigne for this purpose It easeth the burden of all afflictions it taketh away the smart of all sores it powreth wine and oyle into our wounds and of halfe dead maketh vs aliue againe it maketh a rough way plaine crooked things streight It casteth downe high hilles and maketh the path easie before vs. It turneth outward wants into inward comforts It maketh the bond to be free the poore to be rich the sicke to be whole the miserable to be happy such as are owners of nothing to bee Lords of all things Giue an hearty draught of this strong drinke to him that is ready to perish and a cup of this wine to him that hath an heauy heart it will make him forget his pouerty and remember his misery no more This we see in the Apostle Paul he had drunke of the wine of contentation 2 Cor. 6 9 10. and therefore saith As vnknowne and yet well knowne as dying and behold we liue as chastened and not killed as sorrowfull yet alwaies reioycing as poore yet making many rich as hauing nothing and yet possessing all things These things seeme to some to containe flat contradictions to be directly opposite the one to the other but this is the benefit of contentation that it reconcileth things contrary maketh theÌ„ good friends to liue together in one subiect so that when hee did vndergoe many kindes of affliction he was refresht in spirit cheered vp in all his sufferings Reason 2 Secondly we haue a gracious promise from the mouth of God that cannot lie or deceiue or defraud vs that he wil not suffer vs to lack nor leaue vs destitute of helpe but will supply our wants and minister vnto our necessities Many troubles may set vpon vs on all sides as an host of armed men but they shall not preuaile against vs we shall ouercome theÌ„ all at the last They may threaten but they shall not hurt vs for God hath pulled out the stings of these serpents The Prophet Dauid had good experience thereof in his owne feeling Psalm 34 9 10. O feare the Lord yee his Saints for there is no want to them that feare him the young Lyons do lacke and suffer hunger but they that seeke the LORD shall not want any good thing And Psal 37 4 5. Delight thy selfe in the Lord he shall giue thee the desires of thine heart commit thy way vnto the Lord trust also in him and he shall bring it to passe If a man of great account and estimation in this world should behold a poore man and giue him this comfort in his necessity Be of good cheere I will neuer see thee want as long as I liue how would this reuiue the spirits of a man now almost at the point of death It is GOD that saith vnto vs Hebr. 13 5. I will not faile thee nor forsake thee shall we not then boldly say and in the assurance of faith conclude The Lord is my deliuerer I will not feare what man can doe vnto me So that there is no iust cause of discontentment whensoeuer we are brought into trouble albeit we see no way to get out forasmuch as hee is able to breake the barres of brasse and breake a bow of steele and make an happy issue as he caused the chaines of Peter when he was in prison to fall from his hands and the iron gate to open of his owne accord Act. 12 9 10. Thirdly the prouidence of God ruleth all Reason 3 things so that nothing commeth vpon vs or befalleth vnto vs by his will and pleasure therefore we ought to relye our selues wholly vpon him and submit our willes vnto his wil our corrupt willes vnto his most holy will Our Sauiour teacheth his Disciples Math. 10 29 30. to rest vpon his prouidence Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father but the very haires of your head are all numbred This is an effectuall argument to moue vs and throughly to perswade vs to contentation of minde to beare whatsoeuer befalleth with patience and comfort forasmuch as he that is
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
separated froÌ„ it that were neuer of it or in it And touching the elect they can neuer fall from the grace of election the foundation of God remaineth sure 2 Tim. â— â— hath this seale the Lord knoweth who are his so that it is vnchangeable Besides such are also engrafted into Christ and cannot be separated from his communion according the saying of Christ Iohn 6 ver 37. All that the Father giueth mee shall come to me and him that commeth to me I will in no wise cast out And the Apostle Iohn 1 Iohn â— â— saieth They went out from vs but they were not of vs for if they had beene of vs they would no doubt haue continued with vs but they went out that they might be made manifest that they were not all of vs. If then the reprobate were neuer of this communion and the elect can neuer fall from this communion it may seeme that none can be said to be truely excommunicated that is to be separated from that spirituall communion which wee haue with Christ and with all the Saints by faith â— hope and loue I answer that which is affirmed of the elect and reprobate is most true neuerthelesse that which is concluded from thence is most false as the learned haue well obserued For first of all touching the reprobate that being hypocrites were once in the Church though they were neuer of the Church neither truely partakers of this spirituall communion of the Saints yet then they are saide to bee separated from it when they are manifested declared to haue beene alwaies strangers vnto it and separated from it as when Dauid praieth in the Psalms that they might be blotted out of the booke of life Psal 69 28. as if he had said declare it shew it plainely that they were neuer written in the booke of eternall election Secondly touching the elect the question is more difficult and yet the knot is not so intricate or intangled but it may be loosed For albeit they cannot be cut off from the grace of election because his gifts and calling are without repentance Rom. 11 29. neither can be wholly and altogether excluded from that communion which they haue by faith with Christ and by loue with the Church both by reason of the stablenesse of Gods promises and by reason of the efficacy force of Christs praier heard of the Father 〈◊〉 â—7 21 â— Luke 22 32. Yet in some sort in some respect they separate themselues as much as lyeth in them when they fall into greeuous sinnes as Dauid when he committed adultery and Peter when he denyed his Master The guifts of the holy Ghost are as a flame of fire kindled in vs such sinnes are as water powred vpon them to quench it and except GOD did grant his Spirit to dwell in them and preserue it as fire hidden vnder the ashes they would lose it wholly be quite and cleane excluded from this spirituall communion Notwithstanding our saluation is sure for his promise sake who hath promised to put his feare in our hearts that we should not depart from him and for Christs praier who praied for Peter all the elect that their faith should not faile Hence it is that he keepeth a remnant of grace in them and cherisheth the fire of his Spirit that it should not goe out so that the flame is slaked and the heat is diminished But in his good time he kindleth the fire and stirreth vp the heat somtimes by his word and sometimes by his corrections and therefore the Apostle willeth Timothy to stirre vp as coales 〈◊〉 1 6. the gift of God that was in him Dauid hauing experience hereof praieth vnto him to create a new heart in him and not to take away his Spirit from him Ps 51 10 11. Thus we see how the faithful are not wholly but yet in some part separated froÌ„ the communion of Christ because they are depriued of the sweet comforts that they felt before of the large measure of grace which they finde greatly diminished by the committing of sinne and continuing in it This is the spirituall communion The externall communion standeth in a common partaking together in the word in praiers in the receiuing of the Sacraments and in familiarity and friendship one with another as Luke speaketh of the Church of Christ after his ascension Acts 2 42. They continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in praiers Excommunication separateth from all these But some will say Obiect doth excommunication take away all commercing and conuersing one with another May not one in any sort liue with such Or doth it dissolue all bands of nature and pollicy I answer Answer no. There are some bands so firmely and closely knit tied together that nothing can loose them and abrogate them Some duties are naturall some domesticall and some ciuill which no excommunication can diminish or dissolue or dispense withall The Apostle giueth this as a generall precept If thine enemy hunger Rom. 12 20. giue him meate and if he thirst giue him drinke If an excommunicate person be in want and in any distresse we must helpe him and minister vnto him such things as are necessary for his preseruation wee must not cast away all care of him and all loue vnto him forasmuch as God hath made vs keepers one of another Againe it is lawfull to buy of him to sell vnto him and to bargaine with him albeit we should not conuerse and commerce with him as with a friend Moreouer if we owe personall duties to such a one as is in the family with vs we caÌ„not shake them off vnder any colour or pretence of excommunication The wife must performe due beneuolence to the husband the children must obey their parents the seruants must count their masters worthy of all honour and contrariwise prouided alwayes that they do not ceasse to pray for theÌ„ to admonish them and to hate their sins and that they looke to themselues that they do not defend them in their wicked courses and ioyne with them in opinion for then we make our selues partakers of their sins Lastly let vs set before vs the ends of excommunication which also haue bin considered in part already One end of it is the good of the person excommunicated that if it bee possible he may be won Tit. 2 11. Rom 1 6. Christ deliuereth the doctrine of saluation the Gospel is the power of God to saluation to euery one that beleeueth For wheras Christ Iesus saith of himself Math. 10 34. that he came to send fire and sword into the world and that hee is appointed for the fall of many in Israel Lu. 12 46 2 34. that the Gospel is the sauor of death vnto death 2 Corinth 2 15. Yet this is not the proper end of Christ or the Gospel but as it were beside their purpose
reasonable creature and euery reasonable creature is a man If then by sinne the law of the eternall God bee broken we see how it toucheth him neerely so that his Maiestie is offended and his iustice violated Secondly euery sinne is liable to iudgement Reason 2 against whomsoeuer it be committed it is punished of God he taketh the matter into his owne hand as Rom. 1.18 The wrath of God is reuealed from heauen against all vngodlinesse and vnrighteousnesse of men which hold the trueth in vnrighteousnesse And chap. 2.9 Tribulation and anguish vpon euery soule of man that doth euil of the Iew first and also of the Gentile To this purpose speaketh the Apostle Iames cha 4.12 There is one Lawgiuer that is able to saue and to destroy He punisheth sinne in whomsoeuer he findeth it and letteth not the transgressour escape scot free that so he may be acknowledged to be a iust and vpright God that hateth wickednesse and loueth righteousnesse For he will shew himselfe iust as well in his reproofes and threatnings as in his iudgements and corrections Now he could not correct all sinne except all sinne were committed against him And if he should he should be an vniust iudge through too much rigour and seuerity as the Apostle concludeth in the Epistle to the Romanes cha 3.5 6. Is God vnrighteous which punisheth I speake as a man God forbid for then how shall God iudge the world Forasmuch as hee which is to iudge all the world in righteousnesse and trueth cannot but deale iustly and vprightly Gen. 18. Thirdly as he punisheth all sinne so he only Reason 3 can forgiue sinnes This is that which the Prophet setteth downe Thou hast in loue to my soule deliuered it from the pit of corruption for thou hast cast all my sinnes behinde thy backe Esay 38.17 And to rhis purpose speaketh Micah chap. 7.19 He will subdue our iniquities and thou wilt cast all their sinnes into the depthes of the sea If then it belong to God alone to forgiue sinnes it followeth that they are committed against him Fourthly the loue of our brethren is made Reason 4 the fufilling of the whole law and the tryall of our selues whether we loue God or not This the Apostle maketh plaine Rom. 13.8.9 10. Owe no man any thing but to loue one another for he that loueth another hath fulfilled the law for this Thou shalt not commit adultery Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse c. it is briefly comprehended in this saying namely thou shalt loue thy neighbour as thy selfe loue worketh no ill to his neighbour therefore loue is the fulfilling of the Law In setting downe the summe of the whole Law Christ and his Apostles oftentimes passe ouer the first Table and make no mention of the duties thereof He calleth the most weighty and principall matters of the Law iudgement mercy and fidelity Matth. 23.23 and when the yong man in the Gospel asked the question what commandements he must obserue that he may enter into eternall life he sendeth him not to the first Table but to the second and saith vnto him Thou shalt not kil thou shalt commit adultery c. thou shalt loue thy neighbour as thy selfe Matth. 19.18 He might haue taught that he should haue no other God but the true God of Israel and that he must loue him beleeue in him and put his trust and confidence in him but the obedience heereunto stood for the most part in the inward affection of the heart or in outward ceremonies The affection of the heart doth not appeare outwardly and the outward ceremonies of his worship are oftentimes counterfeited thorough hypocrisie but the workes of charitie are witnesses of true righteousnesse Our outward workes toward men are signes of our inward piety toward God so that he will haue our faith toward him to be knowne by these fruits Wherefore forasmuch as we haue plainely shewed and firmely prooued that all sinne is a transgression of Gods Law that he is a punisher of sinne rewarding euery one according to his workes that he onely can forgiue sinnes and that he tryeth how we performe our duty toward him by our loue and charity toward our brethren it followeth necessarily that howsoeuer men are many waies and oftentimes greatly wronged yet therein also God is most highly offended An obiection answered Now albeit the doctrine may seeme sufficiently strengthened by these consents and reasons yet some scruple and doubt may remaine in vs except we shall remooue one obiection For in that prayer which the Lord taught his disciples we are taught to aske forgiuenesse our sinnes at the hands of God forasmuch as we also forgiue our debtors Luk. 11.4 The creditor is God the debtor is man the band or bill is the Law the debt is sinne the prison is hell Hereupon the question may be asked Obiect how all sin can be made to be committed against God seeing we are also said to sinne against men and to bee indebted vnto them for debt and sinne are vsed indifferently the one for the other If then we be said to sinne against God onely how are wee said to trespasse against our brother and our brother to trespasse against vs Luke 17.3.4 Answer and how are we saide to forgiue one another I answere in euery trespasse that we doe against our neighbour we are to consider two things first the iniury done to man secondly the offence done against God The losse and damage that man receiueth either in his body when he is wounded or in his substance when it is purloyned or in his good name when it is abused he may forgiue and remit but the sin against God and his Law God onely can remit and release If a man be slandered and thereby receiue much hurt he may pardon that as we see in Dauid who flying from his sonnes rebellion was cursed with an horrible curse by Shemei one of the family of the house of Saul hee accused him to be a bloody man 2 Sam. 16.7 and reuiled him as a man of Belial yet hee put it vp and would not be reuenged of it neither suffer others to take away his life Neuerthelesse as his vile slanders and false surmises were forbidden in the ninth commandement and were breaches thereof he did not neitheir could he forgiue he hath nothing to do with that nay all the men in the world are not able to make it no breach of the law and consequently no sinne against God If a man cause a blemish in his neighbour he may forgiue the blemish he hath receiued as Stephen his persecutors that stoned him to death and prayed for them but he cannot blot out the staine that the sin maketh in his soule nor forgiue the breach of the sixt commandement If a man haue his goods stollen he may pardon the theefe but he cannot remit the theft for as much as the eighth commandement will take hold of him
that he giueth of taking a fine of Catholikes by way of punishment for not comming to Church as the Pope doth a yeerely pension to punish the harlots it is a very vnequall comparison and he dealeth with vs as in the former reason It is of necessity saith Christ that scandals must come therefore the stewes must be permitted That is one false conclusion Another is like vnto it It must be permitted therefore it must be let alone without punishment so that they vnderstand a thing that must needes come to be all one with this a thing of necessity must be winked at and left without punishment So touching their Recusants the comparison is many wayes faulty First if the penalty were duely inflicted vpon these his friends it would pinch them sting them much more then the payment which the Pope receiueth from the stewes forasmuch as the Curtezans make such a gaine of that filthy market and sale of their bodies as that they pay that mony with ease such is the custome they haue comming in Secondly the Papists are not suffered openly to haue their Masses nor to exercise idolatry nor to haue places allowed them in one certaine place in all cities and countries as harlots are permitted to commit whoredome freely and to recouer their hyre by action at the Law in case any deny to pay the price agreed vpon betweene them If they had free liberty giuen them to practise their superstitions it were somewhat that is said of them but forasmuch as they are restrained the comparison holdeth not Thirdly the Papists cannot make an apparent gaine aboue that which they pay for their not comming to Church and therefore it differeth much from the Popes punishment who allow them the meanes to enrich themselues by the ouerplus that they retaine to themselues Before we shut vp this point Reasons against permitting the stewes let vs vse some reasons against this sufferance of open whoredome not to be suffered in any Christian Common-wealth and therefore wheresoeuer the Gospel of Christ is openly professed and freely receiued the stewes and brothel houses are pulled downe and are dispersed and scattered away as cloudes before the Sunne First no Magistrate may suffer any sinne ordinarily vnpunished froÌ„ generation to generation and take a yeerely rent for it which impeacheth the glory of God hurteth the Church and annoyeth the Common-wealth but to suffer vnchast women in a certaine place and to permit the people without danger of law or feare of punishment to resort vnto them is ordinarily to suffer sinne vnpunished therefore the Magistrate who is the Minister of God bearing his person and ministring his iustice and executing his sentence may not and cannot without contempt of God suffer vnchast women in his kingdomes dominions forasmuch as he carrieth not his sword in vaine Rom. 13. but is an auenger in wrath to him that doeth euill Againe as no man in generall so no Magistrate in particular may doe euill that good may come thereof whose damnation is iust saith the Apostle Rom. 3.8 But to permit a stewes and to take a rent not one halfe of their foule and filthy gaines to the end that adultery may be forborne is to doe euill that good may come of it forasmuch as to commit any sinne is to doe euill Gal. 3.12 and to faile in any thing is to transgresse the Law Iam. 2.10 and not to punish when we ought to punish as we see in Saul that spared the Amalekites 1 Sam. 15. and in Ahab that suffered Benhadad to escape out of his hand whom the Lord had appointed to vtter destruction 1 King 20.42 Therefore no Magistrate may suffer whoredome to goe vnpunished vnder what colour and pretence to what end and purpose so euer he do it though it should be to remedy a greater euill Moreouer it is vtterly vnlawfull to lie albeit it might redowne to the glory of God Rom. 3.7 and therefore I may not suffer my brother to lie if by lawfull meanes I may keep him from it We may not in Gods cause speak iniquity or vse deceit Iob 13.7.8 Will you speak wickedly for God and talke deceitfully for him wil ye accept his persoÌ„ wil ye coÌ„tend for God Much lesse therfore accept the person for auoyding adultery and take yeerely rent of the stewes Lastly no Magistrate may openly suffer that to be which God hath expresly saide in his word shall not be but it is expresly and directly forbidden to suffer a whore in Israel Deut. 23 17.8 Leuit. 19.29 and to take the wages of an whore for his house and therefore for the Church This sinne is abominable to the Lord and draweth downe his wrath wheresoeuer it is committed and therfore albeit they say that in iudgement they do not alow it yet in the iudgement of God and his word they maintaine it and so much the rather because the prohibition of marriage in sundry Orders beareth sway among them What thing will not these men presume and be bold to defend that spare not to open their mouthes and sharpen their pennes to maintaine incontinent liuing and confessed filthinesse Or when may we thinke they will beginne to reforme the Church of God that in so long a time cannot redresse their open stewes It was truely said by Bernard Sam. 〈◊〉 Caâ—â— Take once from the Church honorable marriage and the bed vndefiled and thou fillest the same full with Brothel-houses with keeping Concubines with incests with pollutions with wantons and with all sorts of filthy persons how then is not he guilty of these horrible abhominations that forbiddeth marriage yet calleth himselfe the Vicar of Christ the head of the Church and the holy One of Israel We must abandon vaine and vicious remedies which are more grieuous then the manifest diseases Tertullian Tertâ—â—â—â— animo testifieth truely that stewes are execrable and accursed before God And the Emperour Iustinian notwithstanding all forged necessity falsly named pollicy Auâ—â—◠〈…〉 streightly commandeth that harlots be banished out of all townes Secondly seeing God is the punisher of all Vse 2 whoredome and vncleannesse it is our duty to eschew harlots as the most dangerous creatures in the world It is well said of Salomon Prou. 2.18 Their house tendeth to death and their pathes vnto the dead And afterward chap. 23.27 he saith An whore is a deepe ditch and a strange woman is as a narrow pit and therefore it is good to keepe our selues from falling or entring into the same So in another place he describeth the practises the allurements and the deceits of such Prou. 9.15.16.17.18 She sitteth at the doore of her house on a seat in the high places of the citie to call passengers who go right in their wayes who so is simple let him turne in hither and as for him that wanteth vnderstanding she saith to him Stollen waters are sweet and bread eaten in secret is pleasant but he knoweth not that the
dead are there and that her guests are in the depth of hell Such naughty women are called euery where in this booke strangers though they be too familiar and well known and thrust themselues into the company of others because they should be strangers vnto vs and not of our acquaintance There is nothing more common in them then to entice young men by wanton gestures lasciuous words and plausible perswasions to dalliance and delight It is a great fauour of God to be preserued from their baites and kept from their snares yea it is a farre greater mercy to be secured from harlots then to be kept from the pestilence they shew greater wisdome that shun and passe by their houses and company then they that forsake places persons that are infected with some dangerous and deadly disease Euery one is forward to beware hee come not neere any pest-house for feare of his life but if we assemble into harlots houses we run in danger of soule body It is an easie matter to fall into a pit where a man may be drowned but it is not so easie to get out of it The wanton woman is as a deepe ditch and a narrow pit and a dangerous hole whereinto a man may slip hastily at vnwares but he shall hardly come out from thence or deliuer himselfe without the speciall goodnesse of God pulling him as it were out of the fire and setting his feete in safety For as a theefe lurketh in a denne or wood to get a prey so doth she lye in waite and vseth baites to steale away the hearts of men and thereby preuaileth mightily with many in the world Among all dangers this is not the least that Salomon speaketh of â— 2 19. None that goe vnto her returne againe neither take they hold of the pathes of life These words do not absolutely deny repentance to them that are falleÌ„ or shut the gate of mercy against them that haue sinned but the meaning is that few yea very few escape destruction returne to saluation because they sildome repent It is a very rare thing to see a penitent adulterer they leaue the sinne when it leaueth them because they can follow it no longer but they do not repent of it they do not sorrow for it they do not flie from it Hence it is that you shall hear many old men whose strength is decaied whose bodies are withered whose feet are already entred in a manner into their graues laugh heartily at the remembrance of their tricks of youth and talke wantonly filthily of the prankes which they haue plaied so that from the abundance of the heart â—h 12 34. the mouth speaketh and their corrupt communication testifieth that they neuer soundly repented of their vncleannesse No maruaile therefore if the wise man peremptorily declare that few or none of those that are giuen ouer to this lewdnesse of life do come to repentance for albeit some few find grace yet in comparison of such as run on headlong liue securely to the end in their wickednes they may worthily be said to be none at all They are so blinded besotted that they cannot see their own filthines they are so dull and deafe that they cannot heare those that admonish them nay they hate those that reproue them The Apostle Paul exhorting the Corinthians to flye fornication â— 6 18. which was most common in those daies â—â—es to a â—fornica and esteemed a slight or no sin at all vseth many notable reasons of great weight importance worthy to be considered of vs. One reason or motiue is this that our bodies are the Lords and must be seruiceable vnto him â— 6 13. The body is not for fornication but for the Lord. Wherfore hath he giuen to vs our body but that we should serue him in our body We are not to yeeld our members as instruments of vnrighteousnes vnto sin â—6 13. but we ought to yeeld our selues vnto God as those that are aliue from the dead and so make our members as instruments of righteousnes vnto him First therefore the Apostle reasoneth froÌ„ the end of our creation Secondly the Lord Iesus is ordained appointed to be the Redeemer Sauiour not only of the soule but also of the body therefore he saith the Lord for the body 1 Cor. 6 13. Fornication and sanctification cannot stand together but are contrary one to the other so that they cannot abide in one subiect Christ came into the world to this end that he might redeeme our bodies by his death out of the power of the diuell and sanctifie them by his Spirit If then we giue our selues as seruants to obey the lusts of the flesh wee make void the glorious worke of our redemption wherein mercy iustice and truth kissed one another For herein we see the truth of Gods promise accomplished Gen 3 15. that the seed of the woman should bruise the serpents head and the truth of his threatning fulfilled that man offending shold die the death Herein we may behold the wonderfull iustice of God that because man had sinned man must be punished for otherwise he had not bin a iust God Lastly hereby appeareth the vnspeakable mercy of God toward mankinde who albeit his iustice were such that rather then sin should goe vnpunished he would punish it in his Son 1 Pet. 2 24. Esay 53 12. who bare our sins in his body and made intercession for our transgressions yet found out a way how to redeeme vs when we cast our selues headlong into all misery and made our selues subiect to the greatest thraldome that euer was We are deliuered from the hands of our enemies sin the world and the diuell that we should be holy vnto him that hath called vs. The third motiue is drawne from the glorious resurrection of our bodies as the former was froÌ„ the gracious redemption of our bodies If we would haue them liue with him for euer that shall raise theÌ„ vp we must abstaine from filthy lusts which defile the body therfore the Apostle saith God hath both raised vp the Lord 1 Cor. 6 14. wil also raise vs vp by his own power The author of this great benefit and wonderfull worke is God which passeth and exceedeth mans reason Hence it is that he putteth vs in minde of his power because he is almighty If it were not vnpossible vnto him to create our bodies out of the dust of the earth why shall it not bee possible to raise them out of the dust againe Nay if he were able to make theÌ„ of that which was nothing inasmuch as the Apostle teacheth Heb. 11 3. that the things which are seene were not made of things which doe appeare how much more shall he bee able to giue to euery one his body which he had before Again he teacheth that God hath raised already the Lord Christ froÌ„ death to life therefore
with a vow for a certain time for dayes or moneths or yeres they to the end of their life account it worse then sacriledge to forsake their dens and cloisters These heere mentioned did consecrate and separate themselues to the Lord onely they to Saint Benedict to Saint Francis to Saint Dominicke and such like counterfeit Saints These entred not into this vow as if it were meritorious and auaileable to obtaine remission of sinnes and euerlasting saluation as appeareth by the sacrifices which they were commanded to offer for their sinne when the time of their vow was expired they affirme that they merit heauen thereby for themselues and can spare an ouerplus for others through their works of supererogation These abstained from wine nay from all that commeth of the grape but they albeit boasting of Angelicall perfection will not be brought vnder this yoke but caratâ benè cute are indeed wine bibbers great drinkers of wine These did nourish their haire and suffered it to grow vntill the end of their vow but they shaue their crownes leauing a little circle in which they greatly reioyce as if it did merit no lesse then the crowne of heauen These came not neere to the dead nor approched any carcasse of their dearest friends to be defiled thereby but they are ordinarily and commonly at burials as willingly as at bankets for while other men mourn they are mery while others weep they sing and as vultures they looke for the death of rich and noble men not so much to pray for them as to make a prey of them Lastly these Nazarites might freely marry wiues as appeareth in Samson and Samuel they vowed not virginity to liue in adultery but it was lawfull for them to marry wiues notwithstanding their vowes Besides they neuer vowed counterfeit pouerty or sottish obedience to any superiours but the Monkes and Fryars abiure Matrimony and detest it not fornication and vncleane lusts contrary to the precept of the Apostle 1 Cor. 7.2 To auoid fornication let euery man haue his owne wife and euery woman haue her owne husband They vow pouerty but the most of them liue pompously and proudly and prodigally And what maner of vow is this to vow to liue by the sweat of other mens labours whereas Paul warneth Ephe. 4.28 Let him that stole steale no more but let him labour working with his hands the thing that is good that he may haue to giue to him that needeth And in another place He that will not labour let him not eat 2 Thess 3.10 Moreouer they vow obedience But to whom to the Generall of their Orders indeed too generall an obedience to their Superiour without respect to him that is Superiour contrary to the precept of the Apostle 1 Corin. 7.23 Yee are bought with a price be not ye the seruants of men What is more common among them then to say I hold of Saint Francis I am of Dominicke I am of Saint Benedict whereas Paul reprooueth such among the Corinthians as would be accounted Christians yet said I am of Paul and I of Apollo and I of Cephas and I of Christ 1 Cor. 1 1◠for is Christ diuided was Paul crucified for you or were yee baptized in the name of Paul Thus we see the Popish doctors doe but dally and delude the world while they would perswade vs that their Monkish votaries are like the Iewish Nazarites wheras the contrary appeareth by this comparison that there is no coherence or communion betweene them any more in nature then in name and as well they may perswade vs that there is a corespondence and agreement betweene the Prophet Eliah and the Priests of Baal nay euen betweene Christ himselfe and the sonnes of Belial Fiftly if these Nazarites had touched the Vse 5 dead or the dead touched them howsoeuer they had passed many weekes or moneths of their vow and were come euen to the ende thereof yet their vow was made voide they were to begin the weekes or moneths of their vow againe ver 12. The dayes of his separation before shall be vtterly lost because he is defiled which teacheth vs a necessary point to bee considered in our obedience and how carefull we ought to be to keepe our selues from the corruptions and contagions of the world that we fall not from GOD because when once we depart from the wayes of righteousnesse all that which we haue done before is out of date it shall not be reckoned in our accounts but be forgotten of God according to the saying of the Prophet Ezekiel chapter 18.20.24 27 28. as these words following testifie The soule that sinneth shal die 18 20 28. When the righteous turneth away from his righteousnes and committeth iniquity and doth according to all that abhomination that the wicked man doth shall hee liue All the righteousnes that he hath done shall not bee mentioned in his trespasse that hee hath trespassed and in the sin that he hath sinned in them hee shall die As on the other side When the wicked man turneth away from his wickednes he shall saue his soule aliue he shall surely liue and shall not die It is not therfore enough for vs to begin wel if we do not continue constant all our labor is lost nay it had bin better for vs if wee had neuer begun We see this in Lots wife what auailed it that she went out of Sodome and trauailed with her husband toward Zoar giuen vnto them as a City of refuge when as shee looked back and was therfore turned into a pillar of salt The like we might say of Iudas what did it aduantage him to preach the Gospell to worke miracles to be an Apostle to bee conuersant with Christ and to sit at his Table when after all these priuiledges hee betrayed his master ioyned with the Pharisies entertained couetousnes shewed himselfe to be indeed a diuel the son of perdition and in the end hanged himselfe What should I speake of Phygellus Hermogenes Hymeneus Philetus Alexander and such like mentioned 2 Tim. 1.15 2 17. 4 14. If then we looke to haue any reward and recompence of our labor hope to attaine to the end of our faith which is the saluation of our soules let vs so runne that we may obtaine let vs so saile in the Sea of this world that we neuer giue ouer vntill wee arriue in the hauen let vs bee faithfull vnto the death that we may receiue the crown of eternall life Lastly these Nazarites were notable Ornaments in the Church and farre separate from the common sort they laboured after perfection of sanctification and striued much to excell others yet when they had ended the daies of their vow 13 14. they must bee brought to the doore of the Tabernacle of the Congregation offer their offering vnto the Lord which teacheth that our best workes such as proceede from the best men and done with the best endeauour of purity and holynesse euen
the children of Zebulun did offer 25 His offering was one siluer charger the weight whereof was an hundred and thirty shekels one siluer bolle of seuenty shekels c. Behold heere how the other Princes are not inferiour to the first that offered nor the other Tribes to the Tribe of Iudah Obserue heere that the spirit of God accounteth it not sufficient to set downe what was offered in generall neither in particular what Nahshon the sonne of Aminadab of the Tribe of Iudah offered the first day or what Nathaniel the son of Zuar Prince of Issachar offered the second day but he goeth forward to set downe the speciall offerings according to euery mans name and according to the day assigned vnto him Obiect It may be demaunded what was the cause why these offerings are thus particularly pointed out why are the same chargers the same bolles the same spoones so often repeated might not all these things heere mentioned haue beene more summarily concluded what need more words haue bene vsed when fewer would haue serued I answere Answer we must not account any thing idle friuolous fruitles or superfluous in holy Scripture The Lord knoweth best what is fittest to bee dilated largely and what to be comprehended shortly If there were no other reason then this so it pleased the Lord it ought to content vs and to make vs rest in it The like example we finde Psal 136.1 2 c. Where in euery verse and at the recitall of euery blessing this reason is repeated for his mercy endureth for euer Adde heereunto Reuel 7.5 6 c. where this is repeated according to the number of the Tribes that twelue thousand were sealed of them Hee might haue said briefly of euery tribe were sealed twelue thousand but he repeateth the words twelue times so in this place the offerings are repeated twelue times particularly according to the number of the twelue Princes The reasons may be first to teach vs to be content to heare the same things though they be oftentimes repeated as Phil. 3.1 The Apostle saith It is not grieuous to me to write the same things often and for you it is safe Wee are ready to forget the best things and therefore must haue them continually sounding in our eares as many strokes giuen with a hammer to make vs heare Secondly that wee should apply these examples vnto our selues and if wee passe ouer one of them without regard yet we should take holde of the next Thirdly to teach vs that no man shall haue that forgotten to the vtmost of his praise who is any way forward in doing good because he will honor those that honor him but they that despise him shall be lightly esteemed 1 Sam. 2.30 The doctrine Doctrine from this particular rehearsal and enumeration of the gifts of those Princes is this Euery good worke of gods children is knowne and shall be rewarded that all the good workes of Gods children done to the setting forth of his glory to the aduancement of his worship to the maintenance of true Religion or the good of his children shall be reckoned vp rewarded and come vp in account before him he taketh notice of them all and will neuer forget any one of them As their deeds are here registred in the booke of God so the doers of them are registred in the booke of life Matth 10.42 Our Sauiour teacheth that a cup of cold water shall not go vnrewarded that is giuen to drinke in the name of a disciple to one of these litle ones And afterward it is said Matth. 25.7 A certaine woman came vnto him hauing an alabaster boxe of ointmēt very precious and powred it on his head as he sate at table and because she had wrought a good worke vpon him verse 10. he sayth Verily I say vnto you wheresoeuer this Gospel shall be preached in the whole world there shall also this that this woman hath done be told for a memoriall of her verse 13. To this purpose speaketh the Angel that appeared to Cornelius Act. 10.4 Thy prayers and thy almes are come vp for a memoriall before God So then euery thing shall be remembred no one worke shall be forgotten Reason 1 For God is a righteous God giuing to euery one according to his workes Hee is the Iudge of the world Gen. 18. and cannot but iudge vprightly Hereupon the Apostle saith Heb. 6.10 God is not vnrighteous to forget your workes and labor of loue which ye haue shewed toward his Name in that yee haue minstred to the Saints and doe minister He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward for he will reward very bountifully euery good worke If we be not barren in good workes he will not bee behind with vs to recompence vs. Secondly how can they but come into an account seeing he accounteth them as done to himselfe Matth. 25.40 When any thing is giuen to the Saints it is esteemed as done to the Sonne himselfe and when it is bestowed vpon one of the least it is regarded as bestowed vpon the greatest and highest The seruant receiueth it but the Master will reward it Vse 1 Touching the Vses we may first conclude the happy estate and condition of them that leaue this world and depart this life in the true feare of God because we heare their workes shall be remembred and therefore the doings of his seruants be rewarded with eternall glory being done in the loue of God and of his trueth none of them are forgotten but they shall follow them nay goe with them and beare them company This we reade in the Reuelations of Iohn chap. 14.13 I heard a voyce from heauen saying vnto me Write blessed are the dead that die in the Lord from henceforth yea saith the spirit that they rest from their labors and their works follow them to wit at their heels as the word importeth Death cannot cut them off though it be a cruell and mercilesse tyrant and hath as it were a sithe or sickle in his hand to cut downe such as come in his way yea though it cut off riches reuenewes honours pleasures dignities delights wife children houses lands and life it selfe according to the saying of the Apostle 1 Tim. 6.7 We brought nothing into this world and it is certaine we can carry nothing out with vs yet it cannot cut off good workes neither bereaue vs of the fruits of a liuely faith which are of such great force and efficacy that they are able to breake in sunder the chaines of death and the strength of the graue and cannot be holden in darknes and obliuion It were therefore a point of great wisedome and good policy so many as would willingly die the death of the righteous as Balaamites and all wicked men will seeme desirous to doe to prouide a goodly traine of good works which death cannot keepe backe they will presse so fast and knocke so hard at heauen
gates that the gates thereof shall open wide and our workes shall enter with vs because they cannot be forgotten but shal come vp into the presence of God Wee see how it fareth with Kings and Princes and great men of this world they haue great traines and troupes of seruants and a goodly retinue that follow their heeles in the streetes O how happy are they if at the howre of death and the great day of account when their honours and their pleasures their riches and their friends their seruants and retainers shal forsake them and all earthly profits shall faile them they haue as goodly a traine of good works to attend and waite vpon them They shall finde much more comfort and peace in these then in all their life they felt in all the other as the wise virgins found much contentment in that they had store of oyle for their lampes Secondly shall good works come into account Vse 2 with God and be remembred of him then on the other side we may conclude that euill workes shall also be remembred True it is we are ready to forget the euils that we commit but God wil neuer forget them no time shall weare them out they are euer fresh in his sight Hence it is that Nehemiah saith Neh. 13. â—â— Remember them O my God because they haue defiled the Priesthood and the couenant of the Priesthood c. And Reuel 16.19 Great Babylon is come in remembrance before God to giue vnto her the cup of the wine of the fiercenesse of his wrath He will remember the sinnes of the wicked and his owne iudgements These though they be great in this world shall not haue their honours and dignities to follow them but their sinnes shall all follow them The swearer shal be sure to haue his oathes and his blasphemies laid before him the adulterer his vncleannesse the drunkard his intemperancy the contemner of God and of his word his prophannesse the couetous person his oppression they shall accompany them vnto iudgement euen vnto hell that there they may receiue the reward and wages that their workes haue deserued It were a great benefit to the vngodly if they might appeare before the iudgement seat of God without their euill deedes and that they could winde themselues out of the company of their sinnes which will be their strong accusers and giue in euidence against them but they cannot by any meanes for they follow them and pursue after them with a loude cry for vengeance and punishment and therefore woe and misery shall befall them that commit them Vse 3 Thirdly we must marke this point albeit good workes be so much regarded yet wee must take heed we giue not too much vnto them nor ascribe any merit to attaine eternall life by faith that it might bee of grace Rom. 4.16 it is the gift of God through Iesus Christ Rom. 6.23 If any of our works should merit then the works that are most glorious and eminent aboue others which the holy witnesses of the trueth of God wrought who did suffer for the Name of Christ and resisted the enemies euen vnto the blood should be meritorious But the Apostle denyeth this vertue to them Rom. 8.18 I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall bee reuealed in vs. If any workes might deserue saluation doubtlesse the workes of righteousnesse but it is the kindnesse and loue of God toward man that the Apostle magnifieth who saueth vs not by workes of righteousnesse which we haue done but according to his owne mercy Tit. 3.5 Eph. 2.8 9. So Paul preacheth Act. 13.48 39. that through Christ we haue remission of sinnes and that by him all that beleeue are iustified from all things from which they could not be iustified by the Law of Moses Againe the Lord Iesus himselfe teacheth vs that when we haue done all that possibly we can we must say we are vnprofitable seruants Luk. 17.10 but he that is an vnprofitable seruant and doth onely what he ought to doe is not in any case of meriting He that will merit any thing at Gods hands must first giue him somewhat and so bind him as a debtor vnto him if no man can hinder him any thing of his owne who oweth all euen himselfe to God of whom he hath receiued all it is certaine that no man can merit any thing before him Rom. 11.35 Who hath first giuen vnto him and it shall be recompenced vnto him againe but no man can doe so verse 36. For of him and through him and to him are all things to whom be glory for euer Amen Now where is no benefit there can be no merit because merit presupposeth a benefit receiued howbeit our well-doing extendeth not to God he can receiue no good turn at our hands 1 Cor. 4.7 Phil. 2.13 Eph. 2.10 When the husbandman bringeth to his Lord the fruit of his own ground he meriteth nothing because he giueth him of his owne Moreouer the Scripture teacheth vs that temporall benefites and deliuerances are not granted and bestowed vpon the faithfull for any desert of any their good deedes Dan. 9.18 much lesse therefore eternall life The Israelites had not the nations cast out before them nor themselues brought in to possesse the land for their owne righteousnesse 〈◊〉 9 5. or for the vprightnesse of their hearts but because he had chosen them set his loue toward them Let vs not therefore trust in our owne workes which when they are at the best are vnperfect and defiled but rather as the very enemies of the grace of God do admonish in regard of the vncertainty of our owne righteousnesse and the danger of vaineglory â—â—â—â—r de iustif 〈◊〉 5. cap 7. let vs rest wholly as the safest way in the onely mercy of God If then this be the surest and safest way let vs all goe the safest way and leaue by-pathes and dangerous passages vnto others He that walketh safely walketh surely There is but onely one life and there is but one right way vnto life namely Christ Ioh. 14.6 The way by workes is a wrong way a false way he shall neuer come to his iourneyes end by the way of his works that is for the merit of his works because eternall life is neuer giuen for them There is no other name vnder heauen whereby we may be saued Act 4.14 Ephe. 4.5 then by the Name of Christ but if our works deserued lifâ— eternall there should be another name to saue vs because the merit of our workâ— is not the Name of Christ but setteth vp our selues in his place or at the least to ioyne a fellow and companion with him in the worke of our redemption This would minister occasion to vs to glory in our owne selues before the Lord as if wee were somewhat and could saue our selues but no man hath any thing wherein or whereof to boast himselfe Ro. 3.27 and
God not so much because the Church affirmeth it but because we find them to be so as the sheep of Christ acknowledged the voyce of their Shepheard Christ Iesus speaking in them Vse 2 Secondly this assureth vs that the trueth of God shall remaine and continue for euer to the end of the world It may be sometimes brought into a narrow compasse and be much eclipsed that the light shall appeare to be but little but it shall neuer perish vtterly or bee rooted out of the earth For seeing the Church is appointed the keeper and continuer of the trueth as the candlesticke of the candle and that the Church shall abide for euer because the gates of hell shall not preuaile against it Matt. 16.18 it cannot bee that the trueth should faile and decay as we see notwithstanding the enemies of Iudah and Beniamin the word is kept vncorrupt and inuiolable to this day God will neuer suffer his people to be robbed thereof but his speciall prouidence watcheth ouer it for our good This doth the Scripture it selfe witnesse touching the durablenesse thereof that the things reuealed belong to vs and to our children for euer that we may doe all the wordes of this Law Deut. 29.29 The Lord hath founded his testimonies for euer Psal 119.152 Our Sauiour speaketh more fully euidently and vehemently Heauen and earth shal passe away but my words shall not passe Mar. 13.31 againe Verily I say vnto you till heauen and earth passe one iotte or one title shall in no wise passe from the Law till all be fulfilled Matth 5.18 We know by experience that all flesh is as grasse and all the glory of man as the flowre of grasse the grasse withereth and the flowre thereof fadeth and falleth away Peter 1 25. but the word of the Lord endureth for euer This we may see in the bookes of Salomon 1 Kin. 4.32 33. Hee spake three thousand Prouerbes and his songs were a thousand and fiue and he spake of trees from the Cedar tree that is in Lebanon euen vnto the hyssope that springeth out of the wall he spake also of beasts and of fowles and of creeping things and of fishes These bookes of naturall Philosophy were no doubt the most profitable bookes that euer were written in that kind he being endued with the greatest wisedome that euer man since the fall had Christ Iesus only excepted yet none of these are to be found onely those that pertaine to religion and godlinesse remaine safely reserued for all posterities This is the more to be considered wondered at inasmuch as there be infinite moe in the world that affect the knowledge of natural things rather then they doe spirituall and of earthly rather then they do heauenly yet they could not deliuer them from the ruines of time but they are buryed in the graue of perpetuall forgetfulnesse neuer to be raised or recouered These are dead and gone as if they had neuer been written wheras on the other side his holy writings hated of the most part of the world and carelesly regarded of the multitude euen of those that liued in the bosome of the Church haue notwithstanding as full a remembrance as they had the first day the Lord gaue them to his people This serueth to conuince those that thinke many of the bookes inspired by God to be lost thereby accusing the prouidence of God or at least the church of great carelesnesse and negligence of which crime notwithstanding it is not guilty Thirdly there is no light of trueth to bee Vse 3 found any where else able to guide vnto faith and saluation then in the true Church of God For all other places are places of darkenesse and nothing to be found in them but lies errours deceiuings superstition and the spirit of slumber Exod 10 23. As no light was to be found in all Egypt but in the land of Goshen and among the Israelites onely so no sauing doctrine that giueth light to the eyes of the minde is to be found out of the Church they that are in this state liue in palpable darkenesse and can see neither themselues nor others but lie in ignorance and wickednes as Iohn teacheth We know that we are of God 1 Iohn 5 19. and the whole world lyeth in wickednesse Such sit in darkenesse and in the shadow of death till this light set on the Candlesticke be brought vnto them Matth. 4 16. The people which sate in darkenesse saw great light and to them which sate in the region and shadow of death light is sprung vp Therefore to be out of the Church is to be in the state of damnation yea to be in the very dungeon of hell and the kingdome of darkenesse to be vnder the power of Satan the prince of darknesse as there was no saluation out of the Church Let euery man therefore seeke and endeauour with all care to ioyne himselfe to the true Church of God to be a member of the body of Christ that so we may attaine to the light of knowledge and the light of the eternall life Vse 4 Lastly it is a duty belonging to euery one to be an helper to the spreading abroad of the doctrine of godlinesse and to doe all for the truth but nothing against the truth 2 Cor. 13 8. Euery man desireth to bee the messenger of good newes so should wee desire to publish to others and to continue to posterity the sauing knowledge of the Gospel For this is the foundation and ground-work of all true obedience The truth of God is as a precious treasure beset with many enemies that wold take it from vs against whom we must alwaies cōtend that we may keepe faith and a good conscience 1 Tim. 1 19. This truth is the instrument of the holie Ghost to worke all necessary graces in our hearts Rom 1 16. as beeing the power of GOD to saluation and it reuealeth vnto vs all things needful vnto saluation concerning things to be beleeued or things to be practised Hence it is that the Apostle Iude saith Beloued when I gaue all diligence to write vnto you of the common saluation Iude verse 3. it was needfull for me to write vnto you that yee should earnestly contend for the faith which was once giuen vnto the Saints The true treasure of the Church is committed to the Saints they are the keepers of the doctrine of saluation This is no small trust it is no smal charge that is giuen vnto them wee must therefore fight to maintaine it This must not bee a bodily fight but a spirituall combat and it consisteth of diuers duties Ioel 2 28. Euery man in his place ought to bee as a Prophet or a Preacher for wee are made spirituall Priestes both to pray and to preach We are bound to teach all that are vnder our roofe and iurisdiction that we may be as Gods blessed instruments to conueigh his truth to others It is the duty of
graces and in what manner soeuer they are qualified though they be abundantly stored and furnished with all learning diuine and humane yet they must willingly submit themselues to this triall and vndergoe this examination It ought to be in well ordered Churches as it is in well ordered Cities No man is admitted to set vp in any mystery but such as offer some piece of worke to the Masters of the Company to declare their skill in that faculty for which they are purposed to open their shop So should such as intend the ministery of the word as it were to giue a taste of their skil knowledge by subiecting themselues to this examining It doth not argue any want of gift to be ready to haue our gifts prooued but the contrary giueth iust cause of suspition of some want There is no man that hath good pure gold is vnwilling to bring it to the touchstone but he that hath the counterfeit It is not the iust dealing tradesman that is afraid to haue his weights or the mete-yard brought in place but the deceiuer The Gentiles which sometimes speake of our religion do serue as witnesses to teach vs the state of former times We reade in Lampridius writing the life of Alexander Seuerus that the Emperor in choise of his Magistrates made them stand openly to be examined of any man and allowed any to make exceptions against them Lampridiâ— Because saith he the Iewes and Christians vsed this order in chusing their Ministers If both the Iewes and the Christians obserued this order what warrant haue we to breake it or to take vp another order And if that Emperour would haue this obserued in the Common-wealth why not much rather in the Church It shall be an honour vnto vs to be content to be tried It will manifest our humility that we are not high conceited of our selues and of our owne gifts yea it shall serue the more to our comfort throughout the whole course of our liues the administration of our office Thus did Samuel offer himselfe to the triall was content to heare what any man could obiect against him 1 Sam. 12 3. Behold heere I am witnesse against me before the Lord and before his annointed whose Oxe haue I taken or whose asse c. Happy are those Ministers that follow this example and happy are those Churches that follow that order which GOD hath appointed CHAP. IX 1. AND the Lord spake vnto Moses in the wildernesse of Sinai c. 2. Let the Children of Israel also keepe the Passeouer at his appointed season c. IN this Chapter Moses proceedeth to shew the maner of their sanctification 〈◊〉 parts of 〈◊〉 Chapter wherein obserue two things the first concerning the Passeouer the second concerning the cloud couering the Tabernacle and gouerning the remouings encampings of the Israelites The Passeouer is double the one for such as were cleane the other for such as were vncleane The former Passeouer containeth the commandement of God and the obedience of Moses Touching the commandement we haue heere a repetition of the feast of the Passeouer instituted before as we see Exod. 12. â—â—â—ect â—â—â—â—er But wherefore doth God againe mention it in this place It was for two causes first because such is our slacknesse and security in holy things that except Gods commandement be daily vrged repeated and beaten into our hearts we quickly forget the same Phil. 3.1 1 Thess 4 2. Secondly the Israelites did not certainly know whether they should celebrate it in their iournies in the wildernesse or not Exod. 12 25. All feasts were instituted to teach men to know God and his Sonne Iesus Christ and to praise him for his benefits So the Passeouer was ordained to keepe in remembrance the wonderfull and miraculous deliuerance of the people out of Egypt and that they might be taught to look for deliuerance by Iesus Christ the Lambe of God 〈◊〉 13 8. slaine touching the vertue efficacy of it euen from the beginning of the world This Passeouer was the second ordinary sacrifice of the Iewes touching the eating of the Paschall Lambe whereby the remembrance of their departure out of Egypt was celebrated and the death of Christ the true Passeouer was represented So then it had respect and relation partly to the time past and partly to the time to come In handling hereof we must consider first the circumstances both of place where it was obserued to wit at Sinai where the law had beene deliuered for as yet they were not gone from that place and of the time prescribed before on the 14. day of the first moneth Secondly the Passeouer it selfe both the substance of it and the rites both the matter and the manner of the celebrating of it Deut. 16 1 2. Exod. 12. 〈◊〉 of â—â—sseouer The Summe whereof is this Euery housholder was commanded to take a Lambe without blemish verse 5. a male of the first yeare for his house and kill it at euening verse 6. then they must take the blood strike it on the two side-postes and on the vpper doore post of the houses wherein they did eate it verse 7. and they must eate the flesh of it not raw or sodden with water verse 9. but roste with fire verse 8. with vnleauened bread and with bitter herbes nothing must remaine of it vntill the morning if there did it must be burnt with fire verse 10. And all this must be done with girding vp of their garments with putting on of their shooes the taking of their walking staues in their hands as men that were in haste that must flie for their liues verse 11. All this being literally considered belongeth nothing vnto vs for the Passeouer is passed ouer together with the law of ceremonies and all these rites haue an end howbeit the Lord meant that these should be figures of things to come whereof we haue now the truth and substance since the time that our Lord Iesus Christ hath beene manifested to the world This is the cause why S. Paul telleth the Colossians that these things were but shadowes Col. 2 17. the body whereof is in Christ Let vs therefore come in particular to the vses which we are to make of this Passeouer the ground and foundation whereof is to be taken out of the Apostle 1 Cor. 5 7 8. Christ our Passeouer is sacrificed for vs therefore let vs keepe the feast not with old leauen neither with the leauen of malice and wickednesse but with the vnleauened bread of sincerity and truth As then the Iewes had their Passeouer so the Christians haue their Passeouer as they had their Lambe so we haue our Lambe as they kept their Feast so we must keepe our Feast For God neuer meant and intended to ordain any ceremony among his people which contained not some inward signification and profitable instruction to the end of the world If wee haue ceremonies that serue not to some
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
after Christs ascension that they continued daily with one accord in the Temple Acts 2 46. and breaking bread c and a little before it is said All that beleeued were together But we as if our brethren that stay to communicate were not of the Church or we did not belong to that fellowship do shuffle away and scatter our selues abroad as if this businesse did not belong vnto vs. If it be said Obiect It is a dangerous thing to receiue vnworthily we may make our selues guilty of the body of Christ and bring iudgement vpon our selues I answer Answer it is not enough for carelesse men and women to hold out this buckler as if it could defend thē against the stroke of Gods word which cannot serue our turne These are like to the sluggard in the Prouerbes that saith Prou. 22 13 and 26.13 19 24. There is a Lyon in the way I shall be slaine in the streetes or as it is before A slothfull man hideth his hand in his bosome and wil not so much as bring it to his mouth againe The sluggard neuer wanteth some defence for himselfe he thinketh himselfe wiser then seauen men that can render a reason Prou. 26 1 This is in his conceite a sure defence for his offence in abstaining Seeing it is so dāgerous to receiue vnworthily I will not receiue at all and so I shall escape the danger But there is a necessity laid vpon al that may and do come and if they will be saued they must come For the danger is no lesse to abstain wilfully then it is to receiue vnworthily These are like to those vnskilfull Marriners who while they are busie carefull to shun one rocke do run themselues vpon another there suffer shipwracke Obiect But they will farther say for themselues they heare the word and tarry so long as the Sermon lasteth and the word is the chiefest meanes I answer Answer it skilleth not which is more principall and which is lesse but it importeth vs to know what is Gods commandement As he hath said Heare ye the word of the Lord so he hath said of this Sacramēt Take ye and eate ye c. Will we giue eare to one cōmandement and not to another Would any man if he had some couenant to seale content himselfe with the writing and depart before he hath the seale to it Or when one is bidden to a dinner or a supper and hath tasted of one dish of meate will he rise vp and bee gone No he will be sure to sit downe with the first rise with the last Or if he should start vp and goe his waies will not the master of the feast thinke himselfe wronged and iniuried And wee must make no other account in this holy worke but that if we behaue our selues in this rude and disordered manner wee shall highly offend the master of the house and the author of the feast Wherefore as the Apostle denounceth a woe against himselfe 〈◊〉 9 16 if hee preach not the Gospel because a necessity is laid vpon him so he might denounce a like woe if he did not administer the Lords Supper so wee must know that the same woe hangeth ouer our heads if wee do not carefully and oftentimes receiue the Supper of the Lord because a necessity is laid vpon vs and therefore we must deale faithfully with God and our own soules in the discharge of this duty Secondly this serueth as a comfort to all Vse 2 those that come as they ought to wit reuerently and aduisedly and therfore it meeteth with sundry abuses which quench this comfort Such are iustly to be reprooued who depart the congregation in time of the administration of it as though it were no part of Gods worship or did nothing at all concerne themselues Again there are many that take a lawlesse liberty to themselues to receiue the Lords Supper as often sildom as they list as thogh it were a thing indifferēt that might be done or not be done at their owne discretion The common excuse that hindreth men is that they say they are not in charity But why doe they not make hast to reconcile themselues to their brethren why do they sit stil and neuer desire to be at vnity The Prophet telleth vs it is our duty not only to be at peace with others 〈◊〉 12 18. 〈◊〉 34 14. that if it be possible as much as lieth in vs we should liue peaceably with all men but also that we should seeke peace and ensue after it If it fly from vs we must pursue it and neuer giue ouer vntil we haue ouertaken it and laid hands vpon it But we are like to a man fallen into a deep pit that hath no desire or purpose to come out of it 〈◊〉 26 27. We should not suffer the Sun to go downe vpon our wrath least thereby we giue entrance vnto the diuell If we entertain the one wee can by no meanes exclude and shut out the other as the example of Caine may teach vs who was of that euill one and therefore first he hated and then slew his Brother 1. Iohn 3 12. Vse 3 Lastly seeing we are bound to come to the Sacraments let vs labour to feele the power vertue grace offered vnto vs by them Nothing in the world should be so often remembred of vs as the death of Christ This should be a christian mans treasury nothing should more reioyce our hearts Gal. 6 14. and therefore if we desire to feele the benefit of it and to bee transformed into a likenesse of it it should effectually mooue vs to be often present and often to vse these pledges remembrances of his death In this Sacrament we doe after a sort see him crucified vpon the crosse And to shew that we do truly remember his death let vs labour to expresse the power of it and answerably beare the like mind toward him A conformity vnto his death is to dye to sinne Rom. 6 1. They that returne to their owne vomit neuer came with a good conscience What bitternesse of the crosse did he patiently endure for vs and shall we with our sinnes as with nailes and speares pierce his hands nay his heart againe These make a mocke of the Lords Supper which representeth his death nay they set at nought his death and passion Others that day so soon as they haue bene partakers of this seale run vp and downe in rioting and sporting and Ale-house hanting and thereby make it euident what reckoning they make of his death Do these labour to die to sin and to be like him If wee do no better die with him then in this prophane manner let vs take heede of the second death for it is to be feared such shal neuer liue with him If we be not like to him in this life let vs not looke to be like vnto him in the life to come Verse 15. And on the day that the
second and the second with falling into a third Sin is like the infant that is in the mothers wombe where it groweth by little and little vnto the birth â—am 1.15 and neuer stayeth till it come to perfection This must Vse 1 teach vs that there is no dalying with sin it is not barren but very fruitfull Many think they may stretch their conscience a litle and make bold with God and his law for once but they deceiue themselues for they sow that seede which in short time will spring vp and grow a monster For as the sluggard saith yet a little more sleepe so the sinner saith yet a little more sin He is like the couetous man that saith euermore Bring bring and as he thinketh he neuer encreaseth his substance enough so the sinner supposeth he neuer encreaseth his sin enough This will bite as a serpent in the end though it delighteth in the beginning Againe it teacheth vs to acknowledge Gods great mercy toward his children in staying them back that they goe not forward being once entred into the practise of it When Paul would haue entred in among the furious people it might haue cost his life if the disciples had let him alone howbeit they suffered him not Act. 19.30 So if God should suffer vs to runne on it might cost vs our liues and cause vs to bee condemned with the world When we open a port and passage for sinne wee are as a man that is falling or rouling downe a very high mountaine how can he escape death except he be stayed by a very strong hand So is it with vs if once we make a breach into our conscience it is vnpossible to stop it if God himselfe do not set to his hand If he take the matter in hand and determine to shew mercy vpon the poore perishing soule that beginneth to suffer shipwracke though we had one foote in hel he can bring vs backe again And how should not that soule so deliuered and seeing the snare of death and hell broken and hauing experience of the power and mercy of God in raising him to life but in a sweet feeling of them cry out Blessed be the Lord who hath not giuen me as a prey vnto their teeth Psal 124.6 and againe My helpe is in the Name of the Lord who made heauen and earth ver 8. This mercy is the greater both because it is rare for not one among an hundred maketh vp the breach that sinne hath made and because it is wholly gracious and freely bestowed the sinner deseruing to be forsaken vtterly who hath fearefully forsaken God God hath fast hold vpon all that are his from their election Ier. 14.7 and therefore hee will neuer withdraw his hand from them nor suffer them to be drowned Lastly it must be our care to stop the beginnings of sinne Iosh 24.14.15 and then we shall be sure it will neuer come to perfection Againe these murmuring Egyptians seeing the mighty works and miracles of God in Egypt would needs become proselites they ioyne themselues to the people of God and seeme so forward that they forsake their idolatry their countrey and kinred their owne people and their fathers house neuerthelesse they starte backe as a deceitefull bow and they reuolt backe to their olde manners as dogs to their vomit and as swine to their former mire filthinesse â—â—ctrine 〈◊〉 are in 〈◊〉 profession 〈◊〉 are not 〈◊〉 members 〈◊〉 church Wherby we learne that many are in the profession of the faith which are not indeed faithfull neither true members of the Church as wee see in Ismael Gen. 21 9. and Caine chap. 4 3. there are many temporizers that beleeue for a season Luk. 8 13. Others are offended and fall away Iohn 6 66. Such professe that they know GOD but they deny him in their workes and become abhominable and disobedient Tit. 1 ver 16. 1 Iohn 2 vers 19. And no maruaile for many loue the praise of the world more then the praise of God and neuer had found rooting and therefore though they go farre in the right way yet they returne backe and are neuer the neerer nay they are set farther off then euer they were The Church had alwaies such all are not the true seed of Abraham that are of Abraham neither the Israel of God that came of Israel Good fish and bad fish are taken in the net Math. 13 and good wheate and Vse 1 chaffe are mingled together This teacheth vs good vses First that it is not enough to saluation or sufficient to entitle vs to Gods kingdome to make an outward profession The diuell himselfe may this way go as farre as the best for Satan can transforme himselfe into an Angell of light 2 Cor. 11 14. a wolfe may put on a sheepes skinne Math. 7 15. Yea a Parot and an Ape can imitate and therefore trust not too much to the outwarde appearance and profession if thou goe no farther neither account it sufficient that thou art baptized and made partaker of the Word and Sacraments and of the praiers of the church this is no better then to trust in lying words which shall not profit nor prosper Ier. 7 4. Secondly we must ioyn to our profession sanctification and holinesse of life Ier. 7 5. Such as content themselues with outwarde shewes are like the tree that hath leaues without fruite are ranke hypocrites like weeds that grow among good herbes God hath chosen and redeemed vs that wee should bee holy Eph. 1 4. Luke 68 75. The condition of such is no better then of the heathen and infidels Math. 5 20. Nay it is not so good Lastly let vs heereby try and proue whether we be in the faith or not 2 Cor. 13 5. Many liue in the Church that neuer examine themselues whether they be of the Church nor consider that they may deceiue themselues many others forasmuch as an hypocrite and a reprobate may go farre in christian religion Many haue in them the first beginnings of christian religion as it were the foundation of a building and there they stand at a stay but wee must build forward vntill the spirituall building be perfected It is not enough to runne except we obtaine the prize He that doth perseuere to the end shall be saued and he that is faithfull to the death â—â—â—trine 〈◊〉 euil man â—pteth aâ—er shall receiue the crowne of life Moreouer see heere how the Israelites are led by the example of the Egyptians to murmure with them and therfore one euill person entiseth corrupteth and infecteth another as Eue did Adam and the serpent did Eue Prou. 13 20. Psal 106 35 36 39. For sin is as leauen 2 Tim. 2 17. 1 Cor. 5 6. and as a contagious disease Woe therefore to the world because of offences Vse 1 Mat. 18 6.8 and they are pronounced to be accursed that lay a stumbling block before the blinde to make them to fal Deut. 27.
and tempest while they are secure and thinke nothing of their end while they eate drinke and are drunken and giuen to vnlawfull pleasures the iudgement of God shall be as a swift messenger or a sodaine winde that shall blow them away as chaffe For though God in patience beare with them and put off his iudgements for a season yet when they do come they shall come swiftly and sodainely Indeed it often maketh the best of Gods children to stumble to see the prosperitie of the wicked and greeue much to see men lying in their sinnes as swine in the mire or dogges in their vomit to grow great and continue long without any crosse or affliction but let them waite but awhile and sodainly they shall see the iudgements of God to ouertake them in their greatest ruffe and riot into which they breake Let no man therefore enuy them their honour and glory their riches and prosperity for they all shall bee turned into curses and iudgements Who would repine at it to see a theefe carried along thorough faire fields and greene meddowes in a rich coach to the gallowes or place of execution There is cause rather to bee greeued at it and to pittie him then to enuy him so likewise why should we enuy at the prosperity of the wicked considering it is the highway that leadeth to death and the verie occasion of their ruine they staÌ„d in danger euery houre to be ouertaken with the iudgements of God which come sodainely that they shall haue no time to make their peace or to reconcilde themselues by true Repentance Psal 37.35 36. We haue cause therfore to mourne for them and not to murmure at them Thirdly from hence ariseth comfort to the faithfull What though on the one side the Vse 3 wicked prosper encrease in riches though their eies stand out for fatnesse and cruelty compasseth them as a garment and they haue more then heart can wish And what though on the other side the godly are afflicted and in trouble though they be in want and oppressed though they be in misery and suffer many wrongs Psal 73.13 yet we must not be discouraged nor say We haue clensed our hearts in vaine and in vaine wee haue washed our hands in innocency forasmuch as they are brought into desolation as in a moment they are vtterly consumed with terrors as a dreame when one awaketh Verse 19 20. Let vs therefore bee of good comfort and not shrinke away they are like the grasse or flower of the field which groweth and flourisheth to day and to morrow withereth and is cast into the Ouen or rathey they are much more brittle and subiect to a speedier change Let vs commit our wayes vnto the Lord and trust in him let vs giue all diligence to walke in his waies which are sanctified and holy waies that we may not be reputed among the wicked and so partake with them in the sodainnesse of their downfall Let vs waite patiently vpon him for yet a very litle while and the wicked shall not appeare thou shalt looke after his place and yet shalt not finde him sodaine destruction shall seize vpon him as a sergeant and he shall be caried away as with a strong whirlewinde in a tempestuous and stormy day Vse 4 Fourthly it is our duty to watch and attend with all care for the time of iudgement The day of the Lord or the time of iudgment is twofold generall and particular Generall when Christ shall breake the heauens and come to iudge the quicke and the dead in the end of the world when the pillars of the earth and the whole frame of heauen shal be dissolued Particular at the day of our death when euery particular soule must appear before the barre and giue an account what iâ— hath done Great will be our misery if God come find vs carelesse and secure If a man knew at what houre the theefe would come doubtlesse hee would watch and not suffer his house to bee broken through Marke 13 35 36. And this is the cause wherefore it pleased God to conceale from vs as well the day of iudgement as the day of our death hee would not haue vs know either the one or the other to wit wheÌ„ he will come or when we shall dye to the end we should alwayes watch and pray and be in readinesse hauing our loines girt and oyle in our lampes Nothing is more certain then that he will come Enoch the seuenth from Adam prophesied of it before the flood that the Lord commeth with thousands of his Saints Iude verse 14. howbeit nothing is more vncertaine then when he will come for the Angels in heauen and the Sonne himselfe as hee is man know it not but the Father onely Mat. 24 36. Mar. 13 32. So nothing is more certain then our death and dissolution and nothing more vncertaine then the time thereof that we should learn to looke for him euery day nay euery houre nay euery minute It is well obserued by Austine that the Lord would haue vs to know the time of his first comming Aug Epist ad Hesych because the knowledge thereof is profitable and necessary and therefore doth the Lord reprooue the Iewes that they could iudge the face of the sky but they knew not the day of their visitation because he that is ignorant of the first comming can neuer prepare himselfe for his second coÌ„ming Zâ—â—ch de fâ—â— seculi But the day and time of his second coÌ„ming is hidden from vs because it is not expedient for vs to know the same lest we shold say with the euill seruant My master doth defer his comming and so fall to beate our fellow-seruants Luke 12 45. We must be wise-hearted and looke for him euery day and not foolishly promise to our selues a long time of his tarrying lest we deceiue our selues and begin to eate and drinke and to be drunken whereas the Lord of that seruant shall come in a day that he looketh not for him Mat. 24.50 5â— and in an houre that he is not aware of and shal cut him asunder and appoint him his portion with the hypocrites there shall bee weeping and gnashing of teeth And if wee may not say our master doth delay his comming as euil seruants then we may not say 2 Peter 3 4. where is the promise of his comming as prophane scoffers and mockers do that walke after their owne lusts But bee it that the generall comming of Christ were farre off yet his particular comming to euery one of vs cannot be farre off but is nere at hand we know not whose turne shal be the next woe vnto vs if we be taken vnprouided So then we see that God hath concealed his comming both generall and particular not to our hurt but for our good Lastly this serueth to admonish all men Vse 5 that seeing the iudgements of God shal come sodainely and that sodaine death and sodaine
though one be surbordinate to the other yet both of them as good friends ioyne hand in hand and neyther of them ouerthroweth the other The Sunne doth not in vaine rise and set euery day thogh God as the first cause created the light The fields are not in vaine ploughed and sowed by men and watered with the early and latter raine from heauen although GOD bringeth foorth corne out of the earth and giueth bread to strengthen mans heart Psalm 104 verses 14 15. Our bodies are not in vaine refreshed with food albeit God be the life and the length of our daies Acts 17 28. And thouching our soules it is not in vaine to beleeue in Christ to repent from dead works to heare the preaching of the Gospel and to yeeld obedience thereunto although our saluation and eternal life be the free gift of God Rom. 6 23. Secondly whosoeuer is predestinated to the ende Zâ—nch de â—tribut 〈…〉 cap. 2. they are also predestinated to the meanes without which the end cannot possibly be attained Such as are appointed to eternall life are also appointed to the meanes by which life euerlasting may bee got and obtained For almighty GOD hath from euerlasting decreed both the ends and the meanes not the end without the meanes nor the means without the end but both of them and none must make any diuorce betweene these God himselfe hath prescribed vnto vs the meanes to bring vs to the ends all that shall be saued wil carefully vse them No man well aduised will reason thus If it be determined by Gods prouidence that I shall recouer my health there is no need that I vse either food or physicke and if it be otherwise determined I shall vse in vaine the helpe either of the one or of the other forasmuch as Hezekiah receiued such promise of deliuery and recouery yet he must take a lumpe of figges and lay it for a plaister vpon the boyle that he may recouer Esay 38 21. No man in his right mind will argue thus If God haue ordained that I shall come to my iournies end I need not goe ouer the bridge I may leape into the water I am sure I shall be safe and not be drowned Or if it be determined that theeues shall not rob me nor haue any power ouer me I may thrust my selfe into all companies I may trauaile into dangerous places at all houres of the night and though I stand there of purpose they shall not be able to lay hands vpon me nor to spoile me of my goods If this kinde of reasoning be extreme folly how is it that we see not the vanity of the other Lastly as God appointeth good meanes to Vse 5 bring vs to the end of our faith so it is required of vs to beware of euill meanes and euill waies which leade to hell and tend to destruction There are many in the world that perswade themselues they may follow their euill waies with greedinesse and delight and yet that they shall escape death and damnation well enough that albeit they sowe to the flesh yet they shall not reape corruption Thus hee tempted and seduced Eue in the garden that she might eate freely of the forbidden fruite and yet she should neuer die the death but be as God knowing good and euill Gen. 3 4 5 But we must know that God hath linked together as with a brazen chaine that cannot be broken the pleasures of sinne and the punishments of sinne Rom. 6 23 and 8 2. The Apostle ioyneth sinne and death together coupleth them together as the cause the effect for the wages of sinne is death Thus we see the diuels cunning to beguile teaching that we need not to do good things and yet wee shall come well enough soone enough easie enough to heauen and that we may follow euill things and yet we shall escape hell and destruction See more of this afterward chapter 20. 17. And Moses sent them to spie out the Land of Canaan and saide vnto them Goe you vp this way Southward and goe vp into the Mountaine 18. And see the Land what it is and the people that dwelleth therein whether they be strong or weake few or many 19. And what the Land is that they dwell in c. Albeit the Lord had promised to Abraham and his posterity to giue them the land of Canaan for a possession yet hee will haue them beare themselues wisely and warily prudently and circumspectly in the search and viewing of it to enquire into the people their Cities their Land their multitude their strength and so to get a perfect knowledge of them and for this cause doeth Moses so carefully instruct them The doctrine Doctrine The faithfull must deale wisely in all their enterprises Wisedome is a gift required of the faithfull in all their enterprizes to doe nothing headily rashly rawly and ignorantly We must deale not onely lawfully iustly honestly and godlily but wisely prudently politikely Rebecca hearing of the purpose and intent of Esau waiting opportunity to kill his brother and being desirous to preserue them both but especially Iacob conueyed him away Gen. 27 verse 43. The like appeareth in Abigael 1 Sam. 25 18. she preuented Dauid and the mischiefe hanging ouer her owne head and is therefore commended by Dauid himselfe So 2 Sam. 20 16 17 18. And 2 King 4 verse 23. we haue a notable example in the Shunamite she wisely dissembleth the cause of her iourney lest she should greeue the heart of her husband onely she desireth leaue and liberty of him to goe â—o the Prophet So Acts 23 verses 6 7. Paul knowing the great iarre and diuision in iudgement among those of the assembly which consisted of two sorts or sects partly Saduces which denied the resurrection and partly Pharisees which acknowledged it he taketh aduantage of the present opportunity to seuer them and to deliuer himselfe Prouerbs chap. 13 verse 16. Rom. chapter 16 verse 19. For first wisedome is more worth much Reason 1 better then all weapons of warre Prou. 21 verse 22. A prudent man is to be preferred before the valiant and indeed he can do more Hee can by counsell take a City wherein the valiant are and by his stratagems throw downe the bulwarkes and Castles thereof Eccl. chapter 7 verse 12 and cha ver 9 13 14 15 16. Secondly if Gods seruants should not Reason 2 deale wisely they should lie open to euery enemy to be hurt and destroyed to be ouertaken and circumuented in an excessiue hand The times wherein we liue are dangerous the persons with whom we deale are pernicious the sleights of Satan that dealeth against vs are mischieuous his instruments are growne cunning and crafty Prou. 1 verses 11 12. If then wee should not deale as well wisely as lawfully wee should not bee able to withstand them If we should not order our affaires discreetely and with good aduise forecasting the issues and preuenting their attempts we should
is euermore the companion of hypocrisie Fiftly to be confident in good causes and couragious especially in time of perill Prou. 10 9. 28 1. Whereas the hypocrite hauing a corrupt conscience is ouertaken with feare and trembling Esay 33 14. Prou. 28 1. Lastly to be constant and to perseuere to the end in good things to bee resolute neuer to giue ouer a continued course of piety vntil we giue ouer this course of life such bring foorth fruite with patience Luke 8 15. and shall neuer be remoued Psal 15 5. Whereas the double-minded man is vnstable in all his wayes Iames 1 8. his godlinesse and religion is as the morning dew Hosea 6 4. By these signes we may sift and examine our selues whether this grace of sincerity be in vs or not And as the gift is excellent so there are sundry motiues to stirre vs vp vnto it Sundry motiâ—es to 〈◊〉 vs to sincâ— For God is good and gracious vnto such as are pure in heart Psal 73 1. and 125 4 5. hee is the Sun and shield to them Psal 84 11. This is the life and substance of all other graces without it the best things are but counterfet and no better then sinnes against God Our faith must be vnfained and loue without dissimulation and our conuersion must be a renting of the heart Consider also that God is present euery where and knoweth all things Psal 139 7. Prou. 15 verse 3. Moreouer wee must meditate oftentimes vpon the iudgements of God which hee bringeth vpon the world but especially of the last iudgement in the end of the world and of our particular iudgment at the houre of death Ro. 2 16. Eccl. 12 14. The heart is the store-house keeper of the graces of God Pro. 4 23. Mat. 13 18 19. Lu. 6 45. Math. 23 26. therefore we ought carefully to looke vnto it CHAP. XIIII 1 And all the Congregation lifted vp their voice and cryed and the people wept that night 2 And all the Congregation of Israel murmured against Moses and against Aaron and the whole Congregation saide vnto them Would God that we had died in the Land of Egipt or would God we had died in this wildernesse 3 And wherefore hath the Lord brought vs into this land to fall by the sword that our wiues and our children should be a prey Were it not better for vs to returne into Egypt WE haue seen in the former chapter the occasioÌ„ of this fourth murmuring arising from the report of the spies whereby the seed was sowne which in this Chapter groweth vp to an open obstinate mutiny The fruit was answerable to the seed the successe to the report And who can stay the streame driuen by so violent a winde and tempest When the arrow is once shot out of the bow it is too late to wish it may do no hurt where it falleth because where it hitteth it hurteth But to come to the present matter in hand the people giuing eare to these false reports dream of danger where no danger is like the sluggard that saith There is a Lyon without I shall bee slaine in the streets Prou. 22 13. To minds that are fearfull and perplexed all fansies and coniectures seeme things of truth Consider in this chapt two points first the generall murmuring of all that is of the greatest part of the people secondly the proceeing of God against theÌ„ for their murmuring Their murmuring is accompanied with impatience disobedience vnthankfulnesse blasphemy infidelity and tempting of God Psal 106 24 25 c. and it is set downe generally and particularly Generally they murmured against Moses and Aaron amplified by the effect 〈◊〉 cause 〈◊〉 the Israâ— wept all 〈◊〉 they wept all the night The cause why they wept is the feare of death and the sense of their sinne they supposed that they were led as sheep to the slaughter and brought into the wildernesse as to a place of destruction had forgotten the promise made 400. yeares before to their fathers Wee see heere how quickly and easily they obey euil persons that seduced them they listen with both their ears vnto them â—â—â—trine 〈◊〉 are natuâ— ready to 〈…〉 â—ken to â—cers and â—ers and forget what they had often heard and seen Caleb and Ioshua warned them but all was in vaine The doctrine This is the corruption of our nature we are prone to bee peruerted and ready to hearken to seducers to follow euill liuers and euill teachers while in the meane season wee are hardly drawne to hearken and attend vnto those that tell vs the truth without flattery or forgery Exod. 4 1. The prophet of God sent to prophesy against the Altar at Bethel is easily seduced and forsaketh the word of God 1 Kings 13 21. Our Sauiour complaineth of the peeuishnesse of the Iewes 〈◊〉 11 27. Wee haue piped vnto you and ye haue not danced we haue mourned vnto you and ye haue not lamented c. And Iohn 5 43. I am come in my Fathers name and ye receiued me not if another shall come in his owne name him yee will receiue 2 Tim. 4 34. Gal. 3 1 2. and 5 7. Titus 1 11. Mat. 24 5. First because in the minde and vnderstanding Reason 1 howsoeuer there remaine certaine generall notions concerning good and euil as that there is a God that he is iust and a rewarder of them that do well that wee must honour our parents and not hurt our neighbors yet euen these are corrupt and serue only to take away excuse Ro. 1 19 20. and besides wee haue all receiued from Adam ignorance or want of knowledge of the things of God 1 Cor. 2 14. Ro. 8 7. Likewise disability to vnderstand spirituall things though they be plainly taught vnto vs Lu. 24 41. 2 Cor. 3 5. vanity of the mind thinking truth to be falshood and falsehood to be truth Eph. 4 17. 1 Cor. 1 21. Prou. 14 12. So then the originall or seede of all errors and heresies is in our nature Secondly satan is mighty and subtle he can Reason 2 transforme himselfe into an Angel of light he employeth many instruments in his worke to seduce vs as he did Eue which also worke mightily with strong delusions 2 Cor. 11 3. False Apostles are deceitful workers transforming themselues into the Apostles of Christ 2 Cor. 11 23 24 25. they come in sheeps clothing though inwardly they bee rauening Reason 3 wolues Mat. 7 15. 2 Pet. 2 1 2. Thirdly it is Gods deepe yet most iust iudgement vpon all that obey not the gospel to send them strong delusions that they should beleeue lies This is a punishment sent vpon the vnthankfulnesse of men when they haue the light and yet shut their eies heare the sound of the Gospel and yet stop their eares and vnderstand the truth yet harden their hearts against the truth Mat. 13 14 15. 2 Thess 2 11 12. This serueth to reprooue and conuince the Vse 1
their practising performing of this duty If we reason soberly reuerently Christ Iesus will come among vs and be present with vs by the grace of his Spirit and by his blessing of our endeuors which ought to be an encouragement to the same 30 But the soule that doth ought presumptuously whether he be borne in the Land or a stranger the same reprocheth the Lord and that soule shall be cut off from his people 31 Because hee hath despised the word of the Lord and hath broken his commandement that soule shall vtterlie be cut off his iniquity shall bee vpon him Hitherto we haue spoken of the sinne of ignorance now of presumption and voluntary sins which are said in the originall to be coÌ„mitted with an high hand that is proudly scornefully arrogantly despitefully and desperately against God And therefore it is said that he reprocheth the Lord and hath broken his couenant such a one must be cut off from his people This cutting off for iniquity some vnderstand of excommunication by the censure of the Church others of killing by the sword of the Magistrate but which way soeuer it be taken it sheweth the greatnesse of this crime And because there is no kinde of sacrifice set downe for the expiation of this sin some do hold â—tus that it figureth out the sinne against the holy Ghost which sinne being vnpardonable Math. 12 32. 1 Iohn 5 16 there remaineth no sacrifice for it but a certain looking for of iudgement and fiery indignation which shall deuoure the aduersaries Heb. 10 26 27. Howbeit I rather thinke that no sacrifice is expressed because there is no new addition prescribed touching any sacrifice as there is of the other because this is already handled in the booke of Leuiticus chap. 6 2 c. And this sinne is opposed against the sinne of ignorance but all sinnes of presumption are not the sinne against the holy Ghost God forbid we should so entangle mens consciences and hold all presumptuous sinnes to be that vnpardonable sinne â—hat comâ— in Num. Neither can I be of their opinion that thinke God would haue no sacrifice offered for such sinnes lest the sacrifices should waxe vile and contemptible and men should thereby bee encouraged to giue themselues ouer to commit sinne with greedinesse and neuer regard whether they sin ignorantly or presumptuously It is no encouragement to sinne of ignorance because the meanes is set downe to be cleansed of it And who will willingly wound himselfe albeit he haue a Physition that can cure it â—ctrine From hence we may gather a difference betweene sinne and sinne â—re is a â—erence beâ—ene sinne sinne all breake the law and deserue eternall death Ezek. 18 4. Rom. 6 23. Neuerthelesse some are greater and some are lesser There are therefore of sinnes sundry sorts Iude verse 22 23. Hence it is that sinne is diuided diuers waies eyther it is originall which we draw from our parents and bring with vs into the world this is an hereditary sinne it is the inheritance that all parents bequeathe vnto their children as Psal 51 5. Ro. 5 14. Or else it is actuall which is a fruite of the former such are euill thoughts words and workes such as agree not with the law of God This distinction is proued Rom. 5 14 and 7 20. and 9.11 Againe there is a raging and reigning sinne when the sinner maketh no resistance by the grace of the Spirit Rom. 6 12 and 1 Iohn 3 8. He that committeth sin to wit of set purpose and delighteth therein is of the diuell it is so called because we foster and cherish it and become bondslaues vnto it and likewise because it hath rule ouer man carrieth him headlong to destruction Such are all sinnes in the vnregenerate and so continue till there be a new birth and some also in the regenerate in their slidings and fallings against their conscience and there is also a sinne not reigning which the sinner repelleth and resisteth by the grace of the Spirit daily reneweth his repentance for them Such are the sinnes of ignorance omission and infirmity which remaine in the regenerate so long as they liue which they acknowledge bewaile hate and resist and pray daily that they may be forgiuen them saying Forgiue vs our debts 1 Iohn 1 8. Rom. 7 17 and 8 1. Many other such differences of sinnes might be noted but these are sufficient to shew that there is difference betweene sinne and sinne And no maruaile because the commandements Reason 1 of God are not alike but some are greter and some lesser The lawes of the first Table are called the first and great commandement Math. 22 38 and do concerne the Lord himselfe The lawes of the second are inferiour to these as they that concerne our brethren like to our selues Secondly there is great difference in the Reason 2 manner of sinning some sinne ignorantly some wittingly Psal 19 12 13. 1 Tim. 1 13. Some are principall and ringleaders in the sin others are onely accessaries some are onely in thought others in deed some offend of malice some offend of weaknesse some commit sinne others besides this haue pleasure in them that do them Rom. 1 32. Thirdly in respect of God himselfe all sins Reason 3 do not alike dishonor him neither is his wrath kindled alike against all some are desperate sinners that will not be reclaimed and despite the Spirit of grace with whom the Lord cannot but be more offended then with such as are humbled for their sinne This difference serueth to condemne such Vse 1 as make all sinnes equall none greater or lesser then others none before or after other True it is Campian rat 8. and Duraeus in his defence the Church of Rome lay this errour to our charge as also they falsely do many other as if we were of the sect of the Stoikes holding an absurd opinion touching that absurd doctrine of the equality of all sinnes which sheweth that they are farre spent and drawne dry and cannot charge vs with true crimes when they are constrained to obiect against vs such grosse opinions as we detest and condemne haue confuted more then they both in Schooles and Pulpets What errors and heresies thinke you will these men be afraid to broch against vs among their owne disciples that take vp al things vpon trust at the second hand and what imputations wil they not dare to lay vpon vs in their Sermons which they know shall neuer come to be examined forasmuch as their hearers are forbidden to reade any of our writings when they blush not neither are ashamed to publish to the view of the whole world such open and manifest vntruths Obiect But they obiect that we teach all sinnes to be mortall and to deserue death euen the least of them Answer I answer we teach no other doctrine then the Scripture teacheth vs Rom. 6 21 23. Iam. 2 10. Neuerthelesse it followeth not by
Sabbath and Sacraments If a man should doe nothing but practise treason and rebellion against the King despising his word and contemning his Proclamations in what a fearefull condition would we account him to be And when the King himselfe should appoint a day wherein he would haue his owne person specially attended and wholly waited vpon if his houshold seruants should refuse to giue him any attendance but waite worse vpon him that day then any other and giue themselues wholly to attend vpon their owne pleasures would he not thinke himselfe notably abused and discharge such of his seruice and were they not sure to run into his displeasure and to procure iudgement vpon themselues Notwithstanding this is the state of many among vs. God hath commanded vs to reuerence his Name his Sanctuary his Sabbath his Word his Ministery if then we shall dare to sweare blaspheme openly to reiect the word of God and to abuse the Sabbath by following after our pleasures and profits our sports and recreations and thereby practise after a sort against the person of GOD himselfe do they not prouoke me to my face saith the Lord and shall they go vnpunished No certainely they shall not his iudgements shall ouertake them for these things God hath ordained and enacted as by a solemne Proclamation that all sorts that professe themselues his seruants should waite vpon him on the Sabbath he is then determined to set foorth the greatnesse of his glorious Name and the riches of his house and the might of his power and the honour of his Maiesty it is his will and pleasure that men women children should assemble together before him to giue him attendance shall we answer with Korah and his company in the next chapter We will not come vp Numb 16 14. And albeit we be not so impudent and shamelesse to say so yet it is little better because we do not appeare before him Nay we serue our selues by walking in our owne waies and many serue Satan the enemy of God by following his wayes with greedinesse If wee giue vp our selues to our pleasures and profits we serue our selues when we giue vp our selues to our sinnes and delight in drunkennesse and such like wickednesse vpon that day we serue the diuell And in truth let any man marke it he shall see that God is no day worse serued of the common sort then vpon his owne holy day so that when he requireth all our seruice he can get little or none at all at our hands Vse 4 Lastly let no man flatter himselfe in performance of duties vnto men and thinke himselfe in good case because he liueth vnblameably in the eyes of the world We must learne to deny not onely worldly lustes but all vngodlinesse and we must liue not onely soberly righteously but also godly in this present world Titus 2 12. Christ gaue himselfe for this purpose to purge vs from al iniquity and to purifie vs to be a peculiar people vnto himselfe zealous of all good workes And indeed the sinnes of the first Table are the greatest most hainous sinnes and deserue the greatest plagues of God and most fearefull condemnation he will reward with euerlasting fire not onely such as know not their duties to men but such as know not God neither obey the Gospel of Iesus Christ 2 Thess 1 8. And this is noted as a maine cause of the destruction of the olde world to wit disobedience to the word 1 Pet. 3 20. When the Israelitish womans sonne whose father was an Egyptian blasphemed the Name of the Lord and as it were thrust him through with horrible curses Leuit. 24 11. he is commanded to be put to death and stoned verse 16 23. These sinnes are euery where little thought vpon and supposed to be either no sinnes at all or very little ones But mans iudgement is corrupt in the matters of God How the breaches of the first Table are greater then the breaches of the second except we looke vpon sinne with the light of the Scripture and if we shall paralell the sinnes of the first Table with the sinnes of the second in equall degree the greatest of the one with the grossest of the other both done in knowledge alike and ignorance with ignorance comparing deeds with deeds words with words thoughts with thoghts the breaches of the law beeing thus considered are farre greater against the first then against the second Table because they are cōmitted immediately against the person of the great God as rebellion against the person of a Prince is greater thē the insurrection against another the murthering of a Prince more thē of many others 2 Sam. 18 3. See then from hence the wofull abuse of our sinfull times prophane people Such as would seeme to make conscience of stealing of whoring of robbing and false witnessing in iudgement and hold them vnworthy to liue vpon the earth that commit these things marke their waies in matters that concerne the most high God possessour of heauen and earth and you shall euidently perceiue they thinke it no euill or enormity to be ignorant of GOD and his word to maintaine superstition and set vp humane traditions to abuse his Name by cursed oathes to prophane his Sabbath by cursed or corrupt workes to despise his Word and to refuse his Sacraments These are so ordinarily so openly so impudently committed with bold nay with brazen faces and defended also by those that do them as if we would despite God to his face and thrust him out of his kingdome and from the gouernement of the world I will tell you what I haue obserued by the common course of the world that moe perish through ignorance and prophanenesse then do by all the deeds of vnrighteousnesse Satan preuaileth more among the people by bringing them to a prophane life and keeping them in sottishnesse and blindnesse touching the will of God then by murther whoredome and theft laid together I know I speak this to many that haue most wretched and swinish hearts but no eares to heare and therefore regard their owne pleasures more then they doe their saluation These are the dangerous daies spoken off by the Apostle 2. Tim. 3 1 4 5. God in his mercy amend them if not let them that be ignorant be ignorant still 1 Cor. 14 38. and he that is filthy let him be filthy still Reuel 22 11. that so they may fill vp the measure of their sinnes Math. 23 32. 36 And all the Congregation brought him without the Camp and stoned him with stones and he died as the Lord commanded Moses It may seeme strange at the first that they should consult with God what to do with this prophane person seeing the Law had appointed death for him that transgressed this commandement Exod. 31 14. and 35 2. why then did they enquire or wherefore did they put him in minde to know what should bee done vnto him Some answer that
of professours because we see the hand of God sometimes to bee heauy vpon them and more then vpon others but rather consider it is or may be for the sinnes of their profession and that afflictions fall out a like for Iudgement must first beginne at the house of God 1 Pet. 4 17. hee will first set in order his owne house and his owne children and will deale more seuerely with them for smaller sinnes in this life then he will with the vngodly for greater in this life whom he specially reserueth for his wrath to come Nah. 1.2 Let all those therefore that make an holy profession of seruing the Lord in truth lay these things to their hearts and not suffer themselues to bee carried away with the force of sinne for God will surely meete with them his hand shall first finde them out howbeit alwayes for their good whiles he seemeth not to regard nor reward the sinnes of the wicked so that we must beware of those sinnes which are against our place and calling wherin God hath set vs. Lastly euery one must be carefull to walke Vse 4 carefully in the duties of their particular callings with a good conscience that so they may please God and take occasion to reioyce before him looking to the ordinance of God who hath set and appointed distinct callings in the family in the Church and in the common-wealth 1 Cor. 7.7 21 22. Ephe. 4.11.12 Actes 20.26 There can arise no comfort to vs that wee belong to God though wee seeme neuer so carefull in the generall duties of Christianity if we faile in the speciall parts of our seuerall callings That Minister which liueth in all the common duties of other Christians and yet doth not or cannot guide the people and feed them with the foode of life is a wicked Minister and there belongeth to him a fearefull woe Woe to the shepheards of Israel that feede themselues should not the shepheards feede the flockes Ezek. 34.2 Ier. 23.1 Zach. 11.17 Such are not able to blow the trumpet and therefore shall not deliuer their owne soules That gouernour of a family which regardeth not to prouide things necessary for them so farre as he may and according to the meanes giuen vnto him is an euill gouernour he is worse then the infidell and hath denyed the faith 1 Tim. 5.8 Again he that regardeth not the education of his children in the nourture and admonition of the Lord Ephe. 6.4 is an euill and wicked father howsoeuer he may deceiue himselfe in thinking himselfe to be a good Christian For heereby we shall indeede try what is in euery one if we marke and regard what is in them in regard of priuate and particular duties in their seuerall callings I haue oftentimes obserued that many people when they come abroade behaue themselues in the company of others very religiously and deuoutly they are ready to ioyne with others in all holy duties but marke what they are at home and within the walles of their owne houses and you shall see them to be quite other men and women and not the same neuer a whit carefull to discharge their duties in their speciall callings There are sundry persons that would bee iudged of others to be Christian men but they doe not shew themselues priuately to bee Christian gouernors nor Christian husbands And many women beare themselues publikely as Christian women of an holy conuersation who notwithstanding want the ornament of a meeke and quiet spirit which is in the sight of God of great price neither shew that subiection toward their husbands that ought to bee in Christian wiues 1 Pet. 3.4 5. It is not enough to professe our selues to be Christian men when God hath blessed vs with children and seruants but heereby we shall bee tryed what is in vs whether Christ be in vs dwell in our hearts by faith or not if wee approoue our selues to be Christian parents and Christian masters 5 And ye shall keepe the charge of the Sanctuary and the charge of the Altar that there bee no wrath any more vpon the children of Israel 6 And I behold I haue taken your brethren the Leuites from among the children of Israel to you they are giuen as a gift for the Lord to doe the seruice of the Tabernacle of the Congregation Heere the Lord teacheth how Aaron and his sonnes should behaue themselues toward the Leuites and likewise the Leuites toward Aaron and his sonnes For hee willeth them to admit the Leuites to the administration of holy things but so as they helpe them onely in inferiour things not in the chiefest part of their Ministery He will not haue them come neere to the Altar to sacrifice neither to enter into the inner parts of the Tabernacle which belonged onely to the Priests themselues â—iffrence â—eene the â—g of the â—s and â—es Heere then we see that God maketh a difference betweene the Priests and the Leuites and also wherein the difference consisteth the more excellent dignity is committed to the Priests the lesser to the Leuites They that had the higher calling were not to contemne the others and they that obtained the lower place were not to greeue at it or to enuy at others but God maintaineth peace and vnity among them so that both must be content and one be ready to helpe another And whereas God permitted not the Leuites to offer sacrifice or to enter into the Sanctuary and that if either any of them or of the people should presume to doe it he appointeth death to them that brake this his ordinance the cause is that we should know that none hath power to reconcile vs to himselfe and to giue vs entrance into his presence but Christ himselfe onely whose person and office was figured out in Aaron and his sonnes Wretched therefore and blasphemous is the practise of the Papists who goe about to make reconciliation betweene God and his people by their idolatrous Masses offered vp for the quicke and the dead whereby as much as lyeth in them they crucifie againe the Lord of life and are no better then the betrayers and murtherers of him Euill also is the practise of all hypocrites who by the merits of their owne good workes doe thinke to procure and purchase vnto themselues the fauour of God for they are so farre from attaining heereunto by their blinde deuotion that they offend God the more and prouoke his wrath and indignation against their owne soules Againe note in this difference which God maketh betweene the Priests and Leuites how necessary and profitable it is that there should be order kept and obserued in the Church Marbucch comment in Nume There is not onely one office and function in the Church but many and diuers neither can one man discharge all places without presumption nor all discharge one without confusion and therefore to auoide both there ought a comely order to be obserued of which we haue often spoken before As then in
of it wast thou taken because thou art dust and to dust thou shalt returne Where the reason is thus framed Thou art made and taken out of the dust therfore thou shalt returne to the dust Secondly we must all die the death because Reason 2 all haue sinned and are depriued of the glory of God for the Scripture concludeth al both Iewes and Gentiles vnder sin True it is man was created to immortality and if he had euer loued God and neuer sinned he should euer haue liued without seeing death But wheÌ„ sinne entred death followed in the world as the wages doth the worke according to the threatning of God Gen. 2 17. In the day thou eatest of the forbidden fruit thou shalt die the death For as they that are adiudged and condemned to dye â—sost hom â—â—en 3. are accounted as dead men albeit they be kept aliue in prison so our first Parents although they did not immediately die yet immediately were subiect to death by desart of sinne So the Apostle Rom. 5 12. By one man sinne entred into the world and death by sinne and so death went ouer all men in whom all men haue sinned Where he proueth the cause by the effect that sinne was before Moses and the Law giuen by him because death was in the world which seizeth vpon young and old infants sucklings whereby euery one is conuinced of sinne 〈◊〉 3 19. euery mouth is stopped and all the world subiect to the righteous iudgement of God Seeing therefore wee are all made out of the dust and carry about with vs this body of sin we haue here no continuing City but are placed in the world for a season as men set vpon a Stage to play our parts then must be gone to giue roome to others according to the saying of Salomon One generation passeth and another generation succeedeth Vse 1 The vses follow First the rich the mighty the learned and men of high degree must acknowledge that there shall be no difference betweene them and the poore the lowly and vnlearned in the graue vnto which all must descend True it is there is a difference and distinction betweene rich and poore high and low great small in their life time in friends in honours in houses in lands in liuings in food in apparell in duties in dignities such like externall priuiledges and prerogatiues which shall haue an end yet all these shall ceasse and all degrees must equally meete together in the graue so that albeit an vnequall life haue gone before yet an equall death shal follow after â—rat oda li. 1. This is it which Iob pointeth vnto chap. 17 which we named before where he sheweth that all worldly prosperity and hope shall faile They shall goe downe into the bottome of the pit surely it shall lie together in the dust And the Prophet Psal 49 9 10 11. sheweth that neither wit nor wisedome neither might nor mony neither fauour nor policy can preuent or put away death that all without difference respect of persons must yeeld to Nature and that all meanes which they can deuise for the continuance of their names shall come to nought For hee seeth wise men die and also that the ignorant and foolish perish and leaue their riches for others Secondly let men of excellent and eminent Vse 2 places liue iustly and deale vprightly in their callings wherein they are set As they are placed aboue others so they are seene marked before others and notwithstanding all their honour and estimation their riches and retinue they must die and depart hence when it shall be said to them â—â— 16 2. Come giue an account of thy stewardship for thou maiest be no longer steward The remembrance of death must therefore admonish them of their duties that they dreame not of immortality and they promise not to themselues continuance heere and perpetuity This Dauid toucheth and teacheth Ps 82 2 3 6 7. How long will ye deale vniustly and accept the persons of the wicked Doe right to the poore and fatherlesse doe iustice to the poore and needy deliuer the poore and needy saue them from the hand of the wicked I haue saide yee are Gods and ye all are children of the most High but ye shal die as a man and ye Princes shall fall like others So then when we are tempted to euill we must remember death and the estate that followeth death Therefore the Apostle chargeth them that are rich in this world 1 Tim. 6 17 18. that they bee not high-minded neither trust in vncertain riches but in the liuing GOD because we brought nothing into this world and it is certaine that we can carry nothing out Thirdly this consideration of the common Vse 3 condition of al flesh must stirre vp our affections from resting relying vpon men whose breath is in their nostrils to depend vpon the eternall God which continueth and liueth for euer Let vs beware of all vaine confidence We are ready to rest vpon creatures and stay our selues vpon an arme of flesh as vpon a broken Reed whereby we deceiue our selues of our hope and rob God of his honour This we learne Psal 146 3 4 5. Put not your trust in Princes nor in the sonnes of man for there is no helpe in him his breath departeth and he returneth to the earth then his thoughts perish Blessed is hee that hath the God of Iacob for his helpe whose hope is in the Lord his God Man is vaine and all his pompe is lighter then vanity If then we make him our stay and staffe we beate the ayre wee labour in the fire we build vpon a weak foundation and rest vpon the vncertaine life of mortall and miserable man Psal 144. who vanisheth as a shadow passeth as a dreame flieth as an Eagle speedeth as a Poste consumeth as a garment and goeth away as a thought that cannot be recalled His life is as a span soone measured as a vapour soone gone as a tale soone told as an hand-bredth soone measured as a winde soone ouerblowne and as the weauers Shuttle quickly sliding Lastly it is our duty to prepare for it before Vse 4 it cometh that we may bee found ready and haue oyle in our lamps wheÌ„ the Bridegroome cometh For death spareth none it respecteth no person no age no Sexe no State or condition no power can withstand it no wisedome can preuent it no bribe can corrupt it no cunning can ouercome it And albeit we often recouer of some diseases yet in the ende we are taken away The whole life of a Christian should be a continuall meditation of death to teach vs as it were to die daily and to number our daies that we may apply our hearts vnto wisedome not to set our whole loue and liking on the world which wee must shortly leaue Will a man bestow cost and charges on an house and tenement in which hee shall not long dwell
Psal 80 5 where he complaineth that God had giuen them bread of teares and fed them with teares to drinke in great measure Thou hast made vs a reproch to our enemies thou hast brought a Vine out of Egypt thou hast cast out the Heathen and planted it yet the wilde Boare deuoureth it the beasts of the field eate it vp Vpon this consideration he sheweth his affection and oftentimes doubleth it Returne we beseech thee O God of hosts looke downe from heauen and visite this Vine The like care of redressing the distressed condition of the Church appeareth in Habakkuk for when God reuealed vnto him that for the wickednesse and iniquity the strife and contention of the people he would punish and visite them by the Chaldeans a Nation worser then themselues it cōstrained the Prophet to break out into an earnest prayer When I heard thy voice I trembled and was afraid Lord in wrath and in the middest of iudgement remember mercy Hab. 1 3 6 3 2. What should I adde more The booke of Lamentations sheweth that the horrible desolation of the Church did draw vp whole buckets of water and fountaines of teares frō the Prophet euen bowels of compassion and most earnest praier to God for the deliuery of his people being moued with a sensible feeling of the Churches distresses Lam. 1 and 2 and 3. And although this meditation alone be sufficient Reason 1 to enforce this affection of compassion yet it may be more earnestly considered and deepely enforced by sundry reasons For first nothing ought to be more precious and deare vnto vs then to see the florishing estate of the Church nothing ought to go nearer vnto our hearts and to make our eyes a fountaine of teares to weepe day and night then to behold the decayings and desolations of Sion This appeareth euidently vnto vs Psal 137 1 2 5 where the Prophet layeth downe the miserable estate of the Church vnder the Babilonians and the affection of the Church conceiued vpon that distresse We sate downe and wept when we remembred Sion we hanged our Harpes vpon the willowes in the midst therof if I forget thee O Ierusalem let my right hand forget to play If I do not remember thee let my tongue cleaue vnto the roofe of my mouth yea if I preferre not Ierusalem before my chiefe ioy Wherein ariseth this reason that howsoeuer many things are ministred to comfort the people of God as fauor friends honour glory pleasure and prosperity yet aboue all other ioy the peaceable and prosperous estate of the Church affecteth thē as that which sticketh neerest and cleaueth closest vnto them 1 Pet. 1 12. at the sight wherof the Angels take occasion to wonder at the mercies of God Contrariwise the troubles and tumults raised against the Church beginning to preuaile against it and threatning to make hauocke of it haue caused the greatest sorrow of all other incident to the sonnes of men We see a worthy and memorable example of this in the wife of Phinehas when the Philistims preuailed ouer the people of God many sorrowes fell vpon her one in the necke of another the taking of the Arke the fall of her father the death of her husband the slaughter of her brother the ouerthrow of the hoast the triumph of the enemy yet aboue all as if the rest were nothing the report of taking the Arke was as a sword to pierce through her soule and suffered her not to receiue any comfort in her trauaile but she named her childe Icabod that is no glory saying The glory is departed from Israel because the Arke of God was taken and because of her father in law and her husband She saide againe For the Arke of GOD is taken 1 Sam. 4 19 21 22. Whereby we see that howsoeuer we feele nothing but worldly losses being men of this world whose portion is in this life and are acquainted with nothing but worldly sorrowes which cause death chusing rather to leaue Christ then to lose our commodities to sell our birth-right then to want our pottage like prophane Esau or the swinish Gadarens yet she sealeth vp her sorrow in the name of her sonne and repeateth the departure of the glory from Israel as that which most of all doubled and increased her affliction If then all things in this life are not to bee compared and matched with the prosperous proceeding encrease of the Church in spirituall things if no earthly losse of things neerest and dearest vnto them do so far enter into them as the calamities and ruines of the Church maruaile not if the wants thereof go neere vnto the Church and stirre them vp to labour the redresse thereof in their best meditations Secondly the distresses of the Church set Reason 2 open a wide doore to faithlesse and prophane men to insult contumeliously and to triumph vaine-gloriously ouer the Church as though God had forsaken them left them as a prey in the iawes of the enemy whereby the truth is slandred the Name of God which ought to be precious vnto vs is blasphemed This appeareth Psalm 70 1 4 5 8 10. when the heathen rushed into the inheritance of God defiled the Temple and made Ierusalem an heap of stones that they were a reproch vnto their neighbours euen a scorne and derision to them that were round abound them The Prophet expressing his affection saith Lord how long wilt thou be angry for euer Shall thy iealousie burne like fire And thē he addeth this as a reason Wherfore should the heathen say where is their God Let him bee knowne among th◠heathen in our sight by the vengeance of the blood of thy seruants that is shed So then as on the one side the florishing estate of the Church is that which giueth inward ioy and true comfort of heart aboue all other things to Gods seruants on the other side the distresses of the Church do set open a doore to faithlesse and rebellious men to take aduantage to reioyce ouer the Church and in the spirit of Ismael to scoffe at it with taunts more bitter then gall and wormewood it followeth that the troubles thereof must draw vs to pitty moue vs to prayer and incite vs to vse all good meanes to redresse them The vses follow First we must be greeued for the troubles of the Church as fellow-members Vse of the same body Can that be a true and liuely member that is not any way touched with a fellow-feeling of the rest of the members The Apostle teacheth 1 Corin. 12 25 That the members should haue the same care one for another therefore if one member suffer all suffer with it if one member be had in honour all the members reioyce with it Would wee then know whether we haue Christ for our head coupling vs together whether wee be members of Christ and haue him dwelling in vs by faith and whether we be made bone of his bone and flesh of his flesh
mocke to our enemy 4 After they departed from mount Hor by the way of the red sea to compasse the land of Edom and the soule of the people was sore greeued because of the way 5 For the people spake against God and against Moses saying Wherefore haue ye brought vs out of Egypt to die in this wildernesse for heere is neither bread nor water c. 6 Wherefore the Lord sent fiery serpents c. 7 Then the people came to Moses and saide We haue sinned c. 8 And the Lord said vnto Moses Make thee a fiery serpent c. 9 So Moses made a serpent of Brasse c. Hitherto of the first part of the Chapter containing the encounter betweene the Canaanites and the Israelites now we come to the second part handling the eight and last murmuring of the people through wearinesse of their way and compasse they were compelled to fetch through the vnmercifulnesse of the Edomites wherby they offended God againe In this history we are to consider sundry circumstances setting downe their sinne who fal againe into their former faults and offences As the dog returneth to his vomite 2 Pet. 2.22 and the Sow vnto the wallowing in the myre First the place and occasion hereof is described Secondly the manner of their sinne Thirdly the matter and substance thereof wherein it consisteth is set downe Fourthly the punishment and iudgement of God inflicted vpon them for their sinne Lastly the euents and effects following the punishment First touching the circumstances of the place and occasion of the sinne obserue that the Israelites departing from Hor and crossed in their purpose weree constrained to trauell all along the coasts of Edom and to passe ouer a most perilous and dangerous desert as it is set forth Deut. 8.15 Where the hearts of the people failed and fainted where the fiery serpents stung and destroyed them and where thirst pined them away It was no small greefe and vexation vnto them hauing onely a short cut into Canaan by crossing ouer the countrey of the Edomites to wander vp and downe to trauerse the ragged rockes the high mountaines and the vaste wildernesse and thereupon they brake out through impatiency of spirit to murmure against Moses They thinke themselues in the high pride of their hauty hearts able to match and to meete with the king of Edom in the field to giue him battell and to worke their owne peace and passage by dint of the sword as they had ouerthrowne Harad a king of the Canaanites and destroyed his cities and therefore needed not to stand at the mercy and courtisie of others nor fetch such compasses as Moses made them to doe in the wildernesse Secondly the manner of their murmuring is remembred verse 5. where the hand of God being heauy vpon them in that great and terrible wildernesse they do not cry to him they doe not call to mind that blessed experience of his helping hand which they had found euer ready to succour and sustaine them Exo. 14.13 14 they consider not the reuenge and punishment that God from time to time had taken of their murmurings but they flye vpon him as a mad dog in the face of his master that feedeth and fostereth him that breedeth and bringeth him vp they reuile and raile vpon his seruant Moses Such is the slippery place of gouernement such is the nature of the multitude and such is the lot of Gods Ministers Thirdly the summe and substance of their mutiny and murmuring is two-fold First a very vehement expostulation with Moses for bringing them out of Egypt wherein they disgorge their malice with full or rather foule mouthes Exod. 14.11 As if he had aduisedly and purposely brought them into the wildernesse to destroy them Secondly obserue the reasons of that expostulation which are two first because at this present no bread no water no foode appeared vnto them who measured the strength of God by the length of their bellies now they account themselues ready to bee famished Which kind of death proceeding from hunger and famine of all other kinds that can be thought vpon is most wretched and miserable it hath driuen men and women to this exigent to eate their owne flesh Deu. 28.53 2 king 6.29 and the flesh of their children Secondly because they were weary of Manna which they call a light a sight or vile meate such as no reckoning or account was to be made thereof Wherein they slander God bring vp an euill name and report of his miraculous work and complaine of their necessity where no want was and of hunger where no hunger was and so their vnbridled tongues testifie their vnthankefull hearts saying That they were weary of their liues for this light meat which God notwithstanding had sent them from heauen Psal 78.25 and fed them with Angels foode in great aboundance verifying the saying of the Wiseman Prou 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The fourth point followeth namely the punishment which God inflicted without any communication had with Moses or denouncing of it before it fell as God had done before when he hid not from Moses what he was determined to doe before he hid it but presently punished them to shew the greeuousnesse of their sinne and the greatnesse of his wrath conceiued against them The punishment was Psal 140.3 That whereas they had sharpned their tongues like Serpents so as the poison of adders and astes was vnder their lippes he sent among them a kind of Scorpions and Serpents which with their biting infused their venome and poison which immediately being shed dispersed it selfe into all their body whereby they were inflamed with such extraordinary heate that they endured great drought and suffered a great thirst whereof they complained before They thought they complained of thirst iustly but now they feele it indeed to the full so that such are were stung with this venemous byting dyed the death The last circumstances to bee considered are the effects following For first the people in this great extremity and anguish of spirit come in haste to Moses against whom before they maliciously murmured to whom they confesse their offence â—n 5.16 that now began to lie sore vpon their conciences and desire earnestly his prayers that they might bee preserued and deliuered from the venemous bytings of those stinging serpents which Moses doth willingly faithfully performe being mindfull of his owne duty and vnmindfull of their wrongs Secondly the Lord hauing brought the people to a sight of their sinnes by a feeling of his iudgments that they humble themselues before him confesse their offences and call for mercy he heareth the prayer of Moses For the prayer of a faithfull man preuaileth much if it be feruent 〈◊〉 5.15 is reconciled vnto them and witnesseth the same by giuing them a true token and shewing the meanes and remedy of their present malady commanding a
they oppressed him with iniuries and banished him their country and yet behold they are constrained immediately to seeke peace of him and to make a couenant with him so that albeit they hated him and put him away from them yet the King his Captaine are glad to come vnto him Gen. 26 24 25 26. For they feared him and saw certainly that the Lord was with him The like submission we see in Pharaoh albeit he hardened his hart and often had contemned and reuiled Moses yet in the greeuousnesse of the iudgement he sendeth for Moses and Aaron and saith I haue now sinned the Lord is righteous but I and my people are wicked pray ye vnto the Lord for mee that there be no more mighty thunders amd haile Exod. 9 27 and 11 8. Such an example is recorded 1 Kings 13 4 6 touching Ieroboam who albeit he regarded not the word of the Prophet but raged against him and stretched out his hand from the Altar saying Lay hold on him yet when his hand was dryed vp so as he could not pull it in againe vnto him he humbled himselfe greatly in the present feeling of this punishment and besought that Prophet to pray to the Lord his God and make intercession for him that his hand might be restored Thus Saul seeketh to Dauid 1 Sam. 24 21 22. Belteshazzar to Daniel Dan. 5 12 13. Zedekiah to Ieremy Ier. 37 3. The foolish virgins to the wise Mat. 25 8. Haman had conspired the destruction of the Church and thirsted after the bloudy massacre of the Saints of God whose death is precious in his sight yet in the end he saw mischiefe prepared for him he stood vp to make request for his life vnto Queene Ester chap. 3 9 and 7 7. Thus the saying and sentence of the wise man is verified Prou. 14 19. The euill shall bow before the good and the wicked at the gates of the righteous Neither let vs doubt of this truth or greatly maruaile at it For God hath planted imprinted Reason 1 such a maiesty in the person of those that are vnfainedly godly truely religious that the most desperate and despightfull wicked men feare their faces and reuerence their presence If then the vngodly feare them it is no great maruaile though they fal downe before them many times in submissiue manner But the vngodly do often feare them therefore it cannot seeme strange vnto vs if they do some reuerence vnto them This we see in Herod Mark 6.20 He feared Iohn Acts 4 21 and 5 26. knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly So when the people saw how God heard the prayer of Samuel they feared Samuel exceedingly 1 Sam. 12 18. Such is the force of innocency that it conuinceth the enemies in their owne consciences and driueth them to do homage and vaile their bonnet to the seruants of God Againe it is the will of God that all such Reason 2 as humble themselues should be exalted and the lowly in heart should be aduanced so also such as exalt themselues should be brought low and therefore it is no maruaile if GOD euen in this life doe many times for the manifestation of his mercy and iustice lift vp the heads of his owne children Luke 14 11. cast downe the wicked vnder their feet Hence it is that Christ Iesus was so much delighted with this sentēce so often repeated by him in the Gospel Whosoeuer exalteth himselfe shall be brought low but he that humbleth himselfe shall be exalted Math. 23 12. Luke 18 14. Vse 1 Now let vs make vse of this doctrine First seeing the vnfaithfull be oftentimes constrained to sue to the faithfull for their helpe as the rich glutton did to Abraham let vs all learne to plant true godlinesse in our hearts and to turne to the Lord with all our soules that we may haue our part and portion in this preheminence and let vs walke worthy of our places and of this priuiledge honour and dignity Seeing almighty God maketh vs spirituall Kings to rule and reigne Reuel 1 6. and often subiecteth the wicked vnder vs let vs not be slaues to our owne lusts and corruptions but rule with authority and dominion ouer them and labor to subdue sinne vnto vs. We see the Princes of this world will not dishonour and debase thēselues with base Offices We are Kings and Princes to God in this life let vs then walke worthy of this dignity as the Apostle vrgeth this duty from vs 2 Thess 1 10 11. The Lord shall come to bee glorified in his Saints and to bee made maruailous in all them that beleeue in that day wherefore we also pray for you alwaies that our God may make you worthy for this Calling and fulfill all the good pleasure of his goodnesse and the worke of faith with power Where we see that after he had set downe the great glory that belongeth to Gods children at the comming of Christ he exhorteth them to walke worthy of their calling seeing it shall be glorious with Christ and the vngodly shall be brought to vtter shame contempt dishonour reproch confusion There is no way to bring any to true honour but to purchase to our selues true godlinesse Therefore the Lord said 1 Sam. 2 30. Them that honour me I will honour and they that despise me shall be despised Old age is rightly honourable but it must bee found in the way of righteousnesse Prou. 16 31. This we see to haue beene in Iob chap. 29 7 8. When I went out to the gate euen to the iudgement seate and when I caused them to prepare my seate in the streete the young men saw me and hid themselues and the aged arose and stood vp the Princes staied their talk laid hand on their mouth Loe thus shall they be honoured that feare the Lord and therfore blessed is the estate condition of the godly Vse 2 Secondly seeing the wicked euen in this life are vrged to seeke mercy at the hands of godly men so that God here vpon earth bringeth downe their heads that before were lifted vp in great pride how much more shall this be verified in the life to come when the redemption of Gods children draweth neere their happinesse shall be perfected then they are appointed to triumph and to haue the victory ouer all their enemies tread the wicked vnder their feet For the true children of of God shall rule and ouer-rule the world and shall trample vpon the kingdome of darknes ouer hell death damnation the diuell the reprobate whatsoeuer setteth it selfe against their peace This the Lord from the beginning taught the Church Gen. 3 15. He shall breake thine head and thou shalt bruise his heele The diuell shall tempt Christ assault his members but not ouercome them whereas Christ shall conquer the power of death and make his
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
in battell Let vs euery one learne this vse and apply it to our hearts that the wicked man what face soeuer hee set on the matter can neuer haue a good heart but standeth in feare of euery creature in heauen and earth Genes 4 14. like Cain affrighted at the sight of euery thing and thinking whosoeuer findeth them will slay them Doe they looke vp to heauen there they haue God their enemy Do they looke downe to hell there they see Satan their tormenter and his angelles their executioners Would they take the wings of the morning and dwell in the vttermost parts of the sea they shall finde euerie creature to fight against them and to conspire their death and euen to grone to bee deliuered from such an vnprofitable burthen â—â—â—eaâ— caâ—iâ—â—â—cked The heauen saith Why do I couer him The aire saith Why do I yeelde him life and breath The water saith Why doe I not drowne him as Pharaoh his hoast The fire saith Why do I not consume him as Sodom and Gomorrha as the Captaine and his fifty The earth saith Why do I beare him and sustaine him and not swallow him vp as Dathan and Abiram His food saith Why do I nourish not choake him His apparrell saith Why doe I warme him The ground saith Why doe I yeeld him increase and bring forth any other crop then thornes and briars then nettles and thistles Death saith Why do I spare him not strike him Hell saith Why do I not receiue him The sword cryeth Why do I not smite him Famine Why do I not pine him The Pestilence Why do I not waste him and make hauocke of him The Sun and Moone say Why do I giue him light His bed saith Why do I giue him rest Thus euery creature is vp in armes and rebelleth against him that rebelleth against God they sound defiance vnto vs and proclaime open warre against vs wheÌ„ we are not at peace with our God What then Shall he looke homeward turne his eyes toward himselfe There hee findeth and feeleth an accusing conscience as a thousand witnesses against him to whip terrify him Howsoeuer the euill man reioyceth in his wickednesse and glorieth in his owne shame Deut. 29 19. Deut. 29.19 howsoeuer he put away the euil day farre from him and promise peace vnto himselfe yet a man would not haue the heart of a wicked man for a thousand worldes nor possesse his pleasures to haue his paines Thou knowest not the torments of his conscience when he feeleth the strength of the Law the terrors of the Almighty the tentations of the diuel the gripings of death and the flashings of hell fire howsoeuer he seemeth to make a mocke of sinne and foolish men as vaine as himselfe doe flatter him in his sinnes Yet in laughter the heart is sorrowfull Pro. 14 13 14 and the end of that mirth is heauinesse There is a way that seemeth right to a man but the issues thereof are the wayes of death Wherefore seeing the euill man feareth oftentimes where no feare is trembling at the fall of a leafe starting at his owne thought and shaking at his owne shadow we conclude that hee can haue no true might and manhood in him but is a dastard and a coward in regard of true manhood and fortitude which are far from him Seconâ— y it standeth vs vpon to be at peace with God and learne to leade a godly life For so long as wee liue in our sinnes wee are as a lothsome carkasse and carrion casting out a filthy fauour and stinking in the nosthrils of God A wretched and prophane man lying rotting and rioting in his sinnes is more lothsome to God then any dead body is lothsome vnto our senses So long as wee corrupt our wayes before him the Lord hath a controuersie with vs and will commence an action against vs. And we shal neuer haue true peace with men nor true peace with our selues but shall feele the terrors of our own consciences and be at deadly and dangerous warre with our owne hearts vntill we be reconciled to God But if we be truely godly and religious and be indeed at peace with God we shall be at peace with others and with our selues nothing shall bee able to hurt vs. For whom should we feare or whereof should we be afraid God is become our Father Whom haue we in heauen but him and whom can we desire on earth with him Psal 73 25. The Angels are our attendants they pitch their Tents round about vs to deliuer vs they are charged to keepe vs in all our wayes and to beare vs in their hands that we dash not our foot against a stone Psal 34 7 and 91 11. For are they not all ministring spirits set and sent out to minister for their sakes which shall be heires of saluation Heb. 1 14. The Saints in heauen and earth are our fellow-brethren so that we are Citizens with â—hem of the same kingdome and of the houshold of God Eph. 2 19. The Lord Iesus to whom all iudgement is committed who shall iudge the world with thousands of his Angels is become our Sauiour So that wee shall neuer come into condemation but shall passe from death to life Ioh. 5 24. The creatures are our friends nay as our sworne seruants by the law of their creation to doe vs good and not euill all their dayes The stones of the field are in league with vs Hosea 2 18 and the Beasts of the fielde shall be at peace with vs Iob 5 23. Death shall not be able to hinder or to hurt vs though it be a Scorpion or Serpent the poison is dispersed the sting is pulled out 1 Cor. 15 54 55. The diuels and all the powers of darknesse shall not destroy vs Christ hath spoiled Principalities and Powers and hath made a shew of them openly and hath triumphed ouer them vpon the Crosse as a mighty conqueror in a chariot of triumph Col. 2 15. He hath bruised his head he hath crushed him at the heart so that the Prince of the world is cast out Iohn 12 31. What then Shall tribulations and afflictions or anguish or persecution or famine or nakednesse or perill or the sword separate vs from the loue of Christ and peace with our God Rom. 8 28.35 37. Nay these proceed from a louing Father and end at our own good who sanctifieth all things and maketh them worke together for the best to them that loue God He will couer them vnder his wings and they shall be sure vnder his feathers they shall not be afraid of the feare of the night nor of the arrow that flyeth by day nor of the pestilence that walketh in the darknes nor of the plague that destroyeth at noone-day a thousand shall fall at their side ten thousand at their right hand but it shall not come neare vnto them Psal 91 4.5 6 7. Lastly as they shall feare no danger that can hurt
of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes Where Paul teacheth That there is no euill which couetousnesse cannot bring foorth It is a monster of many heads and a fruitfull mother of many bad children From hence oftentimes come hatred contention enuy vnthankfulnes treasons treacheries periury poysoning deceit couzenage oppression and what not It bringeth in as a violent streame contempt of God it turneth God into an abhominable Idoll It worketh a wretched trust in earthly possessions treasures more then in the liuing God It is a bottomlesse pit of all iniquity Secondly there is a contrariety betweene Reason 2 God and the world and they draw contrary wayes there is no affinity or agreement betweene them This Christ our Sâ—uiâ—ur setteth downe No man can serue two masters for either he shall hate the one and loue the other or else hee shall leane to the one and despise the other yee cannot serue God and riches Mat. 6 24. Heereunto cometh the exhortation of the Apostle Iohn 1 Iohn 2 15. The vses are now to bee thought and entred Vse 1 vpon First consider from hence the dangerous estate of the men of this world how hard it is for them to enioy eternall life and to enter into the kingdome of heauen See therefore how riches are often reserued to the hurt of the possessors wrack of the owners thereof Many seeking to enriâ—h themselues and to scrape much together for thâ—â— posterities do lose the fauour of GOD the quiet peace of a good conscience and heape to themselues wrath against the day of wrath This the Apostle Iames leadeth vs to consider Chap. 5 1.2 3. Goe too now ye rich men Weepe and howle for your miseries that shall come vpon you your riches are corrupt and your Garments are moth-eaten your gold and siluer is cankered and the rust of them shall be a witnesse against you and shall eate your flesh as it were fire ye haue heaped vp treasures for the last dayes If therefore outward things pull away from God hinder the duties of godlinesse then assuredly men whose heart is glued vnto them and gouerned by them they being made their chiefe treasures and the god of their hope cannot yeeld to the power of godlinesse but by a speciall and extraordinary worke of God in their hearts True it is they may hold the profession they may receiue baptisme they may partake of the Lords Supper they may heare y word they may hold saluation by Christ alone yet vnlesse they feele a peculiar sanctifying grace of Gods Spirit they shall finde an hard entrance into life and the way leading vnto the kingdome of heauen hedged stopped vp This our Sauiour teacheth his disciples vpon the occasion of the yong mans sorrowfull departure from him hauing great possessions Matth. 19 23 24. Verily I say vnto you That a rich man shall hardly enter into the Kingdome of heauen It is easier for a Camel to go through the eye of a Needle then for a rich man to enter into the kingdome of God Wherefore it behoueth all rich men that haue this worldes good to pray vnto God beeing compassed with such dangers and clogged with such cares to gouerne them by his Spirit and to preserue theÌ„ that they bee not ouercome with the tentations of the world and to teach them what it is to abound Phil. 4 12. which is farre harder to know and practise then to learne what it is to want Vse 2 Secondly seeing honors and riches choke good things follow not them that walk that way and be not drawne away by the euil examples of others but follow the examples of the godly according to the exhortation of the Apostle Phil. 3 17 18 19. Many walke of whom I haue told you often and now tell you weeping that they are the enemies of the crosse of Christ whose end is damnation whose god is their belly and whose glory is their shame which minde earthly things Hereupon followeth the vse before remembred Brethren be followers of mee and looke on them which walke so as yee haue vs for an ensample How many bee there in the Church that liue of the Gospel and therefore in reason sâ—ould preach the Gospel who corâ—upt their owne consciences and wound their owne soules by hunting after promotion and â—ignity who for money sell their master with Iudas and are carried away afâ—er the wages of iniquity with Balaam and gape after gaine onely like hyrelings who ioyne Liuing to liuing as it were house to house and fielde to field eating the fat and cloathing themselues with the wooll But they strengthen not the weake they heale not the sicke they binde not vppe the broken they seeke not that which is lost they raise not such as are fallen Woe be vnto such ydle sheepheards that feede themselues Should not the sheepheards feede the flockes Ezek. 34 2 3 4. Let not vs walke after such examples which in the iust iudgement of God are reserued to death shame who albeit they regard their pleasures aboue all yet as they walke inordinately so the things they reioyce in shall bee their confusion but let vs propound to our selues the examples of the godly for our instruction and imitation in wel-doing Heb. 6 12. That we be not slothfull but followers of them which through faith and patience inherit the promises Lastly let vs not be immoderately carefull Vse for them The more carefull wee are for these things the more carelesse wee are in better things The more our affections are set on the earth the lesse care we haue of heauen immortality It is no profit to winne the whole world with the losse of our owne soules It is an incomparable losse greater then the losse of a kingdome Iob had a great losse when he lost his Sheepe and Asses his Oxen and Camels his Seruants and his Children Iob 1 14.15 But all this is scarse to bee mentioned or spoken of beeing compared and layde in the ballance with the losse of the soule Let vs therefore be contented and rest satisfied with the estate wherein God hath set vs. A little with a good conscience and with peace is better then a stalled Oxe Prou. 15 17. Godlynesse is great gaine with contentation 1 Tim. 6 6. Let vs vse this world as though we vsed it not 1. Cor. 7 31. All is vanity nay misery if we depart not hence in the feare and fauour of God Let vs so liue that in life and death wee may be the Lords Affect not onely or chiefly the things of this life but let vs haue before vs the example of Lots wife made vnto vs as a fearefull spectacle and terrible monument of carnall and carefull thoughts whose hart was wholly set vpon those things which shee left behinde and therefore was turned into a pillar of salt We are borne againe vnto a better life If a Princes children should giue
obstinate offenders True it is the man of God should be patient toward all men 2 Tim. 2 25 suffering the euill instructing the ignorant and waiting for the repentance of such as are falne but when they refuse to hearken or pull away their shoulder and stop their eares and make their harts as an Adamant stone it is both lawfull requisit after a sort to insult ouer them not that their persons should be scorned and contemned but that their prophanenesse should bee corrected and amended Thus doth Salomon deale Eccl. 11 9 when hee hath to deale with proude and insolent young men that thinke themselues priuiledged by their age to runne riot with all greedinesse and without all controllment Reioyce O yong man in thy youth and let thy heart cheare thee in the daies of thy youth and walke in the wayes of thine heart and in the sight of thine eies but know that for all these things God will bring thee to iudgement This we see practised by the Apostle 1 Cor. 24 38. If any man be ignorant let him be ignorant And the Apostle Iohn speaketh after the same manner Reuel 22 11. He that is vniust let him be vniust still and hee that is filthy let him be filthy still Whereby we see that the Spirit of God doeth not giue leaue neyther doth encourage or command men to be filthy or vniust but seeing them in a setled rage and wilfull course obstinately bent and resolued to go forward that they will not be hindred nor hearken vnto any wholesome counsell he telleth them they may proceede but they shall smart for it in the end If the Ministers in the zeale of Gods Spirit treade in these steps follow the example of God of Christ of the Prophets and Apostles they haue a faire warrant set before them cannot bee reprooued for this imitation They may say vnto the stubborne and stiffe-necked contemners of the word If ye will needes be ignorant be ignorant still but God wil finde you out in your blindnesse and ignorance If yee haue the light and yet will willingly and wilfully shut your eyes go forward yet God wil open them in the day of his visitation that ye shall see your owne misery If ye haue the bread of life and foode of saluation brought vnto you and yet ye will needs sterue and famish what remedy Pine away your soules and sterue them but know that it will be bitter in the lâ—tter end Vse 2 Secondly seeing this scoffing at euill is lawfull let men take heede they deserue not thus to be dealt withall When wee haue the word of God in all meeknesse and gentlenes with all patience and long suffering offered vnto vs let vs rest in it and not reiect it from vs let vs beleeue it and obey it and grow euery day from faith to faith When Micaiah the Prophet saw Ahab addicted to flatterers and false informers two very dangerous plagues to Princes hee iudged him not worthy to haue the truth reuealed vnto him and therefore in derision he sayth vnto him Go vp and prosper and the Lord shall deliuer it into the hand of the King 2 Kings 22 15. It is a greeuous thing to be scorned and derided and we hardly brooke that indignity If then wee would not be so roughly and tantingly handled in the ministery of the world let vs heare the voyce of God while it is called to day lest being hardned through the deceitfulnesse of sinne the Lord be compelled so to deale with vs. It is vsed for our benefit and saluation albeit it be bitter and sharpe But many times bitter things be most wholesome and healthfull And this answereth the obiection of carnall men when they are admonished to turne to the Lord with all their hearts to attend to the ministery of the word and to walke before the Lord with a perfect minde they answer If I shall come to bee a professor and make profession of the word I shall be mocked euery one will deride and flout at mee I shall be a laughing stocke to the world I shal become a Prouerbe vnto them and the drunkards will sing songs against me But choose whether thou wilt indure a reproch here for a season or be mocked of the Lord for euer It is better for thee here to suffer affliction with the people of God then to haue the Lord scorne thy folly for euer Therefore the wise man teacheth vs this doctrine Prou. 1 25 26. Because ye refused my counsell and would none of my correction I will also laugh at your destruction and mocke when your feare commeth And the Prophet Dauid declareth that when the wicked band themselues against the Lord and against Christ Hee that dwelleth in the Heauens shall laugh the Lord shall haue them in derision Psal 2 3 4. True it is this is spoken according to our capacity and vnderstanding not that there is any disposition of laughing or affection of scorning in God but he leaueth men in their miseries and maketh them oftentimes a mocking stocke to the world They shall haue no comfort from his presence he shall reioyce in the day of their calamity which shall bee to them as bitter as death and as hard to be born as hell it selfe Lastly Vse heereby a doore is not set open to fleering and flouting one of another which proceedeth from the scum and froth of many mens wits For as all deriding is not vnlawfull so all taunting is not lawfull Wherefore whatsoeuer mocking proceedeth from the gall of our hearts from the contempt of our brethren from pride disdain lightnesse bitternesse biting disgracing and reproaching of others cannot stand with our holy profession but is a fruite of the flesh a corruption of the old man which must bee pulled vppe Therefore the Apostle writing to the Ephesians and instructing them to walke in loue as Christ hath loued vs saith Ephes â— Fornication and all vncleannesse or couetousnesse let them not be once named among you as it becommeth Saints neyther filthinesse neither foolish talking neither iesting which are things not comely but rather giuing of thankes Where hee doth not simply forbid all mirth and iesting but the peeuish humour of many men that delight in iesting and gibing against others who regard not what iests they breake vpon their brethren so they may reuenge their owne malice and disgorge the venome of their owne hearts These men seek to build vp their owne names by the ruine of others and desire to grace themselues by the disgrace of others Such persons may wel be in loue with their owne wits but all discreete men may espy the want of much wisedome in them This biting and bitternesse one toward another cannot stand with our calling to the truth and profession of the faith We haue not so learned Iesus Christ We must account the good name of our brethren as their chiefest Iewell The credite and reputation of many men is as their chiefest
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
do the sparkes flye out are scattered abroad to the shame and confusion of their owne faces This is it which the Prophet noteth in the people of Israel whom God of his mercy had chosen to be his Church aboue other Nations When the wrath of God came euen vpon them and slew the strongest of them and smote downe the chosen men of Israel then they returned to him and sought him early then they remembred that God was their strength and the most high God their redeemer but they flattered him with their lips and dissembled with him with their tongue for their heart was not vpright with him neither were they faithfull in his couenat Psal 78 31 34 35 36. Where we see that howsoeuer hypocrisy were in their secret soules and deepe dissimulation in their secret parts yet a counterfet repentance is in their mouthes their owne harts had taught their tongues to lye against God Secondly they would be like the children Reason 2 of God in their afflictions whom they regard not to follow in their conuersations They hate them with a deadly hatred and cannot abide them in their life so long as themselues liue in peace and sleepe in security but when the hand of God is heauy vpon them theÌ„ they would follow their example and would giue a world that they were like vnto them That they might die the death of the righteous Numb 23 10. yet is their confession no true confession because it proceedeth not from a feeling of the filthinesse of sinne but ariseth from a feare of punishment and therefore it is without conuersion to God without hope of mercy without prayer for pardon without hatred of sinne and without purpose to amend The vses of this doctrine are these First Vse 1 this ouerthroweth the doctrine of the Church of Rome which teacheth that confession is a part of true repentance which is a turning of the heart and a right reformation of the life For they make three parts of repentance contâ—ition of the heatt confession of the tongue satisfaction of the worke But these are not to be holden of vs as essentiall parts of a right repentance inasmuch as they may agree to the Reprobate and vnregenerate and are all of them found in Iudas that betrayed his Master Math. 27 34. For when he saw that Christ was condemned he sorrowed was striken with greefe for the treachery hee had committed againe he confessed his sinne before the high Priests in betraying innocent blood Lastly he made satisfaction and restitution of the mony which he had receiued Besides if wee marke their owne doctrine Catech. Rom. pag. 437. Tho. Aquin lib. 4. dist 2. quaest 1. art 1. who teach that contrition is an act of a mans free will proceeding from it not an act of the Holy-Ghost and that satisfaction may bee performed by another one satisfying for another as well as for himselfe Ioh. Chapeauil summ Catech. Rom. we may truely and soundly conclude from their false and vnsound doctrine that the reprobate may haue sorow of heart yea make confession and satisfaction and consequently their confession is no true member of repentance This therefore cannot be the true Religion which faileth and faultereth in the chiefe points and foundations thereof The like wee might say of the faith of the Romane Church which a reprobate may attaine For they define it to be a gift of God and a certaine light of the minde whereby a man giueth a sure and a certain assent to those things that are reuealed in the Word of God Rhe. Testam vpon 2 Cor. 13. And therefore our English Rhemists write that we may know and feele whether we haue faith but cannot know whether we be in the state of grace So Bellarmine in his first booke of Iustification auoucheth that whereas wee are taught in the Creed to beleeue the forgiuenesse of sinnes Bellar. de Iustif lib. 1. ca. 9. Sensus illius articuli non est credo aut confido mihi remissa esse peccata sed credo confiâ—cor in Ecclesia Catholica esse donum remissionâ—s peccatorum c. Iam. 2.19 Heb. 6.5 Luke 8 13. The meaning of that Article is not I beleeue or trust that my sins are forgiuen but I beleeue and confesse that the gift of forgiuing sins is found in the Catholike Church which is receiued by Baptisme and other Sacraments All this is but an historicall and generall faith which the diuell himselfe hath who beleeueth and trembleth as the Apostle teacheth and therefore also the reprobates whose mindes are so far enlightened to know the truth This is to beleeue as the Church beleeueth albeit they know nothing how the Church beleeueth If then the reprobate may be made partakers of the faith and repentance of the Church of Rome Acts 20 20.21 which are the two chiefe parts of Religion it confuteth those Polititians wise in their owne eyes who neither shame nor feare to maintaine that the Romish Religion differeth not in substance from the doctrine of the reformed Churches and consequently that they may be vnited reconciled If they can make a fellowship betweene righteousnesse and vnrighteousnes a communion betweene light and darknesse concord betweene Christ and Belial then they may make an harmony and hotch-potch betweene these two so contrary the one to the other But they shall assoone bring the North and South pole together and cause heauen earth to ioyne in one as these two the one grounded vpon the infallible rock of the Scriptures onely the other builded vpon the traditions of their fathers Vse 2 Secondly we must learne that they are further from the Kingdome of heauen that deny their sinne that hide it that excuse and iustifie it the reprobate shall rise vp in iudgment and condemne this generation It is one steppe toward the Kingdome of Heauen to tremble at the iudgements of God to feare to commit sin to sorrow and weep for it when a man hath committed it to humble himself and acknowledge his particular sinnes before mens and to pray to God in his distresses yet the reprobate may goe thus farre in his profession and afterward fall away This we see in Ahab when Eliah had reproued him for his bloody oppression and Idolatry and had denounced the wrath of God to fall vpon him and his posterity 1 Kings 2â— 29. He rent his cloathes put on sackcloath vpon him fasted and went softly in token of mourning Thus he humbled himselfe for some sinnes which hee had committed yet not for all his sinnes neither did he aske pardon for them So the Israelites murmuring against God desiring flesh for their lusts in the wildernesse had their prayers granted Numb 11 If then the vngodly may goe thus farre in Religion then they are heereby condemned that iustifie themselues in their iniquities and cannot bee brought to a free confession of them but hide them as Adam Gen. 3 2â— or excuse
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
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
our God hath such a watchman as neyther slumbereth nor sleepeth But the Church which is Gods commonwealth hath a gouernour and guardian which is all an eye to see their dangers all an eare to heare the counsels all an heart to vnderstand the deuices of theyr enemies and all an hand and strong arme to scatter them and to defeate them This happines we heard before verse 10 how Balaam praised and desired He confesseth alowd that the death of the Iews was more to be desired thē the life of all other men because GOD held them for his people Though he were a wretched idolater and sought to turne the truth of God into falshood yet standing as it were vpon the racke hee was inforced to vtter this speech as if he had sayde Who is it that can doe any thing against Israel seeing they remaine in the fauour of their God Let vs learn to magnifie the Lord for his mercy and walk worthy of this our happines which the men of this world do want They haue no protection from God but lye open and naked vnto dangers of soule and body and haue to defend them not so much as a poore fig leafe Thirdly let vs seeke to bee at peace with God and labour to be reconciled vnto him If God be against vs what creature dare stand vp for vs to helpe and comfort vs nay what creature shall not fight against vs to destroy and confound vs For the subiect though neuer so noble honorable that hath the King against him shall finde few others to succour him or shew him any countenance as we see in the booke of Ester Ester 7 9. so soon as the wrath of the King began to be kindled against Haman by and by they couered his face and helped forward his execution So if wee sinne against God the King of Kings and prouoke him to wrath who shall dare to pleade for vs On the other side if God be on our side who shall be against vs or what creature shall hinder our peace This the Prophet Hosea declareth as a benefite belonging to the Church Hos 2 18. In which words the Lord promiseth that hee will so watch ouer his Church by his prouidence that they shall haue rest and securitie from all dangers of enemies and be deliuered from the rage of beasts and the violence of men But how will some say can this bee Obiection Seeing the vngodly that haue God their enemy yet haue the world and the men of the world smile laugh vpon them and the godly who haue God their friend yet haue the world for their enemy I answer Answ This seemeth to be so to those that iudge of things after the flesh according to the outward appearing but if we will iudge righteous iudgement and behold them with the eye of Fayth wee shall finde it to be otherwise whether wee respect the end or the inward feeling of the soule and Conscience Touching the end and issue of things if we waite with patience but a while and looke with a single heart vpon the euent we shall see that the vngodly who haue God set against them haue al things to work their destruction and to further their condemnation not onely their troubles but euen the most holy ordinances of God the exercise of prayer the hearing of the word the partaking of the Sacraments The things are in themselues and their owne nature the sauor of life to life 2 Cor. 2 16 but to them they become the sauour of death to death Contrarywise the godly who haue God reconciled to them in Iesus Christ haue all things to further to finish the saluation of their soules and to seale vp their eternall peace Rom. 8 28 inasmuch as all accidents that befal them tend to bring them to glory and immortality and work for the best vnto them that loue God euen vnto them that are called of his purpose not onely prayers and praises not onely the Word and Sacraments which are as the life of their souls and the breath of their nosthrils but all crosses calamities and afflictions are sanctifyed for their good and happinesse Secondly in respect of the inward feeling of the soule and conscience For the vngodly who feele the wrath of God for their sinnes as it were the flashings of hell fire doe finde rest and refuge in nothing but account all the creatures for their enemies and alwayes stand in feare of them as of Gods hoast and army set in battell array against them and as of his instruments to bring them to destruction The heauens are prepared at the commandement of God to be as brasse as in the dayes of famine to punish them 1 Kings 17 1. the clouds to poure down showres of raine vpon them as vpon the olde world Gen. 7 11 the waters ready to drowne them as the hoast of Sisera Iudg. 5 12 the fire to consume them as it did Sodom and the other Cities of the plaine Gen. 19 24 the aire to poyson and infect them as in the time of pestilence Ezek. 5 12 the earth open to swallow them as it did Dathan and his followers Numb 16 32 the Beares to deuoure them as they did the two and forty vngracious children that mocked the Prophet 2 King 2 42 the Lyons to destroy them as they did the Idolatrous Samaritanes 2 King 17 25 Fiery serpents to sting them as they did the murmuring Israelites in the wildernesse Num. 21.6 the basest and meanest creatures are armed with power and will to bidde battell against them Flies and Frogges to annoy them as they did the Egyptians Exod. 8 6.24 Lice to eate them as they did Herod a bloody persecutor of the Church Acts 12 23. Thus do the vngodly feare all the creatures of God cannot be secured from any one of them An example whereof we haue in Cain who wandered vp and downe in the earth and feared that euery creature that found him would kill him Gen. 4 14. And no maruell for the wicked flyeth when no man pursueth him Prou. 28 1. But the godly who feele Gods fauour and mercy toward them and haue him for their friend do find by blessed experience all Gods creatures as it were his souldiers to stand for them and therefore doe not stand in feare of them but can say with a feeling faith Rom 8 38. I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things to come nor heighth nor depth nor any other creature shall bee able to separate vs from the loue of God which is in Christ Iesus our Lord. For when the wayes of a man please God he will make euen their enemies at peace with them Prou. 16 7. All this appeareth in the example of Adam as in a glasse before he fell into sinne Gen. 3 8. he walked in the garden without feare he talked and communed with God without feare all things were subiect to him that was
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
but neuer come to the knowledge of the truth He that setteth his sonne to schoole will look he should learn somewhat and not euer stand at one stay We are trained vp in the bosome of the Church which is the Schoole-house of Christ wee must therefore euery day be profiting and going forward God accepteth not of those that looke backward or stand at a stay hee will know them that seek more and more to know him Thirdly it is our duty to beg and craue at Vse 3 Gods hands the knowledge of his will who openeth the eyes of the blinde and giueth vnderstanding to those that seeke it We haue a gracious promise to be heard Mat. 7 7. in the prayers and petitions that we make vnto him Hence it is that the Prophet Dauid a man after Gods owne heart and endued with a singular portion of Gods Spirit craueth the enlightning of Gods Spirit and desireth still to be taught of him Psal 119 verses 18 27 31 73. Thus doth the Apostle pray for the Ephesians chapter 1 verses 17 18 that God would giue them the spirit of wisedome and enlighten their mindes to know what the hope is of his calling and what the riches are of his glorious inheritance in the Saints A notable direction for all of vs how to behaue our selues when we come into the house of God and tread in his Courts namely not to rest vpon our naturall gifts nor to trust in our mother-wits which are too short and shallow to reach vp to the height and to sound the depth of the mysteries of God How many are there in the world of an high reach and of a deepe conceite in the matters of the world that attaine to no measure of knowledge in the matters of God Talke with them of the things of this life they are able to discourse with great insight many of Gods children inferiour to them few equall with them none can go beyond them They can contriue and dispatch businesse of the world with great facility you cannot speake to them of any thing of this nature but by and by they apprehend it and conceiue it But enter communication with them of heauenly things of the knowledge of God of faith in Christ of the saluation of their soules they can conceiue nothing they are as blinde as Beetles they are simple and ignorant as little children that know not the right hand from the left This should offer to our wise carefull cōsiderations a double meditatiō First it serues to humble those that haue these gifts of nature and are wise in their owne conceit and to make them equal with those of the lower sort seeing all their gifts which Nature hath adorned them withall are not able to set them one foot forward toward the kingdome of heauen nay being vnsanctified they are further off from saluation then others of smaller gifts This made the Apostle say Let no man deceiue himselfe if any man among you seeme to be wise in this world let him be a foole that he may be wise for the wisedome of this world is foolishnesse with God and the Lord knoweth that the thoghts of the wise be vaine 1. Cor. 3 18. Where hee teacheth euery one to be ready to deny himselfe and his carnall wisedome whose beginning is from the flesh and whose end is death to the end wee may be truely wise in heauenly things pertaining vnto euerlasting life Secondly this serueth to comfort the children of God that want the worldly wit of naturall men and are not able to diue so deepe into earthly things as they though they be simple in matters of this world yet if GOD haue giuen them a taste of the glory of the world to come let them rest in spirituall knowledge and giue God the praise that hath opened the eyes of their mindes and inlightned their hearts to haue a feeling of it This our Sauiour taketh occasion to practise and to offer praise and honour to God in a sweete remembrance of this dealing of God I giue thee thankes O Father Lord of heauen and earth because thou hast hid these things from the wise and men of vnderstanding and hast opened them vnto babes it is so O Father because thy good pleasure was such Math. 11 25 26. Though wee be simple in the world yet if wee be wise in GOD though weake in the world yet if we be strong in GOD though wee be accounted as fooles and silly ones of the sharp wits of the world yet if wee haue learned Christ Iesus know the exceeding measure of his loue toward vs let this be our comfort and consolation that God hath abundantly recompenced the want of those outward things by giuing vnto vs an happy and holy aduantage in heauenly things And indeed all those are learned that are taught of God and they vnlearned that are not taught of him althogh otherwise they abound in other knowledge Such as haue learned Christ Iesus and him crucified and so are become new creatures in him they are learned though they know neuer a letter in the booke For in him are hid all the treasures of wisdome knowledge Col. 2 3. He that hath not learned Christ is vnlearned Althogh otherwise he be neuer so learned for if he be not regenerate and borne anew but committeth sinne with greedines he hath not seene him neither hath knowne him 1. Ioh. 3 6. Wherfore let vs al learne from hence to depend vppon God for his blessings vpon vs especially when we enter the Lords courts and come to heare his word let vs confesse that we are not able of our selues to vnderstand his will and desire him to open our hearts as hee did the heart of Lydia Act. 16 14. for otherwise wee shall depart away as ignorant and blinde as wee came wee shall neuer soundly rest in the truth that is deliuered but alwayes be ready to carpe and cauill at it to wrangle and reason against it saying How can these things be And then it may be said vnto them as Christ speaketh to the proud Pharisies who gloried in their owne insight thought all men blind beside themselues If ye were blinde ye should not haue sinne but now ye say we see therefore your sinne remaineth Iohn 9 40 41. Let vs then be ready to renounce our worldly wisedome and to deny our selues and begge the assistance of Gods Spirit to be our inward teacher and instructer that so we may heare with profit and comfort Vse 4 Lastly learne to be thankfull to God foreshewing this grace and mercy to vs his vnworthy seruants when he reuealeth and maketh knowne vnto vs the hid things of God touching our saluation without which wee haue liued in darknes in the shadow of death and in the estate of damnation Hee hath not vouchsafed this mercy vpon all but hath passed ouer many thousands in the world which know not truth from errour nor light from darknesse hee might haue passed
them stedfastly in the faith We shall be fitted to beare out this triall if we be carefull to vnderstand the acceptable will of God and if we be able to weild the sword of the Spirit which is the word of God Our Sauiour teacheth his Disciples to beware of false Teachers which come in sheepes cloathing but inwardly are rauening Wolues Mat. 7 15. This is the vse which the Apostle Iude maketh chap. 4 where making mention that seducers were entered secretly and subtilly among them hee mooued them to striue and contend for the common faith taught by his ministry If we wold know how this shold be let vs haue our faith stablisht in the grace of God and our hearts setled in the truth Faith is a precious Iewell the Iewell of Iewels it must then be kept well and warily If a man haue a pearle of great price committed vnto him he will not let it lye about commonly and carelesly for euery one to pilfer purloyne but keepe it vnder lock key that it may be preserued safe and sure True Religion builded vpon the foundation of the Prophets and Apostles is such a Pearle it must be kept with watch and ward or else it will bee stolne and taken from vs. It is such a Iewel as when a man hath found it he will sell all that he hath to keepe and retaine it The people beganne to commit whoredome with the daughters of Moab We haue heard before the author of that stumbling-blocke which was laid before the feet of the people of God to cause them to fall to wit Balaam from him the counsell came by him the net was made and by Balak it was spred to intrappe them Now we see what they committed wherein they offended So soone as the plot is deuised and the counsell followed by and by the Israelites are taken in the snare They banquet with the Moabites in the idoll feasts so fall into fornication These are tentations on the right hand delights to the flesh and enticements to pleasures Doctrinâ— Tentatioâ— by pleasuâ—â— are most â—â—gerous The Doctrine arising from hence is this That tentations from pleasures delights are of all other most dangerous more effectuall to preuaile ouer vs then such tentations as stand on the left hand to witte crosses aduersities Indeed we are assailed on euery side on the left hand by pouerty shame contempt persecutions and such like which cause many to hang down their heads to cast away their confidence to renounce their faith to depart out of the field without striking a stroke but such as present themselues at our right haÌ„d as riches power honor glory preferment profit pleasure which dazle the eyes and entangle the hart with the delights therof these are most cunning Engines and instruments vsed or rather abused by Sathan to our destruction This was the last tentation as most auaileable in it selfe that the diuel vsed against our Sauiour Christ Mat. 4 8. shewing and offering vnto him the kingdomes of the world the glory thereof Faire promises of high preferment preuailed with Eue to eate of the forbidden fruite Genesis He gaue Dauid the foile by vncleannesse and Noah by drunkennesse Salomon by idolatry and Hezekiah by prosperity when he could not shake them by crosses and persecutions Gold and siluer haue opened the gates of the Citty when the force of the Cannon shot could not This is that which the Prophet Dauid meaneth when he saith I saide in my prosperity I shall not be remoued Psal 30 6. The Church of God was neuer so ouertaken with aduersity as with abundance and prosperity more are brought to condemnation by riches pleasures and worldly lusts then by pouerty and persecution Reason 1 The Reasons to inforce this doctrine are diuers First prosperity puffeth vp not onely the wicked but also the godly and stealeth away the heart of man before he feele the danger and can thinke vpon that which will follow Pleasures make vs forget God and our selues both seducing worldlings and such as remember not God all their life long and ouertaking the faithfull which haue walked in the feare of God when they haue al things at will so as they haue not knowne themselues any more When Salomon was old his wiues by flattery turned away his heart 1 Kings 11 4. So did Dalilah the heart of Sampson iudg 14. 15 who was made so weak impotent by the look of a woman that he yeelded himselfe to her lure or lust most reproachfully brought himselfe into extreme bondage and slauery through her enticements Reason 2 Secondly carnall pleasures and riches are deceitfull they appeare otherwise then they are They are like to a baite that couereth a deadly hooke they are like the greene grasse in which lurketh and lyeth a Serpent ready to sting vs vnto death they are like some cunning Couering that hideth a deepe pit prepared to swallow vs. This is the reason vsed by the Apostle shewing That they which will bee rich fall into tentations and snares and into foolish and noysome lusts 1 Tim. 6 9 1. Salomon speaking of falling into whoredome sayeth Prou. 7 21. 5 2. The lips of a strange Woman drop as an hony combe and her mouth is softer then Oyle when as her end is as bitter as wormwood as sharpe as a two-edged sword her paths leade to the graue and her wayes tend to hell by this means she catcheth fooles and bringeth them to the stocks as an Oxe to the slaughter Vse 1 The vses follow to bee considered of vs. First let vs learne from hence to confesse that prosperity is a slippery estate and howsoeuer it bee much desired and admired yet it is full of great dangers and hedged in with diuers difficulties This is not knowne nor vnderstood of the men of this world True it is wheÌ„ God sendeth famine or warre or pestilence and infectious diseases all men can say Alas these are hard and heauy times terrible and troublesome seasons we are alwayes in danger of death But wee must remember that when we liue at ease and all of vs be at peace when God deliuereth vs from diseases wee must not be secure and fall asleep in such prosperity but consider that we are set in slippery places This the Apostle Paul teacheth 2 Tim. 3 1 where hee saith In the lâ—st daies shall come perillous times for men shall bee louers of themselues proude couetous boasters louers of pleasures more then louers of God hauing a shew of godlinesse but denying the power thereof Hee speaketh of rough and greeuous times yet he neither nameth nor meaneth plague pestilence famine sword or such like calamities but hee telleth of things more dangerous although we take our selues to be free and farre from all danger We account no times tedious and troublesome but when wee liue in feare of death or feele our bellies pinched or else are crossed in the things of this
them to the sight to mooue pitty in the seer Seeing therefore iudgements be the wages of sinne make vs fall before the enemy and bring vpon vs many calamities let al such as lye vnder any chastisement alway search ouer their wayes and descend into their owne consciences to see how they haue moued him to wrath and prouoked him to be their enemy This we see in the example of Ioshua wheÌ„ he saw the men of Ai preuaile ouer them and the people of God to turne their backs when he saw they were destitute of Gods defence who would no longer go out with theyr Armies he sought to finde out the true cause he humbled himselfe before God and neuer ceased vntill the sinner were apprehended examined condemned and executed Ioshua 7 7. The like practise doth the Prophet prescribe Lam. 3 39. Wherefore is the liuing man sorrowfull Man suffereth for his sinne Let vs search and try our wayes and turne againe to the Lord let vs lift vp our hearts with our hands vnto God in the heauens saying Wee haue sinned and rebelled therefore thou hast not spared This is the right way to stop the breach of Gods wrath and to call in his iudgements Manie haue fought out other wayes to weaken the force of the enemy aad to preuent the iudgements of God as in time of warre by arming themselues by hiring of soldiers by drawing confederates in time of dearth by robbing stealing lying defrauding shifting such like in time of pestilence by seeking to Witches and Wizards by taking themselues to flight and such other wayes But the Prophets and holy seruants of God in such times when wee lye open to wrath haue called vs to Repentance stirred vs vp to prayer mooued vs to humiliation and acknowledgement of our sinnes which haue deserued such chastisements Let vs all practise this counsell and wisely consider with our selues what the lord hath against vs and wherefore hee is angrie with vs that so wee may bee reconciled vnto him and brought into his gracious fauour againe Vse 3 Lastly this serueth as a notable aduaÌ„tage for the seruants of God when they haue any dealings against wicked men we haue comfort and encouragement from hence that wee shall assuredly preuaile against them because we haue to do with weak and naked men that are out of Gods protection If two goe into the field to fight and one of them be vnarmed and haue no weapon to defend himselfe he lieth open to the lust of his enemie to be wouÌ„ded and spoyled of his life who taketh comfort to see his aduersary come out against him without his armor So is it a blessed and comfortable thing to the children of God when they are constrained to meddle with euil men which are the enemies of God and of his trueth they haue comfort in God both in that themselues are vnder the couerture of his Armour and protection and in that theyr enemies are naked men and lye open vnto euerie iudgement This is it which is afterward remembred vnto vs in this booke where Ioshua and Caleb comforted the people agaynst the Canaanites saying If the Lord loue vs hee will bring vs into this land and giue it vs which is a land flowing with milke and hony but rebel not ye against the Lord neither feare ye the people of the Land for they are but bread for vs their shield is departed from them and the Lord is with vs feare them not Numb 14 9. Abijha the king of Iudah made this his great comfort going against a mighty army and spake to this effect vnto their enemies 2 Chro. 13 10 12. Where wee see that such as turne vnto God with all their hearts and worship him aright haue God their Captaine and Protector he is their buckler and defence but such as are enemies to God and his people Numb 14 1â— 43. are those that receiue many blowes and take many knocks on their heads and yet want a shield to safegard themselues but lye open to euery danger and cannot looke for victory they haue no armour of proofe to defend themselues This is a wofull and wretched condition yet so is it with all the vngodly who haue banished the Lord far from them For as he is farre from them in the practise of their life so hee will not bee neere them in the time of their distresse Let vs then make much of this comfort and lay it as precious balme vnto our hearts let vs be assured when wee haue to deale with the world or to wrastle with Gods iudgements if we haue the testimony of a good conscience that God is our defence and deliuerance wee shall not need to be dismayed nor feare what man can do vnto vs. For there cannot be a more notable encouragement in danger or in death theÌ„ to haue assurance of the prouidence and protection of God The Prophet Dauid greatly comforted himselfe in the sweete meditation of this presence of his hand Psal 23 1 4. and 27 5. 31 20. Let vs therefore be bold and of good courage in the causes of the Lord for where he is there is safety from danger peace from distresse and assurance neuer to be ouercome There dyed foure and twenty thousand The falling into idolatry and whoredom brought a great plague vpon the people not onely to the destruction of many of the Princes among them but to the ruine of many thousands of the people See here the greatnes of the plague and what hauock was made when wrath was kindled God did not spare them but executed his fierce indignation vpon them How great a iudgement was this and how were they weakned by it Hereby we learne That the wrath of God against sinners is vnspeakable Doctrine Gods wrath â—eing moued â—n full of rage greeuous and terrible His wrath beeing moued is full of rage and worketh great desolations and destructions in the world This is it which Moses setteth downe in his song Deut. 31 22. Fire is kindled in my wrath shal burne vnto the bottome of hell and shall consume the earth with her increase and set on fire the foundations of the mountaines c. This hath the Lord euer shewed in the examples of his iustice When the old world multiplyed their sinnes and abused the patience of God that abode in the dayes of Noah his wrath consumed men women children beasts fowles creeping things and all that had the breath of life vpon the face of the earth Gen. 7 21. So when the â—odomites exceeded in lust of the flesh in pride of life and in security of heart The Lord rained vpon them Brimstone and fire out of heaueÌ„ and ouerthrew the Cities of the plain and all the inhabitants of the Cities and that which grew vpon the earth Gen 19 24. The history of the manifold murmurings and rebellions of the people of Israel in the wildernesse is a plentifull witnes of this truth When they lusted for flesh and loathed
more ease but rather the lesse ease the more torment because of the multitudes and thousands of them so on the earth there are many desperate sinners yet when once iudgement commeth they cannot by any meanes ease one another who shall not bee able to helpe themselues and therfore it is one of the vainest things in the world for any man to deceiue himselfe by following the corruption of the times and by dooing as the greatest part of people doe Be it that no extraordinary iudgement come vpon vs generally or particularly yet when wee must dye the common death of all men and bee visited after the common visitation of all flesh Satan shall come charge vs for our sins what comfort can this minister vnto vs at that houre to alledge for our selues that we haue done as the multitude did haue walked with them in the way that leadeth to destruction And be it further granted that we feel no check of conscience or tentation of Satan but end our dayes in peace as one that quietly falleth asleepe yet when we come to stand before the seate of God where euery man shall beare his owne burden and receiue according to his owne workes Rom. 2 6. 2. Cor. 5 10 what comfort or confidence can this giue vs to plead for our selues and say O we haue followed the multitude Let no man therefore dally with himselfe so delude his owne soule for this must come to passe we must all dy and appeare before the iudgement seate of Christ that euery man may receiue the things done in his body when the heauens shall passe away as a scroule and the elements melt with heat Be it some generall plague donot come before in this life or some particular iudgment do not seaze vpon vs yet in the end we cannot escape when euery one must answere for himselfe in his owne person CHAP. XXVII 1. THen came the daughters of Zelophehad the sonne of Hepher the sonne of Gilead the sonne of Machir the sonne of Manasseh of the families of Manasseh the son of Ioseph these are names of his daughters Mahlah Noah and Hoglagh and Milcah and Tirzah 2 And they stood before Moses and before Eleazar the Priest c THe former Chapter hath opened vnto vs the order to bee obserued in the diuision of the land that the greater tribe should haue the greater share and portion in the land the lesser a lesser portion therby to giue contentment satisfaction to euery one this was to bee done by lot to take away contention which often ariseth in like cases vpon like occasions as we see when some commons or wasteground commeth to bee enclosed one thinketh his fellow hath too much another thinketh himselfe hath too litle one wil haue his part lye in such a place another thinketh that parcell the fittest morsell for himselfe The diuision of this Chapter In this chapter obserue two things first touching the persons that should enioy the inheritance and of the right of succession secondly touching the designing and deputing of Ioshua the seruant of Moses to be his successour to be set ouer the people to conduct them vnto the land to fight the battels of the Lord and to giue to euery tribe his proper inheritance Concerning the first point to wit what persons should haue inheritance consider two things the occasion of a question and controuersie heere arising and the deciding and determining heereof without any farther doubt or contradiction by the sentence of God himself The occasion fel out in this maner When the families of the tribe of Manasseh came amoÌ„g the other tribes to bee numbred fiue sisters all the daughters of Zelophehad came likewise in their order hoping to receiue as the rest did and thinking themselues as capable as any but because their father was already dead and left no heyres males behind him some of their Tribe would haue put them by theyr inheritance that themselues might obtaine the more not regarding what they gained by the losse of others A common euill of the world a common practise of worldly men These women being left fatherlesse comfortlesse and friendlesse exposed therefore to iniuries and like to be ouerborne finding few or none to stand for them and to take their part complained to Moses and to the rest of the Princes heads of the people which is the lawfull remedy left vnto vs in all wrongs whatsoeuer They do plainely declare the truth of their cause the equity of their request that they were Israelites of the seed of Abraham of the Tribe of Manasseh whose father dyed in the wildernesse not in the rebellion and conspiracy of Korah Numb 16 whose companies were worthily destroyed and disinherited neyther yet perished he in any murmuring of the people neyther for any publike and notorious offence committed against God but dyed a naturall death when his time was come as all men must dye inasmuch as all haue sinned Rom. 5 and therefore they shew that their kindred their flesh and their bones had no iust cause to exclude theÌ„ from such inheritance as their father should haue had if he had bin aliue But of this more afterward both of the yssue of their request the deciding of this question The daughters of Zelophehad stood before Moses and Eleazar and before the Princes c. These women after the decease of their father were left as we say to the wide world and were like to sustaine great wrong to the preiudice both of their father and of themselues and their posterity and of the whole Tribe when one family was like to perish in Israel Heere we see The fatherles do lye open to wrongs iniuries that aboue all other such as are left destitute of protection as the fatherlesse the widow the stranger the poore and such like lye open to receyue wrongs and iniuries Such whose forlorne distressed estate ought to moue speciall pitty and commiseration euen they are least regarded and releeued Zac. 7 10. Iob 31 21. Hence it is that God promiseth to take care of them and to protect theÌ„ and to punish their oppressors Exod. 22 22 23 24. A great comfort to all that are in distresse to consider that God is on their side he will be a father to the fatherlesse and an husband to the widow These daughters of Zelophehad appeale to the Magistrate they do not side themselues with others to make a commotion as turbulent spirits vse to doe but they go to Moses as supreme and to the Princes vnder him Doctrine We are to go to the Magistrate â—o redresse our wrongs Wherby we learne that in al wrongs and iniuries we must go to the Magistrate and seek helpe of him we must make our causes knowne to him and seeke remedy and redresse at his hands This hath bene the practise of Gods seruants from time to time Heereunto commeth the Parable of the wise woman
giue to these maintaine them both in idlenes wickednes As then we see vnto whoÌ„ we ought not to giue so we must know to whom we ought to giue To whom we â—â—ght to giue These are poore widdowes and fatherlesse children 1 Tim. 5 16 such as are poore strangers such day laborers as worke hard for their liuing all the week and yet cannot either thorough weaknesse of their body or greatnes of their charge get things necessary and sufficient for them and of these we shall alwaies haue with vs to the end of the world Mat. 62 11 Such also as are falne into decay by ineuitable losses 〈◊〉 15 11. Leu. 23 35. Lastly such as are weake and impotent whether through age or other blemish whether in their feete or in their hands or other parts that thereby though they bee willing yet they are not able to take paines for theyr liuing Acts 3.2 6. but amongst all these they are especially to bee respected that are of the houshold of faith Gal. 6 10. If we be careful and mindfull of these God will recompence vs againe and pay vs home seuenfolde into our bosomes whatsoeuer we haue giuen both in temporall spirituall and eternall blessings Lastly it is our duty to acknowledge Gods Vse 3 great mercy toward vs in the blessings of this life that hee hath giuen to vs that which hee hath denied to many others and when he giueth vnto vs a comfortable vse of these blessings wee must confesse we haue them not by our owne labor and industrie but by his speciall goodnes towards vs Psal 127 1 3. and therfore we ought to sanctifie our daily pains with daily prayer and begin and end our labors with remembring him that remembreth vs and so praise his goodnes that enableth vs to get goods and this shall make our labour sweet and pleasant and the yoake that lyeth in our neckes to be light and easie Againe as God giueth them so he giueth a blessing with them a blessing with a blessing that is bread and the nourishment of bread For a man liueth not by bread onely but by euery word that proceedeth out of the mouth of God Deut. 8. Moreouer as he giueth outward blessings so he can take them away when it pleaseth him euen in a moment Iob 1 Luk 12. 22 And the Lord saide vnto Moses Get thee vp into this mount Abarim and see the land which I haue giuen vnto the children of Israel 13 And when thou hast seene it thou shalt bee gathered vnto thy people c. 14 For ye rebelled against my commandement c. Here followeth the second part of the chapt touching the successour of Moses in the gouernment of this great people wherein obserue the occasion the calling of Ioshua The occasion is double the death of Moses at haÌ„d his request to God to appoint a man to be set in his place Touching his death he is willed to go vp to mount Abarim and to behold the land that God had giuen to the Israelites for God had foreshewed that he should see the land with his eies though he did not tread on it with his feet when he had seene the land he should dy as Aaron his brother before him chap. 20 24 amplified by the cause they had not sanctified the name of the Lord at the Waters of Meribah of which we haue spoken before Touching the prayer and request of Moses he desireth of the Lord that he wold appoint a fit Ruler ouer his people to succeed him in this gouernment that might be able to beare this great burthen For hearing the vnchaÌ„geable determination of God humbling himselfe vnder his correcting hand chastising his transgression he is not afraid of the sentence of death being at hand and seeing it before him neither doth he craue to haue the stroke thereof prolonged and delayed neither is he troubled with excessiue cares for himselfe and his children and posterity as the manner is of worldly minded men that mind nothing but the earth and earthly things when they must go out of the world shall haue their mouth full thereof but all his care was for the future benefite of the people to leaue them in good estate after his departure This should teach vs after his example to be readie to leaue the world whensoeuer God calleth vs not to staÌ„d in feare of death but to be willing to goe to God knowing the we shall go to an inheritance immortall that fadeth not 1 Pet. 1. and we must all likewise be carefull to leaue our houses places in good state when we are gone of which we haue spoken before chap. 20. Moses was the deere seruant of God yet sinning hee is punished The Lord himselfe receyued his soule and buried his body Deut 34 6 13. He was in high fauour with God liuing and dying an excellent Prophet to whom God spake face to face yet hee was not suffered to enter into the land of Promise Doctrine Many want the outward signes that are partakers of the truth of the Sacraments Wherby we see that many want the Sacraments that are partakers of the truth and substance of the Sacraments He entred into the heauenly Canaan that was not permitted to enter into the earthly Some are admitted vnto the outward signe that neuer receiue the thing signified so was Iudas to the Passeouer as well as Peter and the rest of the Apostles yet he was neuer partaker of the Lambe that taketh away the sins of the world Iohn 1 29. On the other side some take not the outward signe that neuerhelesse partake the inward grace The vses heereof are to teach vs that the outward Vse 1 and inward parts of the Sacraments are not necessarily ioyned together so that hee which partaketh the one should also partake the other and therfore the outward sign doth not simply conferre grace Secondly it condemneth the Church of Rome that holdeth that children dying without baptisme are not saued whereas saluation is not alwayes annexed to the signe so that though infants want the outward washing yet to them may belong the kingdom of heauen Mark 10 14. Lastly it serueth as a great comfort to such as desire to come to the Sacraments yet are hindred sometimes by sicknes and somtimes by other ineuitable occasions that procure their absence forasmuch as we see in this example of Moses that we may bee partakers of the truth of the signes and yet bee barred or banished from the signes themselues In such cases as these God accepteth the will for the deede 2 Cor. 8 12. Againe Doctrine Many are temporally punished that are not eternally condemned we learne by the examples of Moses and Aaron that were not suffered to enter into Canaan a figure of the heauenly Canaan this truth That many are temporally punished which are not eternally condemned Many are chastised in this life not onely with diseases and sicknesses but with death
our owne flesh in the lusts thereof Rom 13 14. If wee should giue the bridle to our flesh it is as a bottomlesse pit that will neuer be filled Secondly such as are planted commodiously in this world must beware that they doe not forget the world to come and they that enioy the earth at will must remember the kingdome of heauen wherein they must onely place the toppe of their happinesse If wee seeke heauen vpon earth we shall neuer finde it in the next life Thirdly let vs vse this world as though wee vsed it not reioyce as though wee reioyce not and weepe as though wee weped not considering that the fashion of this world vanisheth away 1 Cor. 7 30 31. Heere can bee no certainety nor assurance of any thing but in health we haue one foot in sicknesse and in life wee bee at the brinke of death In ioy and gladnesse wee are neere to the house of sorrow and affliction Lastly wee must account of euery day as our last day what is present wee see before our eyes but what is to come wee see not we know not The rich man builded and planted and plotted for many yeares and promised to himselfe a long life vpon the earth but it was saide vnto him This night shall they take away thy soule from thee c. Luke 12. CHAP. XXX 1 ANd Moses shake vnto the heads of the Tribes concerning the chilâ—ren of Israel saying This is the thing which the Lord hath commanded 2 If a man vow a vow vnto the Lord or sweare an oath to bind his soule with a bond hee shall not breake his word he shall do according to all that proceedeth out of his mouth The contents of this chapt and the diuision of it NOw Moses commeth to speeke of such Lawes as are voluntary that is of vowes whereof he setteth downe two sorts one concerning men the other concerning women and sheweth in what persons they are ratified and in what persons they are frustrated Touching the man which is the head of the woman he is charged not to falsify his word or his oath lest hee prophane the Name of GOD which he hath taken in his mouth but to performe his promise that he hath made as Psal 15 4 he shall dwell in the holy hill of GOD that sweareth to his owne hurt and changeth not Touching the woman she is ordinarily and by the Law of nature vnder the power and authority of another Wherfore touching their vowes we must giue iudgment according to the place which they hold and the calling into which they are entred For the woman that taketh an oth or maketh a vow either is in the power of her father or in the power of her husband or in her owne power or else in the power of one when shee vowed and in the power of another when she is to performe it A woman in her fathers power is bound to performe that which shee hath sworne or vowed but conditionally if the father allow of it eyther by his word or by his silence so that the vow standeth if he approue of it eyther by speaking or by holding his peace Qui tacet consentire videtur For heere the common prouerbe is verified Hee that wittingly willingly holdeth his peace doth closely secretly giue his consent But on the other side if the father dislike and disallow the vow she is freed because she is not free And if the woman be married and at the disposition of her husband it followeth by proportion of the former Law that if her husband approoue her vow eyther openly or secretly directly or indirectly by speaking or holding his peace so soone as he heareth it or heareth of it shee is bound to keepe it but if he consent not but disallow and disavow it her vow is voyde and she is to aske pardon of her rashnesse If she be a widow and set free being at her owne liberty and not vnder the iurisdiction of father that bestowed her or of the husband to whom shee was bestowed in marriage she is bound to performe her vow The Apostle teacheth that the woman which hath an husband is bound by the Law to her husband so long as he liueth but if hee be dead shee is loosed from the law of her husband Rom. 7 2. As shee is free to vow so he is bound to pay that which he hath vowed because the promise was voluntary and free and there is none can make it voide Lastly the widow must not thinke her selfe discharged by her new or second marriage but the time of making her vow to wit in her widowhood must be considered and remembred But such as are cut of the fathers power or by death of the husband set free must pay their vowes to the most High without denying or delaying or diminishing what they haue solemnely and aduisedly vowed From hence we may learne how to answere sundry particular questions touching the vowing of men and women Obiect And first the question may be asked what if it be the vow of a sonne or of a daughter vnder their father or one any way vnder the power of another as of a seruant vnder his Master shall that vow be good or such person be bound to performe it I answere Answ a vow must be of things in our owne power but hee that is in the power of his father and of his master is not at his owne hand his will dependeth vpon the wil pleasure of another and therefore Ionathan telleth his father that Dauid had asked leaue of him to goe to Bethlehem 1 Sam. 20 28 for their family had a sacrifice to offer in that citty If then being the seruant of Saul he would not presume to go before he had obtayned leaue of the Kings sonne doubtlesse such vowes are to be held vnlawfull vnlesse his gouernour confirme it or he that hath vowed ratify it when he commeth to be at his owne hand Againe it may be demanded whether such do not sin Quest as vow being in the power of others in not performing their vow True it is they ought not to haue vowed but hauing made the vow do they not sinne except they performe it Answer I answere they sinne in vowing but they do not sinne in their not performing of it wherefore Moses saith afterward The Lord shal forgiue her he meaneth not her forbearing to performe the vow forasmuch as if she should performe it she should set at nought her fathers power authority which God by no meanes will suffer and consequently adde sinne vnto sinne but God will pardon her rash and vnaduised vow which shee had vttered The doctrine from the first words is this Doctrine Vowes to be made to God lawfully or vnlawfully to be preserued that vowes made to God lawfully are to bee performed Deut. 23.21 Psal 76 11 and 66.13 and 50 14 Deu. 12 17. This is further confirmed vnto vs by sundry examples of the
11 13 They died in faith and receiued not the promises but saw them afarre off and beleeued them and receiued them thankefully and confessed that they were strangers and pilgrims on the earth Strangers be not inhabitants and trauailers bee not liegers and continuers in one place This should teach vs to vse this world as though wee vsed it not to buy as though wee possessed not considering that the fashion of this world goeth away and the glory of man fadeth as the flower Wee must cast off all lettes that may stay and hinder vs in our iourney like vnto trauellers who will carry nothing with them in the way but that which may helpe and further them to their iourneyes end If they finde by experience any thing to clogge them they wil cast it from them as the blinde man cast away his cloke Marke 10 50 that he might runne with speed to him that called him and rather lose their present profite then lacke the place of blessednesse to which wee are going For our light affliction which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glory while we looke not on the things which are seene but on the things which are not seene for the things which are seene are temporall but the things which are not seene are eternall Let vs therefore learne contentation of heart in euery estate of life which GOD will bring vpon vs. Let vs while wee conuerse vpon the earth haue our conuersation in Heauen and liue as citizens of that kingdome accounting our selues heere to bee from home esteeming this life a place of banishment and sighing to bee deliuered from the bondage of corruption and restored to the glorious liberty of the sonnes of God Wee all desire to inherite Gods kingdome as Balaam desired to dye the death of the righteous but we would not willingly bee soiourners heere Soiourning importeth a temporary abode not a setled life but a passing forward in hope of translatiō to a better estate we must all embrace and receiue this as a ruled case A citizen of heauen is a pilgrim on the earth that euery citizen of Heauen is a pilgrim on earth Genes 47 9. 1 Chronic. 29 15. 1 Peter 1 17 and 2 11 12. If then we desire to be citizens of Gods kingdome we must behaue our selues as pilgrims on the earth Wee are as it were exiles and banished men in a forreine land ought we not then to desire earnestly and heartily to come into our owne countrey and among our own people Whosoeuer hath a rich patrimony in his own country great wealth much honour noble friends and is forced for a season to soiourne in a strange land among strangers nay enemies where he is euilly intreated reproched reuiled disturbed and persecuted on euery side certainely he will set his heart and affections vpon nothing there but all his mInde is set vpon his countrey desiring aboue all things to returne and come againe thither Thus it ought to be with vs our countrey is in heauen where wee haue an euerlasting inheritance and an incorruptible treasure and are pilgrims vpon the earth where wee are hated and assaulted by Satan the world and the flesh and are dayly subiect to sundry troubles and infirmities What folly therefore is it to place our happinesse and felicity vpon the earth and to set our hearts vpon earthly things Vse 3 Thirdly the people of God during their abode in the wildernesse after they were called out of the bondage of Egypt did not go forward toward the land of Canaan with a constant and a setled course but made many stayes and delayes sometimes they marched forward with a couragious resolution vnder the banner of God and his seruant Moses and sometimes they retired backward by the way of the red sea toward Egypt and often wished themselues againe in Egypt When they remembred the fish which they did eate in Egypt freely the cucumbers and the melons and the leekes the onions and the garlicke Numb 14 25 and 11 5. These doe the Iewes delight in to this day which maketh them loathsome and vnsauory which dyet theyr fathers learned in Egypt So it is with vs being called with an holy calling to the knowledge of the Gospel True it is we doe heere runne for a prize this life is the race the runner in it is euery true Christian the Angels are the beholders eternall life is the Crown for which we striue the high Iudge of all is God the enemies that seeke to subuert and supplant vs are Satan the world and our corruptions against which wee are to wrastle with might and maine as for life and death yet we beginne slowly and set forward faintly and being entred into the way wee make many starting-holes that stay vs in our course that we do not proceed with such a good courage and setled resolution as becommeth vs. The truth hereof we may behold in all the faithfull throughout all ages of the Church who haue found hard beginnings in their first calling an vnwillingnes to yeeld a difficulty to resolue an vntowardnesse to enter a backwardnesse to proceede and a dulnesse to perseuere The Lord appeared vnto Moses in a flame of fire out of the midst of a bush and called him to speake to Pharaoh and to bring his people the children of Israel out of Egypt Exodus 3 2 and 4 1 but he maketh many exceptions and replyes to the call of God And to the end to pull his necke out of the yoke sometimes hee alledged theit infidelity that they will not beleeue that GOD appeared vnto him sometimes he obiecteth his owne infirmity that he was not eloquent but slow of speach slow of tongue and sometimes he breaketh out into open obstinacy denying to yeeld vnto the voyce of God saying Send by the hand of him whom thou shouldest send So Ieremy had many excuses and exceptions when the word of the Lord came vnto him that hee had sanctified and ordayned him to bee a Prophet vnto the Nations for he replyed by and by O Lord God behold I cannot speake for I am a childe Ier 1 3 The like we see in Ionah who fledde from the presence of God because of the charge enioyned to him to go to Nineue Ionah 1 3. Lot albeit a righteous man whose heart was grieued for the vncleane conuersation of the Sodomites yet being called to depart out of Sodome did linger and loyter behinde in his departure his pleasures whispered him in one eare and his profits rounded him in the other so that he prolonged the time and the Angels caught him his wife and two daughters by the hand the Lord being merciful vnto him they brought him forth and set him without the city Gen. 19 16. The disciples that were called of Christ made sundry delayes one would first goe and bury his father and afterward hee would returne and attend vpon Christ Luke 9 39 another would first
them with an heauier burthen and thrust them quite downe that are ready euen to fall This the Prophet condemneth Psal 69 26 27. This is a note of extreme hatred and malice and yet how many are there among vs that liue in the bosome of the Church who make the miseries of others as a game and pastime to refresh themselues reuiling reproching with most bitter taunts and tearmes of infamy such as lie vnder the crosse as those passengers that mocked Christ hanging on the Crosse Let all such remember the wise counsell of the wise man in sundry places of the Prouerbes chap. 11 8. 24 16 17 18. Where he sheweth that howsoeuer the faithfull may fall into many aduersities yet their aduersaries are not to triumph ouer thē and tread them vnder their feet as dung of the earth no nor shew signes of mirth gladnes in their affliction lest the Lord who pondreth the spirits lay the same affliction vpon them So then to reioyce at the misery of another that he may haue sorrow vpon sorrow is the ready way to bring misery and draw Gods plagues vpon our selues and therefore if at any time we see them sinke downe in affliction as vnder a burden it is our parts not onely to pitty them but to comfort and releeue them who are commanded to raise vp the Asse of our enemy that is fallen downe as we see in the law of Moses Thou knowest our trouble how our fathers went downe into Egypt Hitherto we haue handled the strength of the reason now let vs consider the truth of the words which set foorth the miseries and afflictions of the Church of God Doctrine Many are the afflictions laid vpon the Church by the enemies thereof From hence we learne that the afflictions of the church are many the troubles that it endureth at the hands of euill men are very great True it is the people of God are endued with the first fruites of the Spirit and are reserued vnto a kingdome yet if wee will liue with him we must first die with him if we will reigne with him we must first suffer with him if we will haue him wipe away all our teares in heauen wee must first shed them on earth This is expresly taught Psal 34 19. So the Apostle Iames chap. 1 2. 1 Cor. 4 9. 2 Cor. 11 23 24 25 26. This was the estate of the whole Church of the Hebrewes described Heb. 11 35 36 37 38. This we might farther consider in the examples of the Patriarkes Abraham Isaac Iacob Iob Ioseph Dauid Ieremy and sundry others whose liues are a plentifull store-house to testifie this truth that the people of God doe many times endure manifold afflictions from euill men The reasons are euident First the enemies Reason 1 of the Church know not the Father neither Iesus Christ his Sonne They haue nothing to stop and to stay their fury and violence being stirred vp by their owne malice and set on fire of hell This is it we reade Ioh. 16 2 3. They shall excommunicate you yea the time shall come that whosoeuer killeth you will thinke that hee doth God seruice and these things will they doe because they haue not knowne the Father nor mee For whatsoeuer their pretence be yet their rage against the seruants of God proceedeth from their ignorance of God 1 Cor. 2 8. and instigation of the diuell who beareth all the sway in their harts Therefore Christ saith Reuel 2 10. Behold it shall come to passe that the diuell shall cast some of you into prison that ye may be tried Howsoeuer thē they beare themselues oftentimes in hand that they do well yet whensoeuer they take crafty counsell against the innocent the suggestion is of the diuell when they giue their tongues to lying and cursed speaking they are thrust forward by the father of lies when their hearts are inflamed with malice the diuell is as the bellowes to blow the coales Finally whensoeuer they worke iniuriously against the Saints of God hee is the master of the mischiefe and of him in the end they shall receiue their wages Againe the delight of Gods people is to Reason 2 follow goodnesse Now so long as the diuell is in the world and his instruments stirred vp by him that walke after the vanities of their own minde and the corruptions of their own hart so long they will alwayes malice and abhorre the seruants of God wherein it seemeth to them strange that wee run not with them into the same excesse of riot therfore speake they euill of vs which shall giue accounts to him that is ready to iudge the quicke and dead 1 Pet. 4 4 5. The Spirit of God teacheth this from the beginning I will put enmity betweene thee and the woman and betweene thy seede and her seed he shall breake thy head and thou shalt bruise his heele Where we see there is and there must be alwayes a perpetuall opposition and enmity betweene beleeuers and hypocrites betweene the godly the vngodly The world hateth them that are chosen out of the world Iohn 15 19. Thus it was in Abrahams family which was the Church of God where he that was borne after the flesh persecuted him that was borne after the Spirit euen so it is now Gal. 4 29. Heereunto Salomon had respect when he saide A wicked man is abhomination to the iust and he that is vpright in his way is abhomination to the wicked Prou. 29 27. The vses now to bee considered are these First wee must learne heereby that afflictions Vse 1 are not simply euill neither shall they be able to separate vs from God as we see Rom. 8.35 28 38 39. Who shall separate vs from the loue of Christ Shall tribulation or anguish or persecution or famine or nakednesse or perill or sword as it is written for thy sake are we killed all day long we are counted as sheepe for the slaughter Neuerthelesse in all these things we are more then conquerers through him that loued vs. Where we see that seeing it is the lot of the righteous to suffer persecution he concludeth it shall neuer be able to separate vs frō the loue of God which is in Christ Iesus our Lord. For God giueth to all those that are his a sanctified vse of the Crosse who disposeth all things to worke the best to them that loue God euen to them that are called of his purpose This is the vnspeakable mercy of God Iob 33 1◠16 17. that maketh not onely the Ministery of the word the vse of the sacraments the grace of prayer and such like exercises of our holy religion turne to our good but blesseth the bitter cup of the greatest afflictions that is offered vs to drinke to be vnto vs the medicine of the soule the triall of faith the mortifying of corruption the schoole house of humility the preaching of repentance the renouncing of the world the taming of the flesh and
the stirring of vs vp to prayer We may now comfortably conclude to our owne consciences with the same Apostle I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shal be able to separate vs from the loue of God Let vs know then there is great vse of the crosse beeing assured that tribulation bringeth forth patience patience experience â—om 5 5 4 5. and experience hope and hope maketh not ashamed because the loue of God is shed abroad in our harts by the holy Ghost which is giuen vnto vs. Vse 2 Secondly we learne heereby not to promise to our selues worldly peace prosperity but prepare to endure the crosse before it cometh and know that the end of one crosse is the beginning of another while we liue heere We must not looke to finde heauen vpon earth we must not dreme of the victory before we fight We think of receiuing the prize but we wold not run the race We would put on the crown but we shun the crosse like those foolish husbandmen that would receiue the fruites of the earth but care not for the labour And surely the reason why we are many waies impatient vnder the crosse murmure vnder the mighty hand of God is because wee are vnprepared vnprouided to beare any storme or endure any triall We must not thinke to liue at ease and pleasure but know that whosoeuer taketh not vp his crosse cometh after Christ cannot be his Disciple So Paul teacheth Timothy Thou hast fully knowne my faith and my patience my persecutions which came vnto me but from them all the Lord deliuered me yea and all that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3 10 12. For as the head was first crowned with thornes so the members must not looke to liue in pleasures Lastly be not offended at the great afflictions Vse 3 that oftentimes we heare to befall the faithfull or we see to be vpon such as feare God let vs not maruaile and wonder at it as at some rare and strange thing much lesse should wee start backe from our profession for the persecutions and fiery trials that come vpon the Church Therfore the Apostle Iohn saith Maruaile not my brethren Iohn 4 13. though this world hate you nay rather we haue cause to reioyce that God vouchsafeth vs this honor not only to beleeue in him but to suffer for his Name This made Paul say Acts 21 13. being entreated that hee would not go vp to Ierusalem What do ye weeping and breaking mine heart For I am ready not to be bound onely but also to die at Ierusalem for the Name of the Lord Iesus Doubtlesse if we were of the world the world would loue his owne but because we are chosen out of the world therefore the world hateth vs. It is noted to the euerlasting praise of the Apostles Acts 5 21. Heb. 10 33 34. Cast not away therfore your confidence which hath great recompence of reward God hath no need of vs to maintaine his glory he is able to maintaine it without vs therefore it is a great priuiledge and prerogatiue that God calleth vs out to suffer for his Names sake Besides such and so great are our infirmities that the Lord might worthily make vs suffer for our owne sins and bring shame and confusion of faces vpon vs according to our owne deseruings Now in that he mercifully passeth ouer our faults and frailties couereth our transgressions and maketh vs suffer taunts reproches persecutions for his truth and Gospel it is a great honour and dignity whereunto he exalteth and aduanceth vs and therefore our Sauiour saith Blessed shall ye be when men reuile and persecute you say all manner of euill against you for my sake falsly reioyce and be glad for great is your reward in heauen Mat. 5 11 12. Wherfore let vs not shrinke backe for trouble but reioyce in our sufferings and praise God for our afflictions Ver. 16. But when we cried vnto the Lord he heard our voice therefore let vs passe through thy Country Heere we haue the third reason vsed to the Edomites to perswade them to giue them passage drawne from an experience of Gods helpe who seeing their misery and hearing their gronings brought them out of the land of Egypt out of the house of bondage Now it would argue great cruelty to forsake those and leaue them in their affliction The strength of the reason of whoÌ„ God hath taken the protection If then God haue helped vs do not you deny vs helpe but God hath helped vs therfore deny not vs your helpe Thus the gracious dealing of God is propounded for their imitation This is a forcible and effectuall reason teaching vs this Doctrine Doctrine The consideratioÌ„ of Gods loue to his children must moue vs to mercy that the consideration of Gods loue mercy shewed to his childreÌ„ must moue vs to mercy The truth hereof hath the consent and agreement of many other Scriptures Hereunto cometh the exhortation of Moses Deut. 10.17 18 19. The Lord your God is God of Gods and the Lord of Lords a great God mighty and terrible who doth right vnto the fatherlesse and widow loueth the stranger giueth him food and raiment Loue ye therefore the stranger for yee were strangers in the Land of Egypt Thus the Apostle reasoneth 1 Ioh. 4 9 11. God hath manifested his loue in sending his onely begotten Sonne into this world that we might liue thorough him Beloued if God so loued vs wee ought also to loue one another Wher we see he perswadeth to brotherly loue in respect of the experience which we haue of the free loue of God toward our selues So our Sauiour concludes Lu. 6 36. Be ye therefore mercifull as your Father also is mercifull Hereunto cometh that which we reade in the Apostle Iohn in another place Hereby haue we perceiued loue that he laid downe his life for vs therefore wee ought also to lay downe our liues for the brethren 1 Iohn 3 8 16. There is nothing more effectuall to perswade brethren to vnity among themselues theÌ„ to know they haue a gentle father that loueth them all Nothing is able to binde faster those that are fellow-seruants in one family to seeke the mutuall good one of another then to consider they haue a good master carefull of the good of them all to giue them their portion in due season Reason 1 The reasons are euident First we are bound to follow the example of God which must be our direction and instruction This the Apostle teacheth Phil. 2 5 where he exhorteth to humility and lowlinesse of minde from the example of Christ Let the same minde be in you that was euen in Christ Iesus And the Apostle in the Epistle to the Hebrewes chap. 11.32 hauing propounded the examples of the
come yet his death was as forcible froÌ„ the beginning of the world is now also as auaileable and effectuall and shal be euer hereafter to the end of the world as when he hung vpon the Crosse in the dayes of his Passion and when the blood really streamed and issued out of his body The Israelites in the time of the Law were the children of God heires of eternall life and had the promises of saluation as well as we vnder the Gospel God did not seed them and fat them as swine in a stye but vnder certaine figures and types hee gaue them a taste of heauenly things The offering of bruite beasts in sacrifice was a signe that they were made partakers of the redemption wrought by the blood of Christ which was shed to wash away our sinnes Vnder the promise of giuing theÌ„ the earthly Canaan so often remeÌ„bred he gaue theÌ„ a taste representation of the heauenly inheritance The aboundance of temporall blessings was a pledge and earnest penny to them of the life eternall they hauing the same faith Ephe. 4.4 5. 1 Cor. 10. â— 4. the same Father the same spiritual meat the same spirituall drinke the same Lord the same hope the same heauen the same Christ that wee haue Albeit Gal. 4.1.2 3.4 they were as little children vnder tutors and gouernours and were taught in rude manner by shadowes and ceremonies which are as certaine pictures and looking glasses to behold the outward manner of his dispensation whereas wee are come to mans estate in comparison of them and behold Iesus Christ openly in the face we know his death resurrection ascension and opening the kingdome of heauen to vs. Therefore our Sauiour saith Ioh. 8.56 Your father AbrahaÌ„ reioyced to see my day and he saw it and was glad Heb. 11 13 14 15 16. So the Apostle to the Hebrewes sayth That the Fathers dyed in faith and receiued not the things promised but saw them afarre off beleeued them receiued them thankefully confessed that they were Pilgrims and strangers on the earth so that they iudged the promises made to them to bee spirituall and expected more then temporall blessings This is one point which we are to learne and imprint in our mindes touching the Iewes who had an image of the serpents lifted vp to teach them the doctrine of Christ hanging on the crosse If then the vnbeleeuing Iewes in these dayes blaspheme Christ crucified account the blood of the new Testament an vnholy thing and vnpossible to giue saluation let theÌ„ know that their fathers receiued life and recouered health by a brazen serpent an image without life and motion the meaning signification heereof were not hard but easie to gather sauing that the Apostle teacheth that their mindes are obstinate and that a veile is laid ouer their hearts in reading the old Testament so that they vnderstand nothing c. 1 Corin. 3 14. Thus doth God send them strong delusions that they should beleeue lies that all they might be damned which beleeued not the truth but had pleasure in vnrighteousnesse 2 Thess 2 11 12. Thus then we see that the Couenant which GOD made with man to be gracious and fauourable vnto them is one in substance and matter seeing there is but one God 1 Tim. 2 5. one Mediatour betweene God and man one faith one meane of reconciliation and one way of saluation to all that are saued and haue bin saued from the beginning Christ Iesus was appointed ouer all things to be the head of the Church by whom all the body is coupled and knit together Eph. 1 22 4 16. He is the way the truth and the life no man cometh to the Father but by him Iohn 1 18 and 14 6. All therefore he being onely the way as well vnder the Law as vnder the Gospel who were to be saued had respect to the only Mediatour Christ by whom alone they were reconciled to God and saued by faith The differences betweene the Iewes and vs were onely in certaine circumstances in promising of corporall benefits in giuing them outward signes and oblations in propounding things more obscurely and darkely in restraining his gifts and in limiting them to the Iewish Nation whereas otherwise the old and new couenant agree together not only in the Author of them which is God and in the Mediatour of them which is Christ but in the promises of grace touching remission of sinnes and euerlasting life to bee freely giuen for Christs fake and in the condition in respect of man that we should walke before him vprightly beleeue the Gospel vnfainedly Vse 2 Secondly we obserue from this similitude the naturall estate and condition of all mankinde what it is wee are all naturally stung with the poison of the olde serpent and the wound is mortall All the Israelites that were bitten by the fiery serpents whether deeply or but a â—ittle whether more or lesse whether once or often dyed the death if they vsed not the remedy ordained of God albeit the wound were slender and shalow So such as looke not on Christ hanging on the Crosse are sure to fall into damnation The guilt of sin is as the poyson of a serpent this we haue drawne froÌ„ our first parents by whose offence we are culpable of iudgement We are all stung with it vnto death The wound is so deep deadly that we are guilty of the transgression of Adam being in his loynes We haue the spawne and seed of all sinne in vs we are corrupt in soule and body we are prone to fall into the most dangerous and desperate sins The Israelites felt the anguish of the paine and the danger of death otherwise they would neuer haue looked vp to the brazen serpent If the sicke man finde not the want of his health feele not the greefe of his sicknesse feare not the losse of his life he wil neuer seeke to the Physition for ease and recouery And indeed what should it haue auailed these distressed Iewes to haue any recourse to the brazen ferpent vnlesse they had perceiued themselues to be stung euen to death and no other way or remedy to procure their deliuerance So it behooueth all of vs to haue a liuely and sencible feeling of our spirituall wounds We must know that sinne is as a poyson to the soule and the Law giueth strength to sinne We must be greeued for our sins which draw vpon vs the losse of Gods fauour more then for the lacke and losse of bodily health Let vs not therefore make a mock of sin We see no man will dally or delight in poyson no poyson is so dangerous to the body as sin is to the soule Let vs beware of the wiles and subtilties of the old serpent lest as he beguiled Eue through his craftinesse so hee corrupt our mindes from the simplicity that is in Christ 2 Cor. 11â— carry vs headlong to destruction and damnation of soule and
life Alas saith one how hard are these times we suffer pouerty penury and great misery O woful and wretched times saith another the plague is in such a place it is come neere our dwellings we may looke for it euery day to sweepe vs away how shall we do in these extremities or whither shall wee turne our heads from these troubles Neuerthelesse we must know that a man may be free from all these distresses yet liue in the greatest dangers We may haue peace and plenty we may enioy health and liberty we may abound in riches prosperity yet be possessed and compassed about with a thousand plagues more fearfull What times are most dangerous more deadly and more dangerous then the pestilence sword and famine which trouble vs so much and bring vs to our wits end Let vs take heed of our corrupt iudgement of the times and learne more to feare men that liue in prosperity then such as sinke down into aduersity inasmuch as their tentations are more strong effectuall Prosperity ease peace and riches haue turned through our corruption to be the pests and poison of the Church This the wise man teacheth Prou. 1 32. Ease slayeth thee foolish and the prosperity of fooles destroyeth them It is therefore a great mercy of God when he teacheth his children to stand vpright in this slippery way and that they make them not their bane which are giuen them as a blessing Hee setteth before their eies the dayly changes of all things vnder the Sunne and assureth them that nothing continueth in one estate hee frameth them to the contempt of the worlde and setleth their hearts to desire no more then their most wise and prouident Father thinketh meete for them He teacheth them that the most beautifull flowers do fade and lose the glory which for a time they had They see riches to bee vncertaine and deceiâ—full healâ—h to bee changeable our friends and acquaintance subiect to death and al humane things to be transitory vain and soon flitting away By al these meditations it pleaseth God to stay vp his people that they fall not from him in their prosperity Secondly it should teach vs to vse patience Vse 2 vnder the crosse and wisely to beare al the afflictions that God seeth good to lay vpon vs. We see by experience that peace and plenty haue done the Church more harme then wars and bloudy persecutions not that Gods blessings are hurtful and pernicious of themselues but by reason of our corrupt nature which is ready to turne his blessings into curses and his great mercies into so many plagues This wee see in the example of the Sodomites they dwelled in a fruitful soyle like the garden of Eden which God planted and therein placed our first parents but they became exceeding sinners and abused the blessings of God to their owne confusion Gen. 13 10. How farre prosperity abundance make vs to forget God consider in the examples of Nebuchadnezzar Herod Dan. 4 27. Acts 12.22 Haman and sundry others Iob feared that his sonnes in their feasting and banquetting had blasphemed God Iob 1 5. It appeareth in the parable of the rich man that made a feast sent out his messengers to inuite his guests Luke 14 19. that they refused to come and pretended sundry excuses one had hyred a farme another had bought fiue yoke of oxen another had married a wife he could not come wherby our Sauiour sheweth what causes commonly they are that withdraw and withhold mens minds from obeying Gods word embracing the Gospell to wit the cares of the world the commodities of this life the deceitfulnes of riches the pleasures of the flesh the study of earthly things these were such ranke thornes that they choaked all heauenly meditations hindred the growth of spirituall graces these brought a fogginesse vpon the soule and wrought in them a forgetfulnes of God Wherfore let vs not murmure and repine vnder the crosse but stoope down vnder his mighty hand who sendeth his correction for our good that we should not perish and be condemned with the world Heb 12 7. Psal 119 71. 1 Cor. 11 31. He doth not take pleasure and pastime in punishing of vs but as a louing father he respecteth onely our benefit Hee hath many wayes to deliuer vs promiseth that our afflictions shall not bee aboue our strength but haue a good end and an happy yssue We must be content with the Lords doings and know that he will sanctifie the afflictions of our bodies to the comfort of our soules whilest those that flow in earthly blessings and abound in outward prosperity do forget God that made them and runne on in the pride of their hearts to vnthankfulnesse against God Vse 3 Thirdly let vs not be deceiued with sinfull pleasures when the baite is offered and the net pitched before vs to take vs with the hooke and to catch vs in the snare but bee carefull to reiect and refuse whatsoeuer tempteth vs vnto euill Pleasures are of two sorts some are simply vnlawfull and not to be vsed at all being directly contrary to the word of God Such are the pleasures that carnall men take in eating till they surfet and in drinking till they are drunken such are the pleasures that whoremongers take in adultery fornication and vncleannesse Others are of themselues indifferent and in their owne Nature neyther good nor euill but according as they are vsed as hunting hawking and other lawfull recreations and euen these when they take vp all our thoughts and thrust out better things out of the doores are called thorns in the parable of the Sower as wel as vnlawfull pleasures Luk. 8 14. There is nothing doeth so much choake the word of God as the pleasures of the flesh nothing causeth vs so soone to forget it nothing maketh vs so soon weary and loath to heare it as the desire to follow and pursue after our delights so that it standeth vs vpon to cut them vp and to pull them out of the ground of our hearts We see men wil not suffer briars and bushes to spring vp where their corne shold grow much more it is required of vs to rid our hearts of all occasions and allurements vnto sinne The Faith of Moses is commended that hee refused to be called the sonne of Pharaohs daughter Heb. 11 24 25 and chose rather to suffer aduersity with the people of God then to inioy the pleasures of sin for a season esteeming the rebuke of Christ greater riches then the treasures of Egypt for hee had respect vnto the recompence of the reward Let vs therefore shake off al pleasures of sinne not onely such as are in themselues vngodly and vnlawfull but all other whatsoeuer when they become clogs and incumberances vnto vs and hinder vs in the duties of our callings Many indeed are drawn and driuen from the word by trouble and persecution Prosperity is more dangerous