point required to make a good worke is that it bee done to Gods glory 1. Cor. 10.31 If we haue any other by-respects ayming at our owne glory or the applause of the world or the satisfying of Gods iustice or the merit of eternall life or any such corrupt and crooked ends wee lose all our labour our works cannot come vp in account before him It is the common and corrupt iudgement of the common sort that Papists abound in good workes but let vs try them by these rules we shall quickely and easily find them what they are failing in the matter and manner and in the maine and principall end of well-doing Now to conclude euery one must doe these good works euery one must be as a tree planted in the garden of God and bring forth the fruits of righteousnesse that he may be glorified Esay 61.3 It is a receiued opinion among many that none can doe good works but rich men as if there were no good workes but almes for they haue no taste in any thing else but that which is giuen them Thus doe the poore cast off all doing of good works from themselues vpon the richer sort that so they may receiue somwhat True it is almes are one good worke but yet not the only good work nor yet the chiefe and principal For the poore may do good works nay must do them as wel as the rich The workes of the first Table are the best works the greatest works these they may doe as well as others To haue a care to know God to beleeue in him to loue him aboue all to feare him to hope in him to stay our selues vpon him to approue our selues in his sight to worship him with the heart to confesse him with the mouth to pray vnto him earnestly to heare his word attentiuely to receiue the Sacraments reuerently and such like diuine and deuout exercises are all of them good workes great workes gracious workes approoued of God and these may the poore performe And that the Scripture auoucheth and God alloweth these for good works appeareth in the example of Abraham mentioned by the Apostle Iames. chap 2.21 Was not Abraham our father iustified by works when he offered Isaac his sonne vpon the altar He shewed himselfe to be a iustified man by his good workes and was called the friend of God â—â—â—se 23. â—â—â—se 12. Thus did his faith worke together with his workes But what were his good works were they his almes-deeds and shewing mercy to the poore no he performed a good duty to God and preferred his loue to him before his loue to his sonne his onely sonne euen Isaac whom he loued the sonne of promise the sonne in whom the nations of the world should be blessed Thus must all men doe good workes thus the poorest sort are not exempted or priuiledged from shewing forth these good workes and testifying their faith by these fruites So then when we heare of the necessity of the dignity and value of good workes let no man thinke it belongeth nothing to him but euery man be encouraged to set vpon the doing of them â—â—th 5 16. that our light may so shine before men that they seeing our good works may glorifie our Father which is in heauen 84 This was the dedication of the altar in the day when it was annointed by the Princes of Israel twelue chargers of siluer twelue siluer bolles twelue spoones of gold 85 Each charger of siluer c. We shall not need to stand to speake particularly of euery Princes offering because as we noted before the same things are repeated the offerings are the same the matter is the same the forme and ende the same the price and value the same the difference standeth onely in a description of the time when they were offered and of the person who offered described by his name by his father and by his tribe Nowe in casting vppe the value of all these offerings and setting downe the totall summe appeareth the greatnesse of their riches For had they not beene much blessed that way they could not haue continued to bestow so bountifully vpon the Tabernacle These they attained vnto partly by their own labour and partly by entring into the labours of others For at their departure out of the land of Egypt Exod. 12.36 they borrowed iewels of siluer and iewels of gold and rayment at what time no doubt they carried with them the chiefe wealth and treasure of Egypt spoyled the Egyptians which God gaue to his people as a recompence of all their troubles The doctrine Doctrine from hence ariseth to bee this that the blessings of this life are oftentimes bestowed vpon Gods children Earthly blessings are oftentimes in the possession of gods children He giueth them riches honours dignities preferments house land peace and prosperity at his owne pleasure We haue the examples of Abraham Lot their substance was so greatly encreased that they could not dwell together the heardmen of their cattell stroue and contended one against another Gen. 13.7 and Abrahams seruant sent to take a wife for Isaac Gen. 24.35 telleth that the Lord had blessed his master greatly and had giuen him flocks and heards and siluer and gold men seruants and maid-seruants and Camels and Asses Gen. 24 35. Iob was a iust and an vpright man one that feared God and eschewed euil and this man was the greatest of all the men of the East cha 1.1 2.3 and 31 24 25. his wealth was great and his hand had gotten much The like we might say of many godly kings as of Dauid Salomon Hezekiah Iehoshaphat Iosiah of Mordecai and Ester of Ioseph and of Iacob And in the New Testament mention is made of Ioanna the wife of Chuza Herods steward and Susanna and many others who ministred vnto Christ of their substance Luk. 8.3 Of Lazarus the friend of Christ and Mary who entertained him often in her house Luk. 10.38 Of Ioseph of Arimathea a rich man Matth. 27.57 an honourable counsellour Mar. 15.43 he was a good man and aiust Luk. 23.50 which also waited for the kingdome of God Of Onesiphorus who often refreshed Paul was not ashamed of his chaine 2 Tim. 1.16 and many other of all estates some rich some noble some wise some mighty and of great account 1 Cor. 1.26 For hereby the Lord sheweth what he can Reason 1 do so often as it pleaseth him to bestow them True it is sometimes he denieth euen to those that are most highly in his fauour these outward and earthly blessings howbeit it is not because he is not able to enrich them For as Moses prayeth the Lord to spare his people lest the enemies should say he destroyed them in the wildernesse Deut 9.28 Exod. 32.12 Num. 14.13 because he was not able to bring them into the land of promise so he bestoweth many times wealth and substance vpon his children lest the enemies should say it was
countenance vpon vs thou wilt put gladnes in my hart c. And in another place Whom haue I in heauen but thee and there is none vpon earth that I desire besides thee God is the strength of my heart my portion for euer Let vs say with the Apostle I count all things but losse for the excellency of the knowledge of Christ Iesus my Lord c. Behold the holy affectioÌ„ of this seruant of God he suffered the losse of all things that he might win Christ We are content to suffer the losse of Christ that we may win the world like to the Gadarenes Paul accounted the losse of these earthly things to be a gaine vnto him we account the gaine of Christ to be a losse He esteemed all earthly things in comparison of heauenly to be no better then dung wee do so minde earth and earthly things that we esteeme and prize spirituall things as dung in comparison of them This is the common corruption of our times we spend our daies and strength in seeking getting holding riches honours pleasures and such like so that wee haue little leysure to thinke vpon the grace of God and the peace of a good conscience And yet notwithstanding set downe this as a sure rule that we haue no promise to attaine any earthly blessings without these Againe God is most ready and willing to giue these if we were as willing to receiue them and certainly we should neuer want them if we were not wanting vnto our selues Lastly obserue that the true happines of a Christian man consisteth in the fauour loue Vse 3 of God and the peace of a good conscience Here is matter of great comfort and consolation to al Gods Children in the midst of al the miseries of this mortall life because whatsoeuer befalleth vs here though we lie vnder the crosse or rather a multitude of crosses yet neither death nor life nor Angels Rom. 8 38. nor principalities nor power nor things present nor things to come shall be able to make vs miserable or to separate vs froÌ„ the loue of God being once in his fauour Hence it is that Salomon calleth a good conscience a continuall feast Prou. 15 15. This is the onely thing that maketh a man truely happy the feeling of Gods loue and the peace of a good conscience purified by the blood of Christ without this loue there can bee no peace without this peace there can be no happinesse Woe therfore be to all the vngodly there is no grace in them and there can be no peace for them Esay 57 20 21. who are like the troubled sea wheÌ„ it cannot rest whose waters cast vp mire and dirt For seeing they are not at peace with God they cannot be at peace with any of the creatures They cannot assure themselues to finde rest and quietnesse any where The Angels fight against them and are ready to destroy them The beasts of the field are their enemies The stones in the streete are ready to rise vp against them and euery creature is armed for their destruction conspire with their Creatour for their ouerthrow For no creature can be a friend vnto them that are not at peace vnity with God Nay they haue warre within their owne bosomes and bowels and themselues are set against themselues The estate of a wicked man is an vnhappy life though they be commonly accounted the most happy men in the world for the meanest and poorest seruant of God that liueth in his feare and dieth in his fauour is a thousand times more happy then he It is the grace of God that maketh blessed it is the want of grace that maketh wretched and miserable Iam. 2 23. Abraham beeing iustified by faith which was imputed vnto him for righteousnesse was called the friend of God but the vngodly wanting faith and the righteousnesse of Christ are no otherwise accounted off then as the enemies of God Ver. 25. And they shall put my Name vpon c. This is the second part of the blessing which as we haue said may be called the blessing of the blessing For by putting on of hands they must assure the people of Gods blessing ratifying indeed the words of their mouthes Now laying on of hands was vsed foure waies first Wherein imposition of hands was vsed in healing of the sicke Luke 4 40. Mark 16 18. Secondly in the ordaining of Ministers Acts 13 3. and 6 6. 1 Tim. 4 14. 5 22. This rite vsed in the new Testament was practised in the olde and indeed was borrowed from thence Thirdly in bestowing the gifts of the holy Ghost Acts 8.17 and 19 5. Fourthly in blessing of children and of the people Gen. 48 14. Math. 19 13. Mark 10 13 Luk. 18 15. Heere it was vsed in blessing the people as an vndoubted signe of Gods fauour so that as the Priests pronounced the blessing so God would assuredly bring those blessings vpon them Hence we do learne that the worke of the Ministery shall not be vnfruitefull Doctrine but shall serue for the benefit of the people of God being accompanied with the blessing of God The blessing of God shall accompany the Ministery of his word When Paul planteth and Apollos watereth God giueth the encrease 1 Cor. 3 6. The Gospel is the power of God to saluation to euery one that beleeueth Rom. 1 16. He did long to see them that he might impart vnto them some spirituall gift that they might be established verse 11. and thereupon acknowledged himselfe to be a debter both to the Greekes and to the Barbarians verse 14. When Christ sent out his Apostles to preach the Gospel to all Nations after his resurrection he annexed this promise to their preaching Loe I am with you alwaies euen vnto the end of the world Math. 28 20. and heereby was their doctrine made powerfull and effectuall The history of the Acts is a most plentifull store-house of this truth where we see how the Apostles conuerted Iewes and Gentiles men and women rich and poore noble vnnoble Captaines Souldiers Iaylours Deputies Proselites Persecutors Pharisies it being a most powerful instrument and mighty through God to pull downe strong holds to cast downe imaginations 2 Cor. 10 â—â— and euery high thing that exalteth it selfe against the knowledge of God and to bring into captiuity euery thought to the obedience of Iesus Christ As then it is saide of the Sunne Psal 19 6. that his going foorth is from the ende of the heauen and his circuit vnto the ends of it there is nothing hid from the heate thereof so is the sound of the Word and the Ministery of it gone into all the world Rom. 10 1â— and their words vnto the ends of the earth so that the sauing knowledge of the Gospel did lay hold vpon the Parthians and Medes and Elamites and the dwellers in Mesopotamia and in Iudea Cappadocia in Pontus and Asia c.
many men of a proud and prophane spirit in our dayes For when the wife who ought to bee an helper vnto her husband shall with modesty and meeknesse of spirit it admonish him for the bettering of his estate for the benefite of his wealth for the comfort of his family anâ— for the profit of his owne soule to forsake his euill company to renounce his drunkennesse or other wickednesse wherein hee delighteth what is more common then for his companions to say vnto him Wilt thou bee ruled and gouerned by her Wilt thou endure her to be thy master Wilt thou suffer her to crow and to carpe ouer thee And thus while they think to become wise men they shew themselues fooles For are we wiser then our father Abraham who accounted it no reproofe or reproach vnto him to obey the counsell of his wife when she perswaded him to cast out the bondwoman and her sonne out of his house No woman in Scripture more renowned and commended for subiection and submission to her husband yet she gaue him good counsell to her great praise and Abraham is commanded to listen vnto it for God sayd vnto him In all that Sara shal say vnto thee heare hir voice Gen. 21 12. Away then with the pride peeuishnesse of all those that take it as a discredit vnto themselues to be put in minde of theyr duty by others and refuse all counsel whereof themselues are not the authors Let vs put on the spirit of humility and decke our selues inwardly wiâ—h lowlynesse of minde to hearken to euery one that can direct vs in the which is good On the other side it behooueth vs to beware of euill counsell and of euill counsellors for they are as the instruments of the diuell and lye in waite to entrap vs. It is impossible to be free from these sonnes of Belial we shall be assaulted by them and therefore thou must be so throughly prepared against them that if thy father that begate thee or thy mother that bare thee or thy wife that lyeth in thy bosome 〈◊〉 13 6. or thy friend that is as thy owne soule shall entice thee secretly or openly to any impiety against thy holy faith or obedience remember from what bâ—tter root it proceedeth and say vnto him as Christ did vnto Peter Come behinde me satan For when Peter began to disswade him from that gâ—eat worke vnto which the Father had sanctified him and sent him into the world he sayd vnto him Get thee behinde mee Satan thou art an offence vnto me because thou sauourest not the things that are of God but the things that are of men A notable example for vs all to follow when we are moued any way to dishonour our God and to wound our owne conscience by committing of sinne 15 And he vttered his Parable and said Balaam the son of â—eor hath saide and the man whose eyes weâ—e opâ—ned hath sâ—â—â—e 16 He hath said that heard the word of God hath the knowledge of the most High and saw the vision of the Almighty and being in a trance had his eyes vncouered 17 I see that but not now I behold it but not neere there shall come a Starre oâ—t of Iacob and a Scepter shall rise out of Isrâ—el and â—hall smite the coasts of Moâ—b and shall destroy all them that are behinde me 18 And Edom shall bee possessed and Seir shall be a possession to their enemies for Israel shall do valiantly 19 Hee also that shall haue Dominion shall bee of Iacob and shall destroy the remnant of the Citie 20 And when he looked on Amalek he vttered his Parable and sayde Amalek was the first of â—â—e Nations but his latter end shall come to destruction 21 And he looked on the Kenites and vttered his Parable and said Strong is thy dwelling place and put thy nest in the rocke 22 Neuerthelesse the Kenite shall bee spoyled so long as Ashur shal hold them câ—ptiue We haue shewed already that the prophesies of Balaam doe concerne either Israel or such as were strangers from the Common-wealth of Israel The prophesie belonging to the Israelites hath bene already handled Now Moses proceedeth to set downe other speciall prophesies which Balaam vttered concerning other particular Nations For it pleased God to vse the meanes and ministery of this wicked man to foretell the troubles and destruction that should come vpon them The first of all those prophesies is against the Moabites and Edomites the second against the Amalekites the third against the Kenites Against all these he prophesieth and foresheweth the ruines of their seuerall States and Dominions Now because al these were great weighty matters belonging to the subuersion not of priuate persons or families but of whole Countries and kingdomes he vseth that preface and introduction which he did before to procure credit and authority to his prophesy declaring that he was inspired by the Almighty to speake of which we haue spoken already in the beginning of this chapter Touching the prophesie against the Moabites and Edomites which is the fourth in number The fourth prophesie of Balaam and the first of those that concerne other nations that were strangers from Israel hee sheweth that the glory of the Israelites shall bee so great their dominion so large theyr kingdome so mighty and magnificent that it shal shake the Moabites Ammonites and Midianites and men of the East in peeces yea shal subdue Edom and enter into their Cities and country as their owne possession This shall be the victorious conquest of the Israelites whose glory is expressed by the name of a Starre and whose kingdome is vnderstoode by the name of the Scepter which is amplified in the beginning of the words and prooued in the end of them It is amplified by the preuenting of â—n obiection which is â—â—â—ting and may bee thus supplyed When shall this be Obiect Or is the time thereof neere that it should bee by and by looked for The answer Answer followeth I see and plainly perceiue the certain and vndoubted trueth thereof howbeit the season is not yet at hand thou O King hast no cause to feare it for it is not reserued for thy dayes bâ—t must be fulfilled after many generations For Dauid liued foure hundred years after the vttering and deliâ—ering of tâ—is prophesie in whom it was accomplished Thus he comforteth the King and declineth enuy against himselfe He proueth and confirmeth his prophesy by the courage and valour of the Israelites for they shall doe valiantly and destroy the enemies that remaine Now in this prophesie thus propounded wee are to obserue two things First thâ— interpretation of som things mentioned herein and then consider when it had his accomplishment and fulfilling which is the soundest way to vnderstaÌ„d a prophesy The words that require interpretation are in the end of the 17. verse It shall destroy all them that are behinde me Some reade them thus Shall destroy all the sonnes of Sheth
hands of all those that haue suffered and fostered it in others by their negligence in gouerning and remisnesse in punishing Wee heard this before in Ahab 1 Kings chapter 20. verse 42 who letting Benhadad goe free life must goe for life he should answer for the other We see this euidently in the example of olde Eli who not controlling and correcting his children when they sinned greeuously against the Lord is himself directly charged to haue committed those sinnes 1 Samuel chapter 2 vers 29 to honour his children aboue the Lord to make himselfe far of the first of all the Offerings and is punished with suddaine death by breaking of his neck So likewise shall the sinnes of sinful men that liue vnder our roofe and shroud themselues vnder our protectioÌ„ be required at our hands if we vphold them in their euill or do not punish them for their euill according vnto the meanes that God hath giuen vs. Lastly seeing God is well pleased appeased when sinne is taken away as the cause of Vse 3 his displeasure let vs not carry til the Magistrate draw the sword out of his sheathe but euery one turne vnto God and enter into iudgment with our selues that the Lord may not enter into iudgement with vs. We must be carefull to gaine and get God to be our friend The way is to forsake our sinne and to walke with God as being euer in his presence Can two walke together except they be agreed Let vs then reconcile ourselues to God and hee will be reconciled vnto vs Let vs draw neere vnto him and he will draw neere vnto vs Iam. 4 8. This must be done of vs by cleansing our hands and by purging of our hearts Abraham the father of the faithfull beeing righteous by faith is called The friend of God Iam. 2 â—3 This is it which our Sauiour teacheth Yee are my friends if ye do whatsoeuer I command you Iob. 13 14. If then we would be at peace with God and desire the friendshippe of the most High if we would haue him turne away his wrath and heauy displeasure from vs we must be carefull to auoid sinne seeing it bringeth the iudgements of God and putteth a sword into his hand to destroy vs. From hence as from the principall cause come all manner of punishments that God inflicteth war death famine the plague pestilence our sinnes are the fountaines of them all Therefore the Apostle in this respect willeth vs to try and examine our selues that we may finde out the true cause of our troubles when he saith For this cause many are weake and sicke among you and many sleepe for if wee would iudge our selues we should not be iudged 1 Cor. 11 31. So then the best course to preuent iudgements or to remoue them which are already brought vpon vs is by repentance The Lord hath many wayes visited vs for our sins somtimes by the raging of the pestilence sometimes by inundations ouerflowings of waters sometimes by dearth famine of bread all which are as sharpe arrowes which hee taketh out of his Quiuer and shooteth theÌ„ out of his Bow and we are not able to stand before them for who is able to stand before his fierce wrath Or who can abide the greatnesse of his power Nahum 1 6. The onely way left vnto vs to take is to seeke reconciliation with God and to turne vnto him by vnfeined repentance We must make conscience of all sin For so long as we flatter our selues in any one knowne sinne the wrath of God will neuer be appeased but he hath still some controuersie against vs. We must not therfore leaue one sin vnrepented of When Moses was to leade the people as a flocke of sheepe out of the Land of Egypt and Pharaoh permitted the fathers and the children to go serue the Lord in the wildernesse onely their sheepe and cattell should abide Moses answered Our Cattell also shall goe with vs there shall not an hoofe be left behind Exod. 10 26. So must our obedience be vnto God it must bee perfect and entire we must not repent to halfes we must not leaue one sinne behind but search the secret corners of our deceitfull hearts For when God shall search with lights to finde out our hidden sinnes he will visite the men that are frozen in their dregs and say in their hearts the Lord wil neither do good nor euill These neuer mourne for their sinnes and therefore God will make them mourne lying vnder his wrath If they will haue no feeling of their sin they shall haue a feeling of his punishments and of the burden of his iudgements Verse 9. And there died in that plague foure and twenty thousand In these words Moses setteth downe the number of all those that perished as well of the Princes as of the people How this agreeth with the Apostle that nameth onely three and twenty thousand wee haue already declared in the exposition of the words and answering of the Questions that arise out of the words We haue heard before that albeit Balak Balaam intended by their sorceries to curse the people of God yet they could by no meanes doe them hurt they were guarded by the protection of God as with a sure watch For God is the watchman of Israel that neyther slumbreth nor sleepeth Psal 121 4. But so soone as they forsook the liuing God and fell a whoring with the daughters of Moab and Midian by and by God departeth from them and his heauy iudgements breake in vpon them The force of sorcery could not hurt them but the strength of sinne doth weaken them and greatly diminisheth the number of them Heereby we learne Doctrine Sin depriâ—â— vs of Gods protection that sinne depriueth vs of Gods protection and layeth vs naked and open to the fiercenesse of his wrath and to the fury of our enemies The sinnes wherewith the Church in general or any member in particular doe prouoke GOD bring downe iudgements of all sorts cause his wrath to be kindled and giue strength to the enemy to preuaile against vs. When the people of God had committed Idolatry made them gods to goe before them it is said by Moses that the people were naked for Aaron had made them naked vnto their shame among their enemies Exod. 32 25. This appeareth also in the booke of Ioshua when Achan had sinned and stolne the babylonish garment the shekels of siluer and the wedge of gold they could not stand before their enemies Iosh 7 4. but fell before them as naked men beeing vtterly destitute of Gods defence by reason of the offence committed among them We see this oftentimes in the Bookes of the Iudges of the Kings and Chronicles when they rebelled against God and prouoked him to anger presently hee sold them into the hands of their enemies they became subiect to sundry calamities they fell into all kinde of miseries that were layde vpon them When they began to do
When Christ came to Nazareth and as his custome was went into the Synagogue on the Sabboth day to preach the Gospel the eyes of all them that were in the Synagogue were fastened on him Our eyes either are not fastened on the speaker or if they be they are soone remoued Euery fancy caryeth vs away that we seeme to mind nothing lesse then the busines in hand or as if it were of so smal importance that it skilled not what we did or as if our friends that come into the Church were to be respected aboue God In the time place of Gods worship our minds ought to be setled and attentiue to the work we haue in hand that we should know no friends nor gaze after the commers in but cut off all lets and impediments that may hinder the sauing hearing of the word When we haue done all that we can laboured earnestly to gather home our wittes from wandering straying from the matter we are about we shall find all to be little enough but if we nourish occasiōs to withdraw our minds and are glad to catch hold of them when they are offered we shall neuer want occasions but an army of them will present themselues before vs and so intangle vs in their snares that we shall neuer profit our selues by the word nor suffer others that would to profit but hinder them greatly that desire to be better employed Our feet which haue brought vs into the house of God and set vs in our places ought there to rest vntill the time of our departure The Psalmist saith Psal 221.1 Our feete shall stand within thy gates O Ierusalem We must not therefore stirre vp and down and remooue out of our seates to the losse of Gods word wherunto we should attend It is noted to the commendation of king Iosiah when the Law was read in the eares of the people 1 Chr. 34.31 that he stood in his place and made a couenant before the Lord to walke after the Lord and to keepe his commandements This also shall be our praise and profite if in time of hearing the word of God we keepe in our places and abide in them without remoouing to other men We vse our hands to pull in others when we should vse our owne eares to hearken after the sound of the word we vse our tongues to talke vnto them whereas the fittest ornament that becommeth the Church is the silence of the hearer to giue audience to the speaker Neither let any obiect they can doe both attend the word and intend others heare and speake at one time and vse their eares and mouthes together For the one is an occasion to distract and disturbe the other Our minds are not infinite but finite we cannot occupy them about matters of a diuers nature but one obiect is ready to thrust the other out of place Besides the word is so precious that it worthily craueth all the powers and faculties of the soule Whosoeuer busieth himselfe in other things as remouing talking beckning nodding and such like gestures while he is hearing heareth but with halfe an eare if with halfe an eare whereas both are too little for so high a worke For as the Apostle speaketh of preaching the Gospel so we may say of the hearing of it 2 Cor. 2.16 Who is sufficient for these things The occasions that hinder the sauing hearing of the word are many in number I will reckon vp a few of them which all are to be cast away as clogges and impediments from vs and enemies to our attention The first is straying wandring thoughts whereas the powers of the soule should wait vpon the voyce of the Preacher and follow him whithersoeuer he goeth our mindes are musing vpon other things sometimes vpon our coffers sometimes vpon our pastures sometimes vpon our pastimes sometimes vpon our companions sometimes vpon our worldly businesse whereby it commetth to passe that being present we are absent being in the Church we are out of the Church being hearers we are no hearers For albeit we be present in body we are absent in mind and make our selues idol-hearers The Scripture noteth a kind of idle and Idoll Pastours that haue mouthes and speake not so the number is not small of idle and idoll hearers which haue eares and heare not who sit in their seats as images in glasse windowes or like to the pictures of dead men vpon their tombes bending their knees lifting vp their eyes holding vp their hands keeping silence and yet are neuer the wiser nor the better nor the holier So doe these liuing images they make shew of one thing with the outward man performe another with the inward We must desire of God to giue vnto vs constant steady and stayed hearts that hauing eares to heare wee may heare indeed The second vnseemely and vnsauory gesture which is another great impediment is a wandring eye gazing and gaping after euery occurrent and occasion that is offered It is wisely spoken of the wise Salomon The eyes of a foole are in the ends of the earth Pro 17.24 Eccle. 2.14 and on the other side he saith The wise mans eyes are in his head Take heed to this abuse which quickely draweth the heart after it The third hinderance is remoouing of the body not onely shifting and stirring of it vp and downe but arising out of our places and remoouing to place other or beckning with our hands or nodding with our heads which bewray manifestly that the mind is otherwise occupied and exercised then about the present worke which we would seeme to regard and ought indeed to attend One thing saith Christ is necessary Luk. 16 4◠busying of our selues in other matters is not necessary but bringeth with it apparent hurt and detriment to the soule The fourth impediment is vnreuerent talking and vnciuil laughing as if the Temple of God which is the house of prayer were a Theater for sights or a place of mart and exchange for commodities where euery man might single out companions When any man heareth the voyce of a cryer ready to vtter a Proclamation in the name of the Prince he is ready to hold his peace and keepe silence The Ministers are as Gods Heraulds or as the voyce of a cryer Mar. 1.3 they come as sent on a message vnto vs from God and therefore all must hearken what they bring vnto vs and none withdraw his eare from hearing of the Law The fift is a secure and senselesse sleeping when we haue drowsie eares and cannot hold vp our heads an houre for some are no sooner in their seates but their hearts and bodies are asleepe Some men regard not the word at all they care not for it they will not come vnto it albeit it come vnto them and be brought home vnto their dores The world accounteth this no sinne at all or at lest a venial sinne because the lawes of men lay not hold on them
their sins in order before them he exhorteth them to repentance saying vnto them Now brethen Acts 3 1◠I wote that through ignorance ye did it as did also your rulers All sinne is committed either of infirmity or of obstinacy either of setled purpose or of frailty either of knowledge or of ignorance and howsoeuer it be committed it cannot be excused Luk. 12 47.4◠because the seruant that knew his Lords will and prepared not himselfe neither did according to his will shall be beaten with many stripes but he that knew not and did commit things worthy of stripes shall be beaten with few stripes c. Heb. 6.9 Now the Apostle iudgeth and perswadeth himselfe the best things of them that they sinned of ignorance rather then of malice And in the 26 Chapter of the same booke Paul that he might winne Agrippa the king to the kingdome of God and perswade him to become a Christian saith vnto him O king Agrippa beleeuest thou the Prophets Acts 26.27 I know that thou beleeuest It was vncertaine whether hee would beleeue or not and therefore by this rhetoricall communication he iudgeth the best that he beleeued All these testimonies serue to moue vs to the practise of this duty that when things are doubtfull and may bee diuersly taken we ought to expound them with the most fauourable construction and friendly interpretation and gentle mitigation This point is farther to bee strengthened Reason 1 vnto vs by the force of reason First of all it is a signe of charity not to stretch things to the vttermost as contrariwise it betokeneth little loue and much malice when wee open our mouthes to speake all manner of euill of our brethren Hence it is that the wise man saith Prou. 10.12 Hatred stirreth vp strife but loue couereth all sinnes And the Apostle teacheth as much of charity 1 Corinth 13 5 6. It doth not behaue it selfe vnseemely it seeketh not her owne it is not easily prouoked it thinketh no euill it reioyceth not in iniquity but reioyceth in the truth If then there be any true charity in vs to seeke the good or desire the good of our brethren we ought to testifie it by this euen by iudging of their mindes and meanings of their words and actions according to this rule Secondly it is the rule of common equity Reason 2 which nature it selfe teacheth that as we wish to be dealt withall and to bee done vnto so ought we to do deale toward others Now there is none of vs all that would willingly be expounded wrongfully and censured vncharitably but craue to haue all things taken in the better part Wee would not haue our words altered wrested corrupted stretched and strained beyond our meaning as cloath vpon the tainters aboue measure and therefore we ought so to behaue our selues toward others This doth Christ our Sauiour deliuer to his disciples Matth. 7.12 All things whatsoeuer ye would that men should doe to you doe ye euen so to them for this is the Law and the Prophets We are in this case so to deale with others as we desire that others should deale with vs so that as the former reason was grounded vpon charity◠this is grounded vpon equitie Reason 3 Thirdly it is a signe or fruit of heauenly wisedome giuen vnto vs of God which teacheth vs how to carry our selues in our callings one toward another This doth the Apostle Iames lay before vs in his Epistle chap. 3.17 The wisedome that is from aboue is first pure then peaceable gentle and easie to be entreated full of mercy and good fruits without partiality and without hypocrisie If then we bee ready alwayes to iudge the best to speake the best and to thinke the best of things that are doubtfull we shall shew our selues to haue the grace of heauenly wisedome which is a perfect guide to direct vs in the parts of our life On the other side to carry our selues strangely and vncharitably toward our brethren is the note of a man caryed away with that wisedome which is earthly sensuall and diuelish which is bred beneath in the earth sauoureth of our corrupt nature and is taught vnto vs by no other master then the diuell Vse 1 Let vs make vse of this point to our selues First it teacheth that to be whisperers and takers of all in the euill part is a testimony of an euill conscience and a token of an euil man He that is a good man himselfe doth hardly thinke others to be euill he that hath a sound heart and is a true Israelite in whom is no guile doth not easily suspect others to be hypocrits and dissemblers Such as come into the Lords courts and present themselues before him in conscience of their duety in reuerence of his Maiestie and for their encrease in true piety are with much adoe drawn to beleeue that others draw nigh vnto God with their mouth and honour him with their lips 〈◊〉 15.8 and that their hearts are farre from him Such as labour aboue all things to approoue themselues before God the searcher of all hearts and to do that which they doe in godly sincerity cannot lightly be perswaded that others are so carnall as to doe all to be seene of men 〈◊〉 6. ◠and to please themselues with the foolish praise of mortall men Contrariwise such as are prophane in heart loose in life filthy in talke and euery way carnall in conuersation doe iudge the same of others and measure them by the deceitfull rule of their owne actions This is noted as a capitall euill by the Apostle Rom. 1.29 where he ioyneth together maliciousnesse enuy murther debate deceit malignity whisperers backebyters haters of God despitefull such as are without naturall affection vnplacable and vnmercifull and sheweth that such are full of all vnrighteousnesse Whisperers What whisperers are are they that by close and secret accusations raise suspicions and surmises and sow the seedes of strife and contention whence is reaped too plentifull a crop of malice and mischiefe They set friends together by the eares and oftentimes as with a violent winde ouerthrow whole houses and cities and turne them into dust and ashes assuring our selues that where enuying and strife is Iam. 3.16 there is confusion and euery euill worke Whatsoeuer they heare of others they are ready to cary to others with a swift foot and a corrupt tongue and a malicious heart to kindle the coales of hatred among men They liue by the fallings out of others and thriue by iarres as the carrion crowes doe vpon the carcasse If they know any occasion of anger to arise they are at hand to turne it into wrath and malice and to make the parties thereby to be farther from reconciliation like to Achitophel when Dauid and Absalom were vp in armes who by his diuellish policy deuised a meanes to cut off al hope of reconcilement and of vniting them together againe 2 Sam. 16.21 Or they
be greeuous except we repent Secondly as God threatneth to punish according Vse 2 to the manner of our sinning so hee will blesse those that please him and serue him in feare and trembling according to the manner and measure of our walking before him Heere then on the other side we haue a gracious promise not onely of a blessing but of a blessing answerable vnto our obedience This is a notable encouragement vnto vs in well-doing and as it were a spurre to pricke vs forward to performe such duties as he requireth at our hands This is it which he promiseth to Abraham Gen. 12 verses 2 3. I will make thee a great Nation and I will blesse thee and make thy name great and thou shalt bee a blessing and I will blesse them that blesse thee and curse them that curse thee c. If any did good to Abraham he should receiue good again if any were a friend to him he shold haue God to bee a friend vnto him This is that which God performed to Ebed-melech he saued the life of Ieremy and therefore hee had his owne life giuen vnto him as a prey Ier. 39 18. For when the Prophet was cast into a deepe dungeon where he stucke fast in the mire the Ethiopian went vnto the King and spake for him so that by his meanes his life was saued and he was taken out of the pit where hee must haue perished What then Doth hee lose his reward or is GOD vnmindfull of him No he receiueth blessing for blessing mercy for mercy and life for life and therefore when the King of Babilon tooke the City and put the people to the sword he was deliuered and was not giuen into the hand of the men of whom he was afraid Doe we then any good to Gods Church and Children it shall not goe vnregarded and vnrewarded to a cup of cold water we shall receiue measure for measure good for good blessing for blessing Can we desire or looke for a better recompence Or would wee haue a farther meanes to incite vs to follow our calling We haue a double encouragement to serue such a master who will reward vs according to our seruice For while we do good to others we do as much good to our selues Will any man be an enemy or hinderance to himselfe Doe we not by the light of nature loue our selues make much of our selues helpe our selues wish all good to our selues This is the way to attaine vnto our desires and to receiue a blessing from the hands of God to doe good to others for then God hath bound himselfe by promise to be mercifull to vs. There is that scattereth saith Salomon there is more encreased The way and meanes to receiue encrease our substance is to giue and to distribute like the husbandman that must sowe his seed before he can reape his fields and gather in his haruest The couetous man thinketh otherwise because like an Idolater hee trusteth in his money but in the end it bringeth him nothing home The Prophet Eliah was sent of God to Sarepta to a widow in the daies of famine she had no more left but an handfull of meale in a barrell and a little oyle in a cruze so that shee was gathering stickes to dresse it for her selfe and her sonne that they might eate it and dye Neuerthelesse of her penury she sustained the Prophet shee made him a little cake first and brought it vnto him She did good to the holy Prophet of the Lord howbeit shee did more good thereby to her selfe and her sonne she releeued him and thereby releeued her selfe For the barrell of meale wasted not neither did the cruze of oyle faile according to the word of the Lord which he spake by Eliah 1 Kings 17 16. Luke 4. The like we might say of Obadiah he hid the Prophets of God by fifty and fifty in a caue â—gs 18 13 and fed them with bread and water wheÌ„ many other perished howbeit he did heereby no small good to himselfe forasmuch as thereby he obtained raine and plenty of all things This is it which our Sauiour promiseth in the Gospel to his Disciples that followed him There is no man that hath left house or brethren or sisters or father or mother or wife or children or landes for my sake and the Gospels but hee shall receiue an hundred fold now in this time houses and brethren and sisters and mothers and children and landes with persecutions and in the world to come eternall life Mark 10 29 30. Iob is commended in Scripture to be a iust man fearing God and eschewing euill and by occasion of his friends taxing of him with hypocrisie and accusing him of iniquity is compelled to stand vpon his owne innocency and to make a solemne protestation of his integrity Iob 31 19 that he had not seene any to perish for lacke of cloathing or any poore without couering he was an eye to the blinde a father to the fatherlesse and as an husband to the widow He had his children and his substance taken from him and he bare his crosse with patience What then was the end that the Lord made or how was he blessed of God The end of the history declareth this at large the Lord gaue Iob Iob 42 10. twice as much as he had before and as he had comforted others and visited them in their necessities so his brethren and sisters and all they that had beene of his acquaintance before resorted repaired vnto him and comforted him ouer all the euill that the Lord had brought vpon him and as he had beene bountifull to others so euery man gaue him a piece of money Verse 12. and euery one an eare-ring of gold yea the Lord blessed the latter end of Iob more then the beginning so that hee obtained many sonnes and daughters and a great encrease of cattell Onesiphorus oft refreshed Paul and was not ashamed of his chaines the Apostle praieth that the Lord would grant vnto him that he might finde mercy of the Lord in the great day 2 Tim. 1 18. This poinâ— being throughly learned will minister great comfort to euery one of vs being assured that as God punisheth in manner as wee sinne so he will blesse vs and reward vs after the manner of our obedience Haue we comforted others God will comfort vs turne the hearts of others to comfort vs also Haue we done good to others he will stirre vp others to do good to vs. Haue we releeued others we haue laid vp a good foundation for the time to come we shall be releeued by others in our necessities Doe we giue vnto the poore Prou. 19 17. We do not onely lend vnto the Lord but we prouide well for our selues forasmuch as that we giue shall be paid vnto vs againe We reade in the booke of Nehemiah not onely how zealous he was for the glory of God but also how carefull to shew compassion
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
10 11 13. The Lord shall not see neither shall the God of Iacob regard it Psal 94 7. Depart froÌ„ vs for wee desire not the knowledge of thy waies what is the almighty that we should serue him and what profit should we haue if wee pray vnto him Iob 21 14 15. Exod. 5 2. Mal. 3 14. In the second commandement the Lord saith that hee would visit the sinnes of the fathers vpon the children to the third and fourth generation of theÌ„ that hate him Exo. 20 5. Howsoeuer therefore they pretend friendship and loue to him as Iudas did to Christ yet their hearts are farre from him they hate him and cannot abide him Reason 1 And no marueile For first they fight against his Lawes and resist his ordinances They wish there were no God no hell no heauen For as they are the friends of God that do his commaundements so doubtlesse they are his enemies that will not submit themselues to his kingdome nor do his wil. Hence it is that Christ saith Luk. 19 27. Those mine enemies which would not that I should reigne ouer them bring hither and slay them before me They that will not haue him to reigne ouer them and in them are his enemies but such are all the vnregenerate therefore they are Gods enemies Secondly they are vnder the dominion of the Prince of darknesse who is Gods professed enemy he ruleth in them to him they giue homage and obedience From him they will not depart and of him they shal receiue their wages So Christ telleth the Pharisies they were of their father the diuel Ioh. 8 44. they did the lusts of the diuell and therefore they were the children of the diuell The God of this world ruleth in them and therefore they can bee no better then the enemies of God 〈◊〉 2 19. for of whoÌ„ a man is ouercome of the same hee is brought in bondage Lastly the godly that seeke to feare the Lord are both called and accounted the friends of God as Abraham was Iam. 2 23. To this purpose speaketh Iehoshaphat in his prayer 〈◊〉 20 â— Art not thou our God who didst driue out the inhabitants of this land before thy people Israel and gauest it to the seed of Abraham thy friend for euer If then the faithfull be the friends of God doubtlesse the vnfaithful what are they but his enemies Vse 1 Tâ—e Vses First conclude from hence that most certainly God wil be their enemies Wil he hold friendshippe with those that care not for his loue and fauour that professe and proclaime though not in wordes yet in their workes that they are and will bee his enemies No doubtlesse â—e will cast them ofâ— he will renounce them for being any of his people Thus the Prophet speaketh Psal 78 â—6 He smote his enemies in the hinder parts hee put them to a perpetuall shame And Esa 63 10. â—hey rebelled and vexed his holy spirit therefore he was turned to be their enemy and he fought against theÌ„ Would any man haue the displeasure of great men Do not all men feare to haue such as are in high place to become their enemies But behold he that is higher then the highest and greater then the greatest is an enemie to all wicked persons as they are enemies to him Who would not therefore make all possible haste to come out of such a wretched condition as pulleth the enmity of God vppon his head and setteth God against him Secondly let no man glory in their fauor Vse 2 friendship or that they are any way nere vnto them or great with them He that toucheth pitch cannot but be defiled with it Hee that is inward with Gods enemies will learne in time to be enemie also Wâ—e must therefore auoid their company and entertaine no familiarity and acquaintance with them They are Gods enemies and they are enemies vnto vs why then should not we be enemies to them The Prophet setting downe the note of the Citizens of heauen maketh the contempt of the wicked to be one Psal 15 4. He in whose eies a vile person is contemned The Prophet Elisha witnesseth and auoucheth euen to the face of Iehoram the King of Israel that had it not beene that he regarded the person presence of Iehoshaphat he would not once haue vouchsafed to looke vpon him 2 King 3 14. Whatsoeuer titles they claime and challenge vnto themselues this is their true title they are the enemies of God and we must haue no society with Gods enemies Thirdly it sheweth the certaine destruction Vse 3 of all the vngodly for they are his enemies and can they then prosper They fight against him and he will fight against them are they stronger then he or able to preuaile against him No in no wise for though hand ioyne in hand and all of them should combine theÌ„selues in one against him yet the breath of his mouth shall blow them away and they shall not stand in iudgement before him To this end they are compared to chaffe which the winde scattereth away Psalm 1. The godly are like a Tree planted by the Riuers side that bringeth foorth his fruite in due season his leafe also shall not wither but the vngodly are not so they are like the chaffe they are of no more reckoning or account with GOD then the chaffe is with men in comparison of the good corne Hence it is also that they are compared to dung they cast vp as soule and filthy a sauour in the nostrils of almighty God as dung doth in the nostrils of men Therefore the Church in their praier against them Psal 83 9 10. desireth God to do vnto them as vnto the Midianites as to Sisera and Iabin at the brooke of Kison which perished at Endor and became as dung for the earth So doth Ahijah tell the wife of Ieroboam that the Lord would bring euill vpon the bouse of Ieroboam and take away the remnant of his house as a man taketh away dung Iob 20 7. till it be all gone 1 King 14 10. Let them therfore magnifie themselues neuer so much lift vp their hornes on high they are of no price they are in no account they are of no estimation with God they are lothsome and abhominable to him Their sins cry aloud in his eares they haue a stinking sauour in his nostrils they are odious in his eies they greeue his heart and can they escape May we not make an vndoubted conclusion from all these things that they shall certainly perish Vse 4 Lastly to shut vp this point it is a duty required of all of vs to seeke to be at peace with God and to giue vnto him our hands or rather our hearts For so long as we stand out against him and bid him open defiance there can be no peace betweene him and vs neither any hope at all of reconciliation For as Deut. 32 41. If he whet his glittering sword and his hand take hold on
still and did nothing and did not ioyne with his friends We see we cannot but see and behold with our eyes the children of God oftentimes hated maligned wronged threatned oppressed slandered reuiled persecuted if we opē not our mouths in good causes in Gods causes we forsake the Lord himselfe whose cause it is and bring vpon our selues his fearefull yet most iust curse Vse 3 Thirdly as the enemies of the Church are the enemies of God so we may conclude from hence that doubtles the friends of the church are the friends of God No man shall do any good to his distressed seruants which shall lose his reward The Euangelist sheweth that Christ our Sauiour accounteth it as done to himself 〈◊〉 2◠40. whatsoeuer we haue done to one of the least of his brethren Hee is fedde and harboured in his members he is clothed and couered in his members he is receiued and visited in his members And if we refuse to do good to the least of these he esteemeth it as an iniury and indignity done vnto himselfe This is a notable encouragement to moue vs to open our mouthes in the cause of the dumb to open our hands in the cause of the needy and to open our hearts in the cause of the afflicted and to vnloose our tongues to plead the cause of the innocent Such are the true friends of God Pro. 31.8 and 27.19 19.6 Euery man seeketh the fauour of great men and desireth their friendship how ought we then to labour to be the friends of God Abraham beleeued the promise made vnto him and hee is said to be the friend of God Christ saith Iam. 2.23 Ioh 15.14 ye are my friends if ye do whatsoeuer I command you This is the cause that made Deborah pronounce Iael the wife of Heber blessed aboue women dwelling in tents because she helped the Lord against the mighty with her mouth with her hand with her hart Iudg 5.24 she smote off the head of Sisera when she had pierced and stricken through his temples Thus it was with Obadiah thus it went with Ebedmelech they shewed mercy to the Prophets God sheweth mercy vnto them they did good to others but they receiued more good to themselues And this was the prayer of Paul for Onesiphorus who no doubt receiued much mercy from God in the day of account as he refreshed the Apostle in the day of his want 2 Timothy 1.16.18 Fourthly seeing God accounteth the churches Vse 4 enemies his enemies then must our account be answerable to the account of God we must account his enemies to be our enemies Gods enemies by good right ought to be the Churches enemies Such then as we see to be open enemies to god to fight as it were hand in hād against him to hate true religion to scorn the profession of it to deride the professors of it we must account thē as our enemies we must hold no league no friendship no familiarity with them so far as they declare themselues to be such by their obstinacy This made the Prophet say to Iehoshaphat after he had made affinity with wicked Ahab 2 Chron 19.2 who had sold himself as a slaue to sin Shouldest thou helpe the vngodly and loue them that hate the Lord therfore is wrath come vpon thee from before the Lord. So Dauid saith testifying his affection Psal 139.21 Do not I hate them O Lord that hate thee c. teaching thereby that seeing he accounteth our enemies to be his we ought to account his enemies to be ours This made the wise Salomon to say Pro. 29.27 An vniust man is an abomination to the iust c. But it may be obiected Obiect that Christ Iesus willeth vs to loue our enemies Matth. 5.44 and to blesse them that hate vs. It is true Answ wee must loue our enemies but we are neuer commanded to loue the enemies of God Shall we loue them that do not loue the Lord did we not see before how that good king is reproued not only because he did helpe the vngodly but because he did loue them that did hate the Lord So then we must distinguish and make a difference betweene such as are our enemies and such as are Gods betweene such as hate our persons and such as hate true religion and the holy profession of it But how shall we know who are Gods enemies and who are ours and to bestow our hatred vpon a right subiect I answer as a good tree is knowne by his good fruit so an euill tree is knowne by his euill fruit It is the euill fruit which they bring forth which must be cause of this hatred Take that away and let the tree be graffed and bring forth better fruit we will loue both the tree and the fruit Sinne therfore must be the ground and foundation of all true hatred Secondly our hatred if it be aright must proceed from the loue of God and the zeale of his glory because we cannot loue him but we must hate whatsoeuer is against him Thirdly our hatred must not proceed from any priuate reuenge for that were to do euill for euill The cause must no way concerne our selues but onely the LORD A man may be enemy to our person and yet a friend to God such we are commanded to loue and we are forbidden to hate Lastly we must see them to be obstinate and setled in sinne as dogs and swine that trample holy things vnder their feet and are ready to rent them in peeces that bring them vnto them Vse 5 Fiftly from hence ariseth comfort to Gods people to consider that such as hurt or persecute the members of Christ doe hurt and persecute Christ himselfe wound him through their sides though now he be glorified in the highest heauens When Paul saide who art thou Lord the Lord answered I am Iesus whom thou persecutest Act. 9.5 And the Apostle saith I reioyce in my sufferings for you and fill vp that which is behind of the afflictions of Christ in my flesh for his bodies sake which is the Church Col. 1.24 So God the Father is said to be toucht with a feeling of the miseries of his people Esay 63.9 In all their afflictions he was afflicted the Angel of his presence saued them likewise the holy Ghost 1 Pet. 4.14 When you are reuiled the Spirit is euil spoken off on their part c. So then the holy and blessed Trinity haue as it were a fellow-feeling of our miseries and afflictions which serueth greatly for the comfort of all that are in trouble for the truths sake We suffer not alone for that were without comfort we haue God the Father to suffer with vs Christ Iesus our Sauiour to suffer with vs the holy Spirit blessed for euer to suffer with vs. Thus doth God comfort Abraham who hath the hearts of all in his owne hand that he will get him fauour in the eyes of many
them yea euen in our enemies These are approued remedies to keepe vs from enuy Would God that all the Lords people were Prophets and that the Lord would put his Spirit vpon them See heere the godlinesse and humility of Moses he is so farre from enuying this gift of these two seruants of God that he reprooueth Ioshua and wisheth from his heart that all the Church of God had the same gift which he had from the least to the greatest As if he should say I am so farre from enuying them in hauing these graces though they came not with the others seeing God confirmeth euen their calling also as well as the rest that I could rather wish if it pleased God that all in the host could prophesie and were endued with mine and their graces If any obiect that this may seeme to giue way for vnwarrantable wishes friuolous desires and vaine praiers not grounded vpon any promise I answer it doth not for he onely testifieth his holy desire of the Churches good as when we pray that God would keep vs this day from al sinne It is against the word of God to hold that we can be without sinne but it is not against it to testifie our desire to be free from it for it is that which we ought al to aime at and to endeuour that wee may attaine vnto Neither doeth this praier giue scope to the wishes of the sottish multitude that pray for their friends when they are dead who neuer praied for them when they were aliue saying God haue mercy on their soules or God rest their soules whereby the Name of God is taken in vaine For they haue receiued their iudgment according to their works and are already either in rest or in torment froÌ„ which they cannot returne Doctrine The godly desire that â—thers of theâ— Church 〈◊〉 be equall to them or aboue them graces We learne from hence that the godly doe heartily desire the good and growth the profit and encrease of the whole Church It is the duty of all faithfull persons to desire that all true Christians may excell in graces euen to be equall or aboue themselues how eminent and excellent soeuer their gifts places be This appeareth in Iohn the Baptist Iohn 3 29 30. Now is my ioy full he must encrease but I must decrease The Apostle desireth that the Thessalonians who were grown greatly in grace might yet grow more and more 1 Thess 4 1. Rom. 1 11. This desire of the prosperity and flourishing estate of the Church made Paul to moue Barnabas to go againe and visite the brethren in euery City where they had preached and planted the Gospel of Christ Acts 15 36. Rom. 9 3. Gal. 6 16. Math. 11 25. Iohn 17 24. 2 Cor. 13 9. As theÌ„ Ioab sent out to number al the tribes of Israel said vnto the King 2 Sam. â—4 â— The Lord thy God adde vnto the people how many soeuer they be an hundred fold and that the eies of my Lord the King may see it so ought we in seeking the encrease of the true Israel of God much rather say The Lord adde vnto the church such as shal be saued how many soeuer they seeme already to be thousand thousands and that our eies may see the spirituall growth of them For as the glory of God ought to be most Reason 1 precious vnto vs so heereby he is most glorified wheÌ„ many lights shine before men Mat. 5 16 Iohn 15 8. Secondly superiours in gifts are fathers and haue that title giuen vnto them as well as superiours by office and calling and therefore as fathers reioyce to see their children excelling themselues or others in gifts as Salomon did excced Dauid so ought it to bee in the spirituall growth of the Church such as are fathers in respect of gifts should reioyce and be glad when they behold their inferiors to come forward to a perfect man vnto the measure of the stature of the fulnes of Christ Eph. 4 13. Thirdly they heartily loue one another therefore they cannot but desire their greatest welfare and excelling in all graces to the greatest edification of other not enuying but reioycing in their encreasing more and more contrariwise sorrowing at their dwarfish estate euer learning yet still needing to bee taught the first principles of religion as not able to beare strong meat Heb. 5 12 13.14 From hence we haue a way left vs to examine Vse our selues and to iudge our selues whether we belong vnto God and be truely sanctified or not whether we be true parts of the true church or not euen by this desire of the good of the churches of God Hereby we may discerne and try what is in vs by this note we may proue our selues truely to seeke Gods glory with sincere harts to wit when we can reioyce in the excelling of other mens gifts aboue our owne whether they be in the same or other callings with vs wishing our selues inferiour to all others and euery one to excell vs in gifts to the edification of the Church Gods glory in the setting vp and establishing of the kingdom of Christ Let vs not account it a shame to see a sheep go before his Shepheard or the sonne to go beyond the father or the wife her husband or the seruant his master if the inferiours haue greater better gifts then their superiours blesse God for it and pray God yet more to multiply their graces There are many Pastours that are afraid lest their people by too often teaching and by going and growing forward by reading and conference should be able to teach them their duty or else controle their teaching of others This is as vnnaturall as if a father should be greeued to see his childe prosper to grow in stature We must desire the conuersion of those that bee out of the Church therefore much more the blessing of God to be vpon the Church in a more plentifull measure Acts 26 29 and 7 60. He that is desirous of the good of such as are not of the family will be more carefull of those that are of the family Euery part and member of the body desireth and procureth the good of the other parts so ought it to be in the mysticall body whereof Christ Iesus is the head who laide downe his life for the Church and shedde his precious blood for the ransome of it Acts 20 28. It will be a great comfort to vs to finde this affection and desire in our hearts to long after the common good of the Church Vse 2 Secondly it condemneth the Church of Rome that hinder the growth and encrease of it deteining the Scriptures from the people keeping them in blindnesse and ignorance whereas the Lord would haue his word communicated vnto all When a Prince hath published statutes for the gouernement of the Commonwealth they are open for all to read them so is it with God after he caused the word to
their sicknes trust in the Phisition as Asa did 1 Chro. 16 11 12. 1 Sam. 2.5 not in the liuing God who killeth and maketh aliue bringeth downe to the graue and raiseth vp againe hee maketh the wound and bindeth it vp he smiteth and his hands make whole he shall deliuer thee in sixe troubles and in the seuenth the euill shall not touch thee In time of warre and day of battell we trust in our strength armor men munition and defenced places and make them our God Nah. 3.8 â— whereas the Prophet teacheth that this is a cursed confidence and shall not leaue a blessing behind it Lastly we learne from hence not to reuenge Vse 4 our own causes quarels For if we be taught in this practise of Moses to go vnto God in all our wrongs who will iudge his people then we are not to render like for like or to requite euill for euill or to repay wrong for wrong taunt for taunt rebuke for rebuke railing for railing but contrariwise blesse knowing that we are thereunto called that we should bee heires of blessing This vse is concluded Prou. 20.22 Say not thou I will recompence euill but waite vpon the Lord and he shall saue thee This is the direction of the Apostle Ro. 12.17.19 Recompence to no man euill for euill dearely beloued auenge not your selues but giue place vnto wrath for it is written Vengeance is mine Psal 94.1 â— I will repay saith the Lord. Where we see God claymeth and challenge vengeance to himselfe and taketh it from vs so that such as seeke reuenge sit downe in the seat of God and as much as lyeth in theÌ„ wrest the scepter out of his hands taking vpon them the person of the accuser witnesse iudge and executioner contrary to all true forme of lawfull iudgement And albeit it bee hard and harsh for flesh and blood to put vp iniuries yet if we wil be the children of God we must haue more in vs then flesh and blood For they that are after the flesh Rom. 3.5 â— fauour the things of the flesh but they that are after the spirit the things of the spirit so then they that are in the flesh cannot please GOD. Wherefore when Zachariah the Priest a faithfull and fruitefull witnesse of God was vniustly and cruelly stoned to death he raged not he reuiled not he reuenged not but said The Lord see and require it When the Lord of life â—â— 24.22 Christ Iesus was accused condemned and crucified the iust for the vniust he prayed for his enemies Father forgiue them for they know not what they doe â— 23 34. leauing vs an example that we should follow his steps When blessed Stephen who was full of the holy Ghost and saw the glory of God and Iesus standing at the right of God was cast out of the city and stoned with stones hee kneeled downe and cryed with a loud voyce Lord lay not this sinne to their charge â— 55.58 When the Archangel mentioned by the Apostle Iude saw that the diuell went about to corrupt the pure worship of God hee would not vse railing and reprochfull speaches â— ver 9. but desireth the Lord to rebuke him and repay him for his malice Seeing therefore this duty hath beene practised by Priest and people by men and Angels by the head and the members of his body let vs follow those things that concerne peace let vs be of a patient and meeke spirit which is much set by of God and let vs commit our causes to him that is the God of vengeance It is a fearefull thing to fall into the hands of the liuing God Verse 9 10. Then Moses tooke that rod c. Hitherto Moses Aaron haue behaued themselues vprightly in respect of God meekely in respect of themselues and patiently in regard of the people Now we shal see how they offend by transgressing the commandement of God by distrusting his word by raging against the whole assembly God chargeth them to speake to the rocke they spake vnto the people Againe as if it were vnlikely or vnpossible that the rock should yeeld water they smote it twise through impaciency vnbeeleefe Thus they that had beene the instruments of God in so many miracles that had seene him face to face as a man seeth his friend that had stood so often in the gap where the hand of God had made the breach that had diuided the red sea Moses I say and Aaron the Ministers of God the witnesses of his workes the pillars of the truth now begin to faile to faint and to fall down to shew vs and themselues the weakenesse that is in flesh and blood From hence we learne that many are the failings and fals of the children of God â—trine â— are the 〈◊〉 of the 〈◊〉 Howsoeuer the faithfull be borne againe and endued with the spirit of sanctification howsoeuer they desire to please God and endeuor to serue him with all the powers of soule and body yet they often stumble in their race thorough the burthen that presseth down and the sinne that cleaueth so fast vnto them This truth is confessed and confirmed by many testimonies Salomon in his worthy prayer at the dedication of the Temple acknowledgeth it 1 king 8.46 So Iob. 15.14 15. Likewise Prou. 20.9 And the Prophet Psal 14 2 3. All which testimonies doe plentifully teach this truth that howsoeuer through the grace of God giuen vnto them the faithful fight a good fight hauing faith and a good conscience yet all are sinners and no flesh is cleane and cleere from sin which Moses and Aaron here fal into The reasons of this doctrine are First because Reason 1 the Scripture hath concluded all vnder sinne Gal 3 2â— Rom. 3.19 That euery mouth might bee stopped and all the world be subiect to the iudgment of God Al matter of glorying in our selues is taken from vs we are found guilty before God wee haue no excuse no defence no cloake for our selues to couer our sins there is no difference Wee haue all sinned and are depriued of the glory of God and euerlasting life so that all both Iewes and Gentiles are proued to be vnder sinne Secondly we see that death the wages of Reason 2 sinne hath raigned and doth raigne ouer all without difference yea it taketh hold euen on children that sinned not actually like the transgression of Adam If then old and yong taste of death all the posterity of Adam are corrupted in him when he wittingly and willingly wilfully sinned against God We flow from an vncleane fountaine we grow out of a bitter root we are as branches of the wilde vine Thus the Apostle reasoneth Death raigned froÌ„ Adam to Moses Rom. 5.14 euen ouer them also that sinned not after the like manner of the transgression of Adam which was the figure of him that was to come So then sinne and death goe together as mother and daughter