Alâ—est 11 â—catech 15 in 2 Thes by most of the Ancients Lastly the conditions and qualities of Antichrist do bewray the same also Now hee is plainly described by the Apostle 2 Thess 2 4. yea so plainly as if then hee had bene alreadie come and reuealed to the world He is saide to bee an aduersary opposed to Christ yet not professed but disguised for vnder the maske and vizard of hypocrisie he oppugneth Christ and his truth and denieth the Lord Iesus to be that Christ annointed to be the only King the onely Priest and the onely Prophet of the church in all which the byshop of Rome will haue a share and communicateth them to others This high priest is no better then an apostate a star falne from heauen he lifteth vp himselfe aboue all that is called God that is all to whom the name of God is communicated and sitteth in the temple of God as god Fourthly a perfect papist that is such a one as acknowledgeth the Councell of Trent and is obedient to the doctrine of the Iesuites caÌ„not be a good subiect neither obey for conscience sake for he beleeueth the Popes sentence in excommunication to be good nay to be Gods sentence hee obeyes so long as pleaseth the pope and his instruments he keepeth not promise or oath with heretikes he receiueth pardons to free from loyalty and allegeance harboureth Seminaries looketh for a golden day practiseth the most diuellish deuices to establish popery entertaineth conference with his Princes sworne enemies and maintaineth that this proud prelate may depose Princes by his priestly power Lastly it is daÌ„gerous to Prince and State to permit them forasmuch as hereby they haue meanes to work and wreak their malice Recusants will conuerse with Iesuites most freely and Iesuites shall not bee kept to any good termes and behauior whereby the secrets of the land are disclosed home-bred foes are encreased good subiects are discoraged and meanes affoorded to hollow-hearted enemies to forecast and to fortify themselues Vse 2 Secondly this serueth to reproue diuers sorts that erre in practise offend against this rule And first of all such as seek reuenge and therby shew themselues far from true loue To reuenge wrongs is proper to God we must not intrude vpon his office neither vsurp his right Deu. 32 35. Ro. 12 19. Heb. 10 30. Psal 94 1. Pro. 14 29. If we practise this wee worke wickednes against him and prouoke him to work reuenge vpon our selues Is it a small offence for any subiect to vsurp the office of the Prince or of the Iudge in giuing sentence vpon any Such vsurpers are such persons against GOD. Againe it serueth to rebuke such as will not forgiue how can such perswade themselues to be members of the church and one body with their brethreÌ„ while they refuse to be one with them These doe make an heauy law against themselues Mat. 6 14 15. 18 22. 5 44. 1 Pet. 3 8. Thirdly such as haue no feeling of the troubles calamities of their brethren Heb. 13 3. much more such as adde affliction to the afflicted The captiuate Iews complain against the insolency and cruelty of the Caldeans Ps 137 3. they required of them in scorn and derision to sing in their hearing one of the songs of Sion and made themselues merry when they saw them heauie hearted The enemies of God and his people are vnmerciful haue no pitty Esay 47 6. God reprooueth for this Psal 102 19. Lastly all members of the church should liue Vse 3 in all loue peace and concord one with another Gen. 13. considering we are brethren and auoid all dissention and discord As in the naturall body we see how one member is readie to aid affect another and stand for the good of another so should it be in the mysticall body all should be vnited together As the subiects of one Prince that belong to one kingdome are subiect to the same lawes bound to maintaine mutuall peace one with another so if God be our king and rule in our harts by his word and Spirit and if wee belong to his kingdome wee must imbrace one another in loue Ephes 4 3. and endeuor to keepe the vnity of the Spirit in the bond of peace We must do nothing through strife and vainglory Phil. 2.3 1 Cor. 1 10. We must all speake the same things that there be no diuision among vs. Hatred is a fruit of the flesh Gal. 5 20. Galath 6 2. On the other side to walk in loue is to walk in the spirit and it is a fruite of the gospell 1 Cor. 13.1 14 1. If we haue neuer so excellent gifts all remaine vnprofitable without this Now The way to try whether the loue of the brethren be in vs. the way to trie whether this be in vs toward the brethren is to examine it by these foure rules First Christian loue must not begin for any worldly respects nor end for wordly respects and considerations but principally must be for and in God Carnal loue is begun for carnall respects and therefore soon withereth away We must loue our brethren principally because they are the sons of God and members of Christ Ioh. 20 17. They are his brethren and he accounteth them so and therefore if God be our Father and Christ our brother they also must be our brethreÌ„ This is expressed by the Apostle 1 Iohn 5 1. Euerie one that loueth him that begate loueth him also which is begotten that is whosoeuer loueth God the Father loueth also the sonnes of God Secondly true Christian loue must not bee outward in shew onely but inward in the heart 1 Iohn 3 18. To loue in shew is the loue of Caine toward Abel Thirdly wee must loue those that are our enemies and hate vs for if we loue them onely that loue vs what singular thing do we or what reward haue wee Math. 5 46 47. Lastly Christian loue must not be onely in time of prosperity but is chiefely tried in aduersity when most neede is This rule is set downe by the Apostle Iohn Whosoeuer hath this worlds goods and seeth his Brother haue need and shutteth vp his compassion from him how dwelleth the loue of God in him 1 Iohn 3 17. And Salomon sheweth that a friend loueth at all times and a brother is borne for aduersitie Prou. 17 7. In time of peace and plenty euery one will seeme a friend but not in miserie The poore is hated euen of his owne neighbour but the rich hath many friends Prouerbes chap. 14. verse 20. howbeit in time of neede is the true friend tried These rules must serue for our instruction wee must loue all those that are the sonnes of God by grace and adoption wee must loue al those that are the brethren of Christ by faith sanctification wee must loue them inwardly in truth and in heart wee must loue our enemies and not onely in
the Psalmist pronounceth that people blessed Psal 144 â— whose God is the Lord so we may truely affirme on the contrary Cursed is that soule that hath not the Lord for his God So theÌ„ the excoÌ„municate are contemptible persons and as it were outcasts the shame of men and the contempt of the people They are the sonnes of the earth and may worthily blush to haue any of Gods seruants looke vpon them They may wander vp and down in the night times like Owles that hate the light but may be ashamed to come out of their houses in the day It were happy for theÌ„ if no man did know them or did speak of theÌ„ wheras now they are neuer remembred without a brand of reproch All men point at them in the streetes and are ready to hisse them out of their sight No man regardeth them that regard not the Lord and his law Secondly the sentence that is pronounced on earth is ratified in heauen These men think and perswade themselues that they haue to do onely with men and so shake it off and set lightly by it that it might not fit in their conscience but being iustly pronounced against them in the Consistory of men it is strongly confirmed in the highest Court of Heauen as Christ testifieth Mat. 18 1â— 19 20 What soeuer yee shall binde on earth shall be bound in heauen Let no man therfore diminish his sin and lessen his disobedience as if it were done onely vnto men or published onely by the Minister forasmuch as the Lord verifieth the sentence pronounced by him For Christ Iesus is the Author of it 1 Corinth chap. 5 ver 4. the Corinthians beeing charged to put out from among them him that had offended must do it in the Name that is by the commandement of CHRIST It is no deuice inuention of man for then it it might be eyther contemned or lesse esteemed but it is the sentence of the great Iudge more fearefull then the message of death instituted of him for the recouery of such as are fallen and hee will make all his ordinances auaileable and sufficient to accomplish his wil. The end of it is not to make him that was our friend to become an enemy him that was our brother to become an aliant him that was in the couenant to become a stranger to the couenant but the vse of it rather is when a man is become an enemy to reconcile him vnto vs and when he hath made himselfe a stranger from the couenant and Church of God to call him backe to an holy communion with vs. For the Ministery of the word and the discipline of the Church doe tend to the saluation of men as we noted before If the Ministery of the Gospel fall out to be the sauour of death vnto death it is not the proper effect of the Gospel the fault is in them that perish and are of old ordained to destruction 2 Cor. 2 15 16. So then this censure shall not be without his effect one way or other but shall worke either the destruction of the impenitent or the saluation of the penitent Seeing therefore God himselfe ratifieth this solemne sentence we should stand in feare of it take heed we contemne it not Let it moue vs vnto repentance being assured that it shall not be in vaine Is not the prisoner afraid of the sentence of the Iudge and when that is published doth hee not cry out for mercy When the Lyon roareth do not the beasts of the forrest tremble Let vs not therefore bee more senselesse then the Oxe and Asse then the Horse and Mule that are without vnderstanding but tremble vnder the mighty hand of Gods chastisement as the childe vnder the rod considering that when the Minister pronounceth the sentence on earth God denounceth iudgement from heauen and threatneth to performe it to the vtmost Thirdly the excommunicate are barred from the Word and Sacraments and from the praiers of the Church The word can do them no good the sacraments would do them hurt we cannot ioyne with them in praier nothing will preuaile with them We cannot blesse them salute them in the Name of the Lord. We passe by them without acknowledging any fellowship or brotherhood with them neither doe they which goe by say The blessing of the Lord be vpon you â— 29 8. we blesse you in the Name of the Lord. They are swine that must be kept from the food that God hath prepared and prouided for his children Who doth not account the state of Nebuchadnezzar most wretched and lamentable when for his pride and presumption against God he was driuen from the company of men â— 4 25 33 â—d 5 20. and did eate grasse as Oxen He that before was fed with the fattest and finest of the wheat when his heart was lifted vp and his minde hardned had his glory taken from him and was deposed from his kingly throne But the conditioÌ„ of these beasts is worse they want the food of eternall life and are fed with huskes they are not suffred to sit at the Lords Table nor to be in company with his people They are as runnagates and fugitiues from the face of God as Caine. They are possessed in a fearefull manner with Satan as Iudas The Spirit of God is departed from them and an euill spirit is vpon them and vexeth them as Saul Their hearts are hardned and they are turned into stones as Pharaoh They are stinking chanels and filthy sinkes and are swept away like dung as the house of Ieroboam They are most prophane and haue solde their birthright as Esau They say in their hearts there is no God like the foolish atheists They pray not vnto God and if they should their praiers are not acceptable but abhominable All that they doe is reiected and despised so long as they continue in this estate If these things were duely considered as hitherto they haue beene opened vnto vs and that they had eyes to see them they might be all-sufficient to breake their stony and steely hearts in peeces and to enforce them not to remaine one houre in this condition But behold yet greater things and more fearefull then these Fourthly our Sauiour teacheth that they are to be called and accounted as the heathens and Publicanes Mat. 18 17. We see then what we must account of them no otherwise then Christ hath taught vs though they were our wiues or our husbands or our children or our seruants or our kinsfolkes or our friends they haue their names giuen vnto them they are no better then the heathen and the Publicanes Hee speaketh in these wordes according to those times as if it were said to vs for our better vnderstanding Let him be to thee no longer a Christian brother let him be no part nor member of the Church account him no faithfull person but as a Turke or Sarazin Wee glory in the name of Christians but such are not to be
greeued When Moses was come to age he refused to be called the son of Pharaohs daughter Heb. 11 25. and chose rather to suffer aduersity with the people of God then to enioy the pleasures of sin for a season but we would be content to serue Pharaoh and God also to ioyne our selues to the Church and yet to be friends with the world to liue in the Spirit and yet to follow the delights of the flesh together The Apostle accounted all things as losse and esteemed them as dung that hee might win Christ Phil. 3 8. Wherefore let vs follow his steps and be able to say with the Apostles Loe we haue left all and haue followed thee Mar. 10 28. If then wee make shew of selling all our sins and retaine any part or parcell of them vnto our selues it shall do vs no more good then it did Ananias Sapphira to sell their possession and to keepe backe part of the price which kindled such a fire as that it consumed them both Thirdly there is another error in the sale of our sins when we exchange sinne for sinne These men sell one sin to buy another which is a base and beastly kinde of merchandize a carnall and corrupt trading which God neuer accepteth or commendeth It is no true repentance to turne from one sinne vnto another as vnruly beasts that breake out of one ground into another True repentance is a turning of the heart from all sinne The repentance of one sinne truely bringeth with it the repentance of all knowne sinnes Whosoeuer forsaketh riotousnesse of life betaketh himselfe to couetousnesse changeth his sinne but not his heart as he that is vexed with one kinde of feuer by disordering of himselfe turneth that into another into a worse feauer Such a man getteth not health but altereth the disease So is it in the diseases of the soule we chop and change with God we runne out of one euill into another When we are escaped out of one snare of Satan he is ready to catch vs with another When we are plunged out of the gulph of despaire wherein we sticke fast as in a deepe pit of mire and clay he faileth not to tempt vs vnto presumption and to carry vs aloft in his armes that he may giue vs the greater downefall Hence it is that Christ our Sauiour willeth vs daily to pray vnto the Father â—at 6.13 that wee may not be ledde into tentation but be deliuered from euill For hee is an enemy that neuer resteth but seeketh as a roaring Lyon whom he may deuoure If he cannot keepe vs in superstition he will draw vs to prophanenes If he cannot hold vs in the waies of the Gentiles hee will make vs leade our liues as loose and licentious Christians If he cannot deceiue vs to beleeue there are many Gods he wil tempt vs to thinke that there is no God no hell no heauen This is to passe from one extreme to another as it were from drunkennes to thirst whereas true repentance is a changing of the minde going out of one extreme into the meane in which we ought continually to coÌ„tinue And thus we do sell all that we haue all that is ours howbeit this is not enough for we must also buy this pearle and treasure that it may be made ours which otherwise is not ours To this are required these three things First we must hunger and thirst after it Secondly we must receiue and retaine it Thirdly we must grow strong by it and stedfast in it Touching the first we must know that there must be in vs a spirituall appetite that our hungry and thirsty soules may be refreshed by the holy ordinances of God We must come vnto Christ the fountaine of all grace if we be athirst he will not send vs away empty Indeed we ought to haue a feeling of our owne misery but this must alwaies be ioyned with a desire to drinke of his mercy The knowledge of our owne wants must goe before but the feeling of his goodnesse must follow after Hence it is that the Apostle Peter saith Pet 2 2 3. Desire the sincere milke of the word but he addeth this condition If so be ye haue tasted that the Lord is gracious Secondly it is our duty to receiue retaine that which we haue bought and not suffer it through carelesnesse and negligence to slippe from vs. The wise-man exhorteth vs to buy the truth but not to sell it â—ou 23 23. We haue liberty giuen vs at our owne discretion to chaffer and change for temporall commodities we may buy and sell we may sell and buy wee may let go from vs or purchase vnto vs but we must take heede we do not so with heauenly things they are of another nature When we haue solde for gaine an earthly thing we may buy it againe at our pleasure or leysure but if we forgoe heauenly wisedome and riches it may be wee shall neuer get it againe we are in danger to leaue it and lose it for euer Wherefore Christ our Sauiour speaketh to the church in Thyatira which we ought al to heare and receiue as a commandement giuen vnto vs Reuel 2 25. Hold fast till I come We see how hand-fast worldly men are in the things of this life they will by no meanes let them goe nor suffer them to bee wrung and wrested from them O that wee would do the like in better things when we haue gotten true religion in our hearts and planted the feare of God in them as it were in the doores of our houses O that we would deny and defie whatsoeuer goeth about to plucke it conueigh it from vs. If the world or the flesh or the Diuell our three mortall enemies shall assault vs to hold vs in their snares let vs breake their bandes cast them to the ground and tread them as dung vnder our feet Lastly it is our speciall duty to encrease daily in grace and to grow strong in it as men that go from strength to strength It is the exhortation of Paul to Timothy his sonne that he should be strong in the grace that is in Christ Iesus 2 Tim. 2 1. writing to the Philippians he stirreth them vp to stand fast in the Lord Phil. 4 1. He warneth the Ephesians to be strong in the Lord and in the power of his might Eph. 6 10. He admonisheth the Corinthians to stand fast in the faith to quite them like men and to be strong 1 Corin 16 13. The Author of the Epistle to the Hebrewes prayeth for them that the GOD of peace would make them perfect in euery good worke to doe his will working in them that which is well pleasing in his fight through Iesus Christ Hebr. 13 21. It is a good thing that the heart bee stablished with grace Heb. 13 9 and that we be stedfast vnmoueable alwaies abounding in the worke of the Lord forasmuch as we are all well
they are as a talent committed vnto vs for which we must giue an account And when the day of audite commeth we can say no more then that we haue glutted our selues with them and starued our neighbours woe will be vnto vs the rusting of them shall be a witnesse against vs and shal eate our flesh as it were fire It was not so with Iob Iob 31 16 19. whose example we alledged before he did not withhold the poore from their desire nor cause the eies of the widdow to faile hee did not eate his morsels himselfe alone but the fatherles did eate thereof he neuer saw any perish for lacke of clothing nor any poore without a couering This was the vse he made of his goods to shew pitty and mercy when he saw any in aduersity If we say onely My friend God helpe thee neuer succour him it is no better then a meere mockery hypocrisie to make shew of loue and yet to doe them no good God hath made vs stewards of his goods which he hath committed vnto vs if we shal deuoure all our selues and not communicate any thing to such as haue need wee shall one day pay sweetly for this rigour and cruelty when we shall receiue according to our deserts for we also our selues must appeare before God who will deale with vs as we haue dealt with others He hath shewed al goodnes kindnes vnto vs and this ought to haue bin a rule example vnto vs to shew mercy to our brethren but because we haue shut vp our compassion from them we shall receiue iudgment without mercy and as we would not heare theÌ„ in their necessity so God will stop his eares against vs in our misery If we be carefull of these two points in the vse of this worlds good that we do not put our trust in them but imploy them to the good of others we shall neuer be drawn away by the nets of Satan to take away other mens goods wrongfully to snatch and catch what we can from them and to circumuent them in our dealing with them Thus then are they met withall that vse deceit and fraud to beguile deceiue whom they can This is the tradesmans sinne that careth not how he selleth He spreadeth his net to catch his brother and all is fish with him that commeth into the net he preieth vpon him that commeth vnto him as if euery buier or brother were an enemy Hee will not sticke to sweare to forsweare himselfe he maketh no conscience to lye at all assaies He forbeareth not to vse naughty deuises and wicked practises to enrich himselfe and impouerish another The roote of al these is discontentment with our estate that wee haue not learned to rest our selues well pleased with that condition wherein GOD hath set vs and therefore wee couet to rise higher then God affoordeth meanes and to catch froÌ„ others that which belongeth not vnto vs. Secondly heereby direction is giuen vnto Vse 2 vs touching the things of this present life what we may craue and desire of God in our prayers This is called in the Lords prayer Our daily bread for the day Luc. 11 3. â—â—c 11 3. We haue liberty onely to pray for competent and conuenient food and that onely for the day This we see in the practise of Iacob Gen. 28 â—en 28 20. If God will be with me and will keepe me in this way that I goe and will giue me bread to eate and raiment to put on so that I come againe to my fathers house in peace then shall the Lord bee my God He desireth not great riches or honors or might or maiesty or earthly excellency renowne but food and raiment These two necessary things he contenteth himselfe withall and suffereth not his affections to wander farther Hitherto commeth the praier of Agur Prou. 30 7 8 9. â—o 30 7 8 9. Two things haue I required of the Lord deny me them not before I dye remoue farre from me vanitie and lies giue me neither pouerty nor riches feed me with foode conuenient for me lest I be full and deny thee say who is the Lord or lest I be poore and steale and take the Name of my God in vaine This ought to be the substance and subiect of our praier a competent measure of earthly things ought to content vs we must aske bread not fulnesse of bread raiment not costly raiment necessaries Obiection not superfluities But may not a man prouide for the time to come and lay vp in store for the times of need I answer Answer yes he may he ought as God shall affoord the meanes This is a point of wisedome that God alloweth It is a token not of niggardlinesse and miserablenesse but of frugality and foresight when goods gotten are for good vses reserued and afterward profitably imployed â—autions to â—e obserued â—laying vp and therefore is not forbidden But wee must remember these cautions and conditions First they must be iustly gotten Things euilly gotten are as euilly kept oftentimes as euilly consumed A little wel gotten is better then the treasures of iniquity One morsell of bread obtained by the sweat of our browes is better then an house filled with robbery That which is not well gotten is not ours but another mans Secondly as that which is laide vp must haue a sure foundation it must be iustly and rightly gotten so we must not put our trust and confidence in it If God do but blow vpon it he can driue it away as chaffe before the winde and if he do not take it from vs yet he can make it to be vnprofitable vnto vs. Though he take not away our garments he can make them that they shall not warme vs and our food that it shall not nourish vs so that albeit we haue bread we shall not haue the staffe of bread to teach vs that Man liueth not by bread onely Math. 4 4. but by euery word that proceedeth out of the mouth of God Thirdly it must not be laide vp to be meate for the worme and the canker but to be spent in lawfull vses Our families challenge one part the Church of God another the poore Saints another yea we are debters to them that dwell afarre off euen to the Turkes and Infidels so it be done in Christ not against Christ for we must do all for the truth nothing against the truth These rules of restraint being obserued it is required of all especially of those of meane condition to haue an eye to the time to come We must consider not onely how we may liue presently but how we may maintaine our selues heereafter Now we liue in health in wealth or at least in a competent measure we liue in daies of plenty of peace of liberty and freedome to follow our businesse We haue our limbes and strength of body able to labour and take paines Wee know not what times and tempests
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
better then of our selues through lowlinesse of minde Phil. 2 3. â—â—nches of 〈◊〉 vse This vse is as a stocke that hath many branches and disperseth it selfe diuers and sundry waies First of all we are willed to reioyce and be glad when the pleasant sauour of our brothers good name as a precious sweet ointment to the nostrils commeth abroad to his praise and commendation To heare euill of him should no more affect vs and delight vs then an euill smell which we abhorre and cannot abide but shunne it as farre as we can and testifie our dislike of it We are to be glad for the credite and good estimation of our neighbour This is a most worthy and principall fruite of the Spirit set downe by the Apostle Gal. 5. ver 22. The fruite of the Spirit is loue ioy peace long-suffering gentlenesse goodnesse faith meeknesse temperance against such there is no law And in the Epistle to the Romanes he thanketh God for them all because their faith was spread abroad throughout the whole world Rom. 1 8. In like manner Iethro the father in law of Moses came vnto him in the wildernesse and reioyced for all the goodnesse which the Lord had done to Israel when he had deliuered them out of the hand of the Egyptians and brought them ouer the red sea Exod. 18 9. So it ought to bee with vs wheÌ„soeuer any good befalleth others we ought to account it as our owne as wee haue our part in the profite of it so ought we to reioyce for it It is so in the members of our naturall body and it should likewise be so in the members of the mysticall body of Christ Iesus Secondly wee are bound to acknowledge the good things we see in our neighbours and to speake of the same The Apostle warneth vs that we should speake euill of no man Tit. 3 2. For this is vnseemely and vnlawfull for them that professe the faith of Christ and the feare of God Which reproueth those that in company of others at common feasts meetings make many of their brethren their tabletalke and defame them with their euill reports The Apostle speaking of Timothy noteth that the brethren reported well of him Acts 16 2. prouided alwaies that we allow not of the faults offences that are in them as 2 Chron. 25 2 27 2. Contrary to this duty are many abuses which wee are to consider First to hide the good things that are in them and to smother and conceale them as fire is raked vp in the ashes or a treasure buried in the earth or a pearle cast into the Sea Secondly to forge tales to their hurt and discredite whom the Apostle calleth inuenters of euill things Rom. 1 verse 29. This is to haue Satan in our heads Thus doe many inuent wickednesse in their beds and put it in practise when they arise These haue not God in their thoughts Thirdly to receiue and beleeue them being inuented by others without ground and warrant whereas we should not credite flying tales vncertaine rumors and reports without iust and sufficient cause though it be bruted and blazed neuer so commonly confidently and constantly When a fame ariseth vpon one mans report and relation or peraduenture more it may proceed from an euill minde or some priuate grudge or hatred of his person or dislike of his profession or other secret cause and therefore it ought to moue vs to see farther to search deeper into the cause before we beleeue the matter as Exod. 23.1 Thou shalt not raise a false report put not thy hand with the wicked to be an vnrighteous witnesse To this purpose Dauid said to Saul Wherefore giuest thou an eare to mens words that say behold Dauid seeketh euill against thee Such men haue the diuell in their hearts that beleeue and in their eares that heare with delight such slanderous words Thirdly to spread abroad lying and flying tales inuented heard and beleeued Thus one euill draweth forward another and maketh no end vntill all be euill and one mischiefe followeth in the necke of another is fruitefull in begetting children like vnto it selfe This sinne is made the more greeuous hainous when we heare tales and taunts begun and furthered by others and our selues adde somewhat of our owne as same for the most part encreaseth by going euery foote getteth new strength as we see 2 Sam. 13 ver 32. When Absolom had encouraged his seruants to kill Amnon his brother because he had defiled and defloured his sister Tamar tydings by and by came to Dauid Verse 30. saying Absolom hath siaine all the Kings sonnes and there is not one of them left See heerein our great corruption and take notice of it and seeke to redresse and represse it euery day more and more We are ready to detract from our brethren in good things and contrariwise to adde vnto them and to ouerlade them with euill things Thus we will seeme to know more of them and to see farther into them theÌ„ they do themselues Wherefore Moses deliuereth this as a warning vnto vs Leuit. 19 16. Thou shalt not goe vp and downe as a tale-bearer among thy people neither shalt thou stand against the blood of thy neighbour I am the Lord. The diuell is in the tongues of those that tell these tales and in their feete that walke vp and downe with theÌ„ from place to place from person to person from house to house For this cause Salomon saith Pro. 26 20. Where no wood is there the fire goeth out so where there is no talebearer the strife ceaseth The third branch of the vse is this that we are bound to keepe secret the offence of our neighbour and not to blaze it abroad if by priuate admonition he may be won So delt Ioseph with Mary when he perceiued that she was with child Math. 1 19. He would not make her a publike example But it may be obiected Obiection that by this meanes wee shall make our selues partakers of other mens sinnes I answer Answer no man must flatter another in euill for thereby he hurteth his soule and hardeneth his heart Salomon saith Prou. 27 6. Faithfull are the wounds of a friend but the kisses of an enemy are deceitfull This is a greeuous sinne in any but more greeuous in the Minister and doth the greatest harme Heereupon the Apostle speaketh of himselfe and the rest of the Ministers 1 Thess 2. Wee vsed not at any time flattering words as ye know nor a cloake of couetousnesse God is witnesse And in another Epistle writing of such as caused diuision and offences contrary to the doctrine of Christ hee saith They that are such serue not the Lord but their owne belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16 18. Of such also the Lord complaineth by his Prophet Ier. 6 14. They haue healed the hurt of the daughter of my people slightly saying peace
idle and negligent teachers who haue receiued many good giftes Vse 2 graces profitable for the Church of God yet neuer vse them like the couetous person that hoordeth vp great treasures but suffereth no man to be the better for them like the sluggish seruant in the Parable who hid his masters mony in the earth but wold not employ it Math 5.15 25 25. or like vnto those that couer the Candle vnder a bushell that it can giue no light vnto â—â—em that are in the house whereas it should be set vpon the table that all might haue the vse of it and benefit by it Wherfore hath God giuen greater gifts but that such should take greater pains How many are there that desire great liuings but they do not desire to bestow great labour among them Our reward shall not be according to our giftes but according to our labors For as many may haue great gifts and yet bestow little labour so they may haue great giftes and yet haue little or rather no reward except it bee for their negligence Certainly there are many that are rich in gifts who notwithstanding haue but a poore people for they keep all knowledge to theÌ„selues and impart nothing to others Such carrie the bag with Iudas but betray good christians for thirty shekels of siluer They regard not what become of Gods people so that they may enrich themselues who cause the people of God to perish and themselues perish through Balaams wages that sticketh vnto them Esay 56 10. They are dumb dogs that neuer haue enough they cannot barke they run after their own gain They neither enter into the kingdome of Heauen themselues Luke 11 52. neither suffer them that would enter It is a great sin for any to hide their gifts We must be as Iohn the Baptist he was a burning and a shining lamp Iohn 5 35. and the people were willing for a season to reioyce in his light So the Apostles were made the lights of the world Math. 5 14. and they made their lights shine before men For God that caused the light to shine out of darknes shined into their hearts to inable them to giue the light of knowledge vnto others 2 Cor. 4 6. The Ministers are the salt of the earth to season the hearts of men Vse 3 Thirdly it reproueth idle professors that wil do nothing like Demas and the rich glutton that feed themselues enrich their own coffers but will doe no good either in the maintaining of Gods seruice or toward the releeuing of the wants distresses of others Such are as câ—â—â—tous Nabal that would let Dauid being in necessity to haue nothing or like to Laban that grudged that Iacob should haue any thing These do no good but to themselues if to themselues What account wil these giue of their stewardship who forget that they are stewards It had bin better they had neuer receiued any blessings then to make none the better for them no not themselues The earth that is ful of Mines of gold is barren to bring forth any thing else as grasse and corne and trees and herbes for the vse of man so the wretched soule that thirsteth after siluer and gold busieth it selfe day and night to heape vp riches cannot bring forth any other fruit neither do any seruice to God or to the commonwealth or to the church or to himself 1 Tim. 6 â— Couetousnesse is the root of all euill and therefore it is extreame folly to delight so much in it He that is to ascend to the top of an exceeding high Mountaine should do maruellous foolishly if hee should bind heauy burthens on his shoulders and tie bolts and fetters to his feete because whatsoeuer he shal pretend he maketh it manifest that he neuer meaneth to mount vp to the top therof so likewise we being called to dwell in the holy hill of the Lord and to seeke those things which are aboue Psalme 15 â— Colos 3.1 where Christ sitteth at the right hand of his father if we clog and cloy our selues with so many impediments lade our selues with so many burthens of earthly cogitations and practises we shew plainely that our conuersation is not in heauen and that we regard not to ascend vp to that place Rich men therfore that haue receiued this worlds goods and yet wil do no good with their goods are worthily to be reproued because they haue receiued much and are therby enabled to do much good yet wil performe nothing at all Rich men without religion knowledge of God withouâ— loue of his seruice and conscience of holy â—â—â—â—s haue much to answer for themselues They haue a thousaÌ„d times more means to do good then the poore haue yet they do lesse their hands are tied their eares are stopped their eies are closed their hearts are hardned Luke 16 9. They might make to themselues Frends of the Mammon of vnrighteousnes that wheÌ„ they fail they may receiue them into euerlasting habitations but they regard no such friends they make more account of their fading Mammon then they do of those euerlasting habitations They haue more time and leisure to spend in reading the Scriptures and in getting of knowledge then the meaner sort who are much distracted to prouide for their families yet commonly they bestow least time that way and for the most part haue lesse vnderstanding in the best things The Apostle denounceth a woe against such vnconscionable and irreligious men that heape vp treasure together for the last daies Iames 5 3 â— that liue in pleasure vpon the earth that grow wanton nourish their hearts as in a day of slaughter Let all such at the length remember what they haue receiued let them learn to be rich in good workes to do good to be ready to distribute and to be willing to communicate laying vp in store a good foundation for themselues against the time to come that they may lay hold on eternall life And touching the vse of their outward blessings and the employing of theÌ„ to the right end let them remember the words of Christ Luke 11 41. Luke 11 41. Giue almes of such things as you haue and behold all things are cleane vnto you Lastly seeing such as haue receyued outward blessings ought to bee most forward to Vse 4 do good with them we must know that thus also it ought to be in spiritual blessings If we must be faithful in that which is the least wee must much more be faithfull in the greatest and if we be vniust in little we will be vniust also in much God hath in great mercy giuen vs many meanes to abound in heauenly graces so that concerning the time we might haue been such as might be sufficient to bee teachers of others yet we haue need that one should teach vs the first principles of the Oracles of God and haue need of milke rather then of
the Canon the clattering of Armor crying in our streetes for then it were to be hoped we would turne vnto God in our misery repent vs of our iniquity and flie vnto God in our aduersity We see by wofull experience that peace prosperity haue lulled many of vs asleepe in a bed of case haue done the Church more harme then cruell war and bloody persecution True it is the blessings of God are not hurtfull of themselues but our corruption turneth that into a curse which God bestoweth as a blessing So that he which should haue beene vpright is laden with fatnesse Deut. 32 15. and spurneth with his heele Therefore God is constrained to punish vs to take his benefits from vs and to bring vs into order and obedience by the want of them Vse 3 Lastly seeing afflictions and chastisements draw vs to God as losse of the battaile did heere the Israelites we learne that whensoeuer they lie vpon vs and presse heauily vpon our bodies our soules our neighbours our familes our friends whether they be common or priuate calamities then it is high time to turne vnto God and to search out the cause of our affliction This must be our practise feeling when his hand is vpon vs when he scattereth the brands of his fire and shooteth the Arrowes of his Quiuer when he draweth out his glittering sword and his hand taketh hold of iudgment wheÌ„ he sendeth famine dearth of bread or the famine of his word which is the sorest and sharpest famine as the Prophet affirmeth Amos 8 verses 10 11 12. Then is cause of humiliation then it is time to cast downe our selues at the foorstoole of God to cry to him to spare his people The Lord thretening by his prophet a great and fearefull iudgement vpon the Land that shall turne their feasts into mourning and make it as the mourning for an onely sonne Doth he meane the sharpenesse of the sword or the arrowes of famine or the inuasion of enemies or the deuouring of wilde beasts or the raging of the pestilence or the carrying away into banishment and captiuity which are the things that worldly minded men feare and regard No But a famine of hearing Gods word that they shall wander from sea to sea and from the North euen to the East shall they runne to and fro to seeke the Lord and shall not find it In that day shal many perish for thirst according to the doctrine of Salomon Pro. 29.18 Where vision ceasseth the people perish Howsoeuer therfore carnall prophane men haue no sense or feeling of any thing but of earthly losses yet the Spirit of God teacheth and euery faithfull soule acknowledgeth that as there is no blessing like to the blessing of the word so there is no worke of his iudgement like to the want of his word And howsoeuer the Pastor may not want the people in respect of the meanes of his maintenance inasmuch as God hath ordained that they which preach the Gospel 1 Cor. 9 1 should liue of the Gospel yet the people want the Pastor more as the child wanteth the nurse more then the nurse the child as Lamen 2.11 12. The babes sucklings swound in the streets of the city they haue said to their mother Where is bread and drinke when they gaue vp the ghost in their mothers bosome Now the Ministers are called not onely the Fathers but the Nurses of the Church 1 Thess 2. We were gentle among you euen as a Nurse cherisheth her children and the Apostle exhorteth that as new borne babes we desire the sincere milke of the word 1 Pet. 8 â— that wee may grow thereby because we haue tasted that the Lord is bountifull And thus much of the end and vse of afflictions which God sanctifieth to the good of his Church that thereby they may draw neerer vnto him Israel vowed a vow vnto the Lord and said If thou wilt deliuerer this people into mine hand c. The people pray promise and vow vnto God the destruction of men cities if God would deliuer them into their hands We learne hereby that vowes are lawfull Doctrinâ— It is lawfâ— to vow anâ— such are tâ— performeâ— so vowing we are to performe the same This we see practised by Iacob going to his vncle Laban for auoiding the fury of his brother Esau Gen. 28.20.21 Hannah vpon condition of hauing a sonne 1 Sam 1 â— Pâ—al 6â— 1â— 132 2 5. vowed him for a perpetuall Nazarite to the Lord. So doth Dauid oftentimes make vowes to God in the time of his trouble vpon condition to be deliuered out of his trouble Thus in this example of the Israelites in this place wee see that if God would bee on their side when their enemies rise vp against them to swallow them vp quicke and deliuer them as a bird out of the snare of the Fowler Psal 124 â— they promise and vow the performance of an outward and bodily exercise So then out of this place the doctrine of vowes may bee strongly confirmed and the lawfull practise of them sufficiently maintained and warranted to be good and godly Reason 1 For to come to the reasons whereupon the doctrine standeth a lawfull and holy vow is a profitable helpe to further vs in the worship of God True it is a vow is not a part of Gods worship no more then fasting is as fasting is no more a part of Gods worship then feasting or eating and drinking is which in it selfe and by it selfe considered pleaseth God no more then externall and bodily exercises doe â—m 4.8 yet it is an helpe and furtherance of the true seruice of God a prop and stay to further the same The kingdome of God standeth not in outward things as the Apostle teacheth It is not meat and drinke but righteousnesse and peace and ioy in the holy Ghost Romanes chapter 14.17 But when wee promise to God with full purpose of hart some outward duty it serueth the better to excite and stirre vs vp to repentance and thankesgiuing toward God And thus the seruants of God haue vsed it Reason 2 Againe it is farre better neuer to vow then hauing vowed not to pay and performe that which is gone out of our lips so as wee may reason as Peter doth with Ananias Acts 5.4 Likewise may it be said to such as breake their lawfull vowes offered vnto God was it not in thy liberty to vow or not to vow how theÌ„ hast thou conceiued this wickednesse in thy heart to lie not to men but vnto God Vowes were prescribed or appointed by the Law of God as testimonies of faith â—ron in Ecâ— cap. 5. and bonds of that reuerence and obedience which we owe vnto him therefore to vow and not to pay performe the solemne promise and couenant that we haue made is impudently to mocke God and consequently to pull great punishment vpon our owne heads This the Wise man
children partakers of his victory And the Apostle Paul confirmeth the same Rom. 16 20. The God of peace shall tread Sathan vnder your feet shortly Wherefore albeit there bee in this life and wicked world many beastly minded men that spread their armes far and neare seeme euen to dazle the eies of others through their riches honors power friends aliance might credite possessions dominion ouer others so that none dare mutter a word against them yet the time is appointed cometh quickly that the godly shall sit in thrones of glory iudge these wicked wretches that haue beene enemies to the Church they shall stand at the bar like poore caitiffes and receiue froÌ„ Christ and his Saints the sentence of condemnation as 1 Corinth 6.2 3. Paul calleth the Saints of God to consideration of this prerogatiue and checketh them that they would submit themselues to the vngodly Doe ye not know that the Saints shall iudge the world If the world then shall bee iudged by you are yee vnworthy to iudge the smallest matters Know ye not that we shall iudge the Angels How much more things that pertaine to this life If then the Lord bring the wicked downe and make them stoope to his seruants in these dayes of their pilgrimage wherein iniquity is often aduanced how much more shal we see our desire vppon our enemies when Christ which is our life shall appeare Col. 3 4. 1 Iohn 3 â— for then we shall appeare with him in glory and bee made like vnto him and see him as he is This the Prophet assureth the Church Mal. 4 2 3. Albeit therefore we be persecuted pursued in this life and finde no rest or refreshing any where yet there shall be a sudden change of our condition when we shall triumph with Christ ouer all principalities and powers that lift themselues vp against God who shal â—â—ue shame and contempt powred vpon them The coming of Christ shall lighten things hidden in darknesse and make a manifest difference betweene the godly and the vngodly Let vs waite for his glorious appearance let vs hold fast till he come that which we haue that no man may take away our crowne This Christ our Sauiour who hath ouercome the world assureth Reuel chapter 2. verses 26 27. Hee that ouercommeth and keepeth my worke vnto the end to him will I giue power ouer Nations and hee shall rule them with a rod of iron and as the vessels of a Potter shall they be broken And the Apostle Peter assureth vs that the Lord is not slack of his coming as some men count slacknesse but is patient toward vs that we should not perish but come to repentance But the day of the Lord will come as a theefe in the night â— 3 8 9 10 in the which the heauens shall passe away with a noyse and the Elements shall melt with heate and the earth with the works that are therein shall be burnt vp Then woe shall be to the wicked then they shall be cast down and neuer be able to rise againe then they shall howle and weepe and lament and neuer bee comforted againe whereas the godly shall lift vp their heads because their redemption draweth neere When it shall be a righteous thing with God to recompence tribulation vnto them that trouble you but to you which are troubled rest with vs when the Lord Iesus shall shew himselfe from heauen with his mighty Angels 2 Th. 1 6. This therefore is a great comfort vnto vs giueth peace to our soules that he will deale with all the vngodly as Ioshua did with the Kings which he had conquered and subdued in battell For he commanded them to be brought out of the Caue where they were hidden and called for all the men of Israel and saide vnto the chiefe of the men of war which went out with him Come neere set your feet vpon the necks of these Kings and they came neere and set their feete vpon their necks and Ioshua said vnto them Feare not nor be faint-hearted but be strong and of a good courage for thus will the Lord do to all your enemies against whom ye fight Iosh 10 24 25. So wil Christ Iesus deale with al our enemies who is the Captaine of the Lords host he will poure shame and contempt vpon them and therefore let vs not stand in feare of them to turne out of the right way and to forsake our profession but be stedfast and vnmoueable abounding alway in the work of the Lord forasmuch as we know that our labour is not in vaine in the Lord. Thus if we be faithfull to the death we shall receiue an incorruptible crowne of glory Vse 3 Lastly obserue and marke how God magnifieth the Ministry and is able to enforce the wicked to the acknowledgement of himselfe and the true Ministers of his word and let this comfort vs in the midst of all contempts and disgraces of our God of our religion of our faith and of our persons Ah we Ministers despised by prophane men let vs marke and consider this and lay it vnto our hearts let vs beare their contempts contumelies thrown vpon vs. In their extremities they shall acknowledge vs they shall reuerence our Calling they shall magnifie our Office our Ministery and Doctrine they shall iustifie vs desire our prayers they shall stoope they shall stoope when it pleaseth God And let this suffice all true Teachers Preachers of the Gospel of Christ that the power of the truth is such as that it maketh the enemy bow the knee vnto it which before seemed to haue no ioynt to bend This is the time which the Lord hath made let vs reioyce and be glad in it when he giueth vs a comfortable experience of this doctrine that the enemies of God and our enemies are driuen to resort and repaire vnto vs and such as made iestes and songs of the word and of the Ministers of the word cry out O Ezek. 33 31. how beautifull are the feete of them which bring glad tydings of good things Rom. 10 15. There is none of vs all poore contemned men that labour in sincerity in the vineyard of God beare the burden of the worke and the heate of the day but sometimes God lifteth vp our heads and honoureth vs in the world that we should not sinke downe vnder the burden and maketh our mortall and greatest enemies beseech vs to be good vnto them and to helpe them in their extremities The people of Israel despised the ministery of Samuel would not hearken vnto him but when they saw the lightning and heard the thunder and felt the raine at that vnseasonable time They feared the Lord and Samuel exceedingly and they saide vnto him Pray for thy seruants vnto the Lord thy God that we die not 1 Sam. 8 7 and 12 18 19. Let this profitable meditation of Gods mercy toward vs deuoure and swallow vp all disgracing and defacing of
a sort the Lord also doth it who as a iust Iudge for the wickednes of the world and contempt of the Gospel letteth loose Satan to deceiue in his heauy yet righteous iudgement So the Apostle teacheth that God shall send strong delusions that they shall beleeue lies that will not imbrace and receiue the truth 2 Thes 2 11. The vses are to be thought vpon and to be Vse 1 learned of vs. First maruaile not if wicked meÌ„ many times prosper and preuaile For if God vse them as his Rods and enableth them to worke his will albeit they do not feare God nor purpose to serue him nor ayme at his glory yet they shall ouercome and haue the vpper hand for God hath sent them God hath armed them God hath saide vnto them goe and prosper Let vs not therefore thinke when euill men preuaile that all things are shufled hudled together let vs not doubt of Gods high prouidence ouer-ruling the world let vs not make prosperity a note of the Church as if it were alwaies here in flourishing estate multiplying in wealth aboundâ—ng in friends glorious in victories flowing in honours increasing in multitudes and excelling in outward priuiledges for God many times raiseth vp the heads of euill men to bring mighty things to passe This the Prophet Ezekiel declareth chap. 29 18 19 20. Sonne of Man Nebuchadnezzar King of Babel caused his army to serue a great seruice against Tyrus euery head was made bald and euery shoulder was made bare yet had he no wages nor yet his army for Tyrus for the seruice that he serued against it therefore thus saith the Lord God Behold I will giue the Land of Egipt to the King of Babel and he shall take her multitude and spoile her spoile and take her prey and it shall bee the wages of his army I haue giuen him the Land of Egipt for his labour that he serued against it because they wrought for me saith the Lord God Where the Prophet sheweth that Nebuchadnezzar had serued Gods prouidence in the siedge and sacking of Tyrus and therfore he had another kingdome giuen him for it and blessed with victory ouer other enemies This is the reason why euill men are set vp and haue a reward of temporall blessings because they are Gods souldiers and are vnder his pay who suffereth them not to goe and depart without their wages Thus all earthly things fall out alike to all there is the same outward condition belonging to all To the iust and vniust to the pure and to the polluted Eccles 9 2. Secondly let vs from hence know assuredly there are no waies to withstand his wrath Vse 2 no policy to preuent his iudgments no force that can resist his purposes We see how many meanes he hath to bring forth his decrees he can make the vngodly serue him whensoeuer he will command them True it is Gods children guided by his Spirit and framed to the obedience of his will will alwayes be seruiceable to him with cheerefulnes of heart and willingnes of minde If he command his aduersaries any worke they must obey him albeit against their wils hee enforceth them as slaues to do his will Whatsoeuer their purposes be God disposeth them to bring his own decrees to passe What man then can promise to himselfe rest and peace or thinke to winde himselfe from the hand of God or escape the sentence gone out against him or stand against God comming out to take vengeance vpon him Seeing he hath so many seruants in readinesse set in battell aray to performe his purposes and can single out what instruments he listeth albeit as euill as themselues This the Prophets teach euery where to the terror of al Gods enemies Consider that Ieremy is bold and saith to Zedekiah King of Iudah Deceiue not your selues saying The Chaldeans shall surely depart from vs â— 37 9 10. for they shall not depart for though ye had smitten the whole hoast of the Chaldeans that fight against you and there remained but wounded men among them yet should euery man rise vp in his Tent and burne this City with fire The destruction of the vngodly hangeth not vpon the power and pleasure of men nor on the might and multitude of Souldiers but on the iudgment of God who giueth strength to the weake and courage to the coward and might to the maimed man to root out and to destroy This should greatly humble and terrifie the wicked man that promiseth safety security to himselfe who notwithstanding lyeth open euery way to the wrath and indignation of God Lastly let the people of God comfort theÌ„selues Vse 3 though they be ouer-burdened and ouer-mastered by them A time will come and loe it tarrieth not when those wicked men that oppresse and vexe the Church shall bee rooted out The Lord of hoasts hath men and Angels and all creatures to worke out their destruction he can whistle for other enemies as euill as themselues to come against them to conquer and ouercome them Be not therefore daunted to see them rule and reigne Fret not thy selfe because of the euill men neither be enuious for the euill doers â— 37 1 2 3 â—6 for they shall soone be cut downe like grasse and shall wither as the greene Hearb Trust in the Lord and do good dwell in the Land and thou shalt be fed assuredly I haue seene the wicked strong and spreading himselfe like a greene Bay-tree yet he passed away and loe he was gone and I sought him but he could not be found Let vs therefore no whit bee troubled to see the enemies of God and of the godly exalted and lifted vp they are set in slippery places they are suddenly destroyed and horribly consumed as a dreame when one awaketh For God sendeth an euill spirit among them as hee did betweene Abimelech and the men of Shichem to bee reuenged of the cruelty which they had shewed toward the 70. sonnes of Ierubbaal Iudg. 9 23 24. We see this in the deliuery of the Church out of Babylon God stirred vp the Medes Persians as great idolaters as proud and prophane persons as themselues and by Cyrus deliuered them whom long before he had designed and deputed to that worke This the Prophet Esay sheweth chap. 21 2 10. So theâ—â— albeit the Church were as it were thressed with a Flaile and a Cartwheele turned vpon their backes albeit their loynes were filled with sorrow yet shall their enemies come to ruine and destruction Babel is fallen it is fallen and all the Images of her Gods hath hee broken to the ground Esay 21 9. Howsoeuer therefore the estate of the Church in Babylon seemed desperate and past al hope of recouering her former glory yet we see God wanted not waies and meanes to free his chosen people and set them at liberty he raised the Medes and Persians to leade them by the hand out of the hand of their oppressors His hand is not now shortened
theyr eyes and the delight of their hearts in despite of Father Mother Gouernour Kinsfolkes Friends yea God himselfe and all good order These oftentimes run on in haste and on an head and learne to repent at leysure For we liue not longer after the holy examples of the Patriarkes in former time then we come farre behinde them and liue different from their manners and godly discipline The next duty is thankfulnesse requiring all the kindnesse that we haue receyued from them recompensing their goodnesse toward vs to the vttermost of our power Thankfulnes toward parēts required whensoeuer and wherein soeuer they shall at any time stand in neede of our helpe and releefe Genes 45 11. and 47 12. Ioseph was nourished a childe of his father seuenteene yeares and hee againe nourished his aged father 17. yeares in Egypt Gen 47 9 28. This precept the Apostle setteth downe 1 Tim. 5 4 Children and Nephewes must recompence the kindnesse of their parents The practise of this we see in Ruth the Moabitesse she being yong tooke paines and trauelled and laboured for her mother in Law Naomi when she was old Ruth 2 18 and did bring home to her what she had gleaned and she gaue to her that which shee had reserued after she was sufficed This we see also in the example of Christ our Sauiour Iohn 19 ver 27 which condemneth all neglect of aiding them in time of neede and all fraudulent and iniurious dealing in keeping back any part of maintenance due vnto them Rom. 1 30. 2 Tim. 3 2. Such likewise as runne vpon theyr owne heads and will not bee aduised either in the course of their life or in the choise of theyr companion to liue withall in married estate like Esau that prophane Esau who against the liking and good will of his parents tooke Canaanitish women to be his wiues Genes 26 35 to the great greefe of the hearts of his godly parents Lastly it belongeth to all parents to performe Vse 3 their duties to their children the fruite of their bodyes forasmuch as God hath hedged in their authority with banks and bounds that may not bee transgressed or remooued These duties do belong partly to the foules of their children partly to their bodies partly they concerne their saluation and partly their preseruation some belong to the life to come and some to this present life Touching the former sort they must goe before them by a good example of life and walke in their houses in the vprightnes of their hearts that they may see no euill examples to infect and corrupt them Psal 101. Our duty is to bring them to the house of God and to the place of Gods worship and vnto the exercises of Religion where the word is preached the Sacraments are administred and where prayers and prayses are offered vp to God And doubtlesse our labour shall not be in vaine in the Lord. Remember the example of Ioseph and Marie the parents of Christ when they went to Ierusalem to worship God they led their son with them to traine him vp in godlinesse and true Religion Luke 2. They doe not send him thither while themselues abide at home but they accompany him nay they go before him and teach him what he should do contrary to the practise of many that draw them from God from his word from godlinesse and make thē twofold more the children of hell then themselues From them and their mouthes they do learne to sweare and blaspheme to speake reproachfully of God of his Word of his Ministers and of his children 2 Kings 2 23. A second duty is to instruct them in the waies of God and to poure into their hearts the Doctrine of Christ from the childhood 2 Tim. 3 15. Deut. 6 6 20 7 3. Prouer. 22 6. Psalm 78 3 5 6 Iob 1 5. Thirdly they ought to admonish reprooue and correct them and that betimes while there is hope and when there is iust cause Prouerb 13 verse 24 and 19 18 and 23 13. They must do it in loue compassion not in fury or with cruelty or in choler and malice Col. 3 21. It is noted of Eli that because he fayled in this one duty hee brought ruine and destruction vpon his whol house he brake his neck from his chayre and his sonnes were slaine in battell 1 Sam. 2 24 4 18. Fourthly it belongeth to them to prouide for those whom they haue brought into the world things fitte and necessary for this present life They are flesh indeed of our flesh and bone of our bone and no man hateth his owne flesh but nourisheth and cherisheth it all that he can As then wee prouide for our selues so ought we for them and not onely for the present but for the time to come therby to defend them from dangers troubles that may befall them So the parents of Christ when they had gone a dayes iourney and perceiued that the childe was not in the company returned backe and sought him with heauie hearts and neuer gaue ouer till they had found him three dayes after Luke 2 45 46. Wo then to all carelesse parents that wast all their substance and swallow it downe their throate in all riot and excesse neuer prouide for their children but suffer them in a manner to goe naked without cloathing hungry without meate thirsty without drinke harbourlesse without lodging and destitute without comfort 2 Cor. 12 14 1 Tim. 5 8. Gen. 42 2. Iacob sent his sonnes into Egypt to buy Corne when they wanted foode to nourish their families Fiftly all parents are bound especially they of the poorer sort to bring vp theyr children to labour and taking of paines and neuer suffer them to be idle Howbeit commonly who more idlely and lazily brought vp then poore mens children yea then theirs that are poorest of all Hence it is that they are clothed in ragges because they leade their liues in idlenesse No man should liue by the sweat of other mens browes but should labour the thing that is good Marke 6 3. Gen 4 2. and 46 33 34. Idlenesse is the roote of all euil and the companion of beggery Lastly if children haue not the gift of continency they ought to dispose of them in marriage both seasonably and fitly seasonably lest by delaying the time ouerlong they lay their children open vnto danger either of entangling themselues with other against their wils or of defiling themselues with filthy vncleannesse fitly that the sonnes and daughters of God may match together not the sonnes of God with the daughters of men or the sonnes of men with the daughters of men or the sonnes of men with the daughters of God Gen. 6 1. and 24 3. and 28 2 3 Ezra 9 2. 10 10 an abuse that continueth in the world vnto this day 8 But if her Husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she
disciples that he must go to Ierusalem and suffer many things of the Elders and chiefe Priests and Scribes be killed and bee raised againe the third day he tooke him aside and began to rebuke him saying Be it farre from thee Lord this shall not be vnto thee the Lord Iesus turned about and said vnto him Get thee behinde mee Satan thou art an offence vnto me for shou sauourest not the things that be of God but those that be of men Mat. 16 23 where by we are taught that such as are an offence to others are no better then the instruments of Satan therefore iustly beare his name Vse 1 The vses follow First this setteth downe the vnlawfull condition of such as hinder others in the profession and labour to make them fall from God Thus did the diuels as we heard before they threw downe our first parents from the hight of their happinesse therefore are reserued in chaines vnto iudgement 2 Pet. 2 4. In the Law hee is accursed that layeth a stumbling block before the blind to cause him to wander out of the way and all the people shall say Amen Deut. 27 18 hee therefore that seeketh to subuert and supplant the faith of men and to destroy the soule must needes be vnder a farre greater curse of God and man The soules of such as perish through their procuring shall cry out against them and bring downe an heauy iudgment vpon them Hence it is that Christ our Sauiour saith Who so shall offend one of these little ones which beleeue in me it were better for him that a milstone were hanged about his necke and that hee were drowned in the depth of the sea woe vnto the world because of offences it must needes be that offences come but woe to that man by whom offences come Math. 18 6 7 we see therefore the wretched estate and condition of all those that giue offence to others They are guilty of horrible sins against God and against their brethren O that they had eyes to see them and hearts to bewaile them Euery man is prone through the corruption of his nature to fall from God but much more when occasions are laid before them for two are stronger then one and if we haue alwayes one foot ready to slip we are in more danger of falling when wee are pushed forward Let all such consider as haue caused others to fall that the time will come when it will be required at their hands These do hunt for the precious life of a man they are soule-hunters and soule-killers and destroyers and murther those for whom Christ died These are the chiefe causes of the coldnes and backwardnesse of Religion and that so few professe it in sincerity Our Sauiour pronounceth an heauy woe against them that neither entred into the kingdome themselues neither suffred others to enter but hindred them Luke 11 52. This woe lieth vpon the shoulders of all those that stop the way of others that they cannot enter into it Vse 2 Secondly thinke it not strange when wee haue this measure offered vnto vs and when men whisper vs in the eare to take heed we be not too forward or precise and that thereby we shall lay our selues open to the reproches of the world if sinners thus entice vs hearken not vnto them It hath beene an old practice to discourage and discountenance others from obeying God It is bitter to heare and beare the railings and reuilings of carnall men and many start aside from the truth by such taunts And if these reproches proceeded onely from open enemies they might be borne more easily but it pleaseth God many times to try the faith and to proue the patience of his faithfull seruants farther and they receiue much discouragemēt from their acquaintance from their friends with whom they tooke sweete counsell together and walked with them into the house of God Iob receiued much disgrace by his owne wife that lay in his bosome as also by his three friends that were as his owne soule and came to visite and to comfort him but miserable comforters were they all as himself complaineth chapt 16 2 and chapt 19 2 3 How long will ye vexe my soule and breake mee in pieces with words these ten times haue yee reproched me c. Was not this thinke you a great tentation and assault to the faith of this righteous man to bee thus taunted and tormented by his deare friends and by his dearest wife was hee not flesh and blood as well as others to haue an inward feeling of these sorrows to drinke vp the very lees of this bitter cup was he as brasse and iron or had he a body of steele that these afflictions could not pierce him or enter into him No doubtlesse for then his patience could not bee commended vnto vs and set before vs for an example Iam. 5 11. If then it go so with vs we haue the Prophets and holy men of God for an example of suffering affliction that haue gone before vs. The Church complaineth in Salomons Song that the watchmen that went about the city found her they smote her the keepers of the walles tooke away her vaile from her Cant. 5.7 They that should bee her guard turned to bee her griefe and they that watched for her wounded her The people that professe the truth in sincerity looke to haue all encouragement from their Ministers in weldoing yet oftentimes it falleth out as with the Church before that such worke them al the disgrace they can and seeke to put them to shame that should bee their glory Phil. 4 1 and vexe them with the crosse that ought o tbe their crowne and discomfort them that indeed might be their ioy and their comfort Paul complaineth oftentimes of the Iewes and of false brethren by whom he receiued greater hurt then euer hee did at the hands of the Gentiles Tit. 1 10 11. 2 Cor. 11 26. Sometimes children haue hard measure offered vnto them by their fathers and mothers whose reioycing it should be to see their children prosper in good things yet oftentimes it falleth out they are scoffed at by them and this falleth out not onely in the bloody dayes of persecution when parents haue betrayed their owne children the fruit of their bodies into the hands of cruell persecutors but likewise in the times of peace and prosperity and the generall and publike profession of the Gospel when we seem all to embrace one faith and one Religion yet if their sonnes and daughters be zealous in the truth they mock taunt them for their precisenes and grieue the bowels of those that are and should be theyr owne bowels not onely by nature but in loue and affection And therefore Christ teacheth such children Math. 10 34 35 36. I came not to send peace vpon earth but a sword and to set a man at variance against his father and the daughter c. And a mans foes shall be they
or are in our mindes as when they are releeued and helped out of theyr misery For as we remember God when we serue him so we remember the needy when we succour them It is noted of Saul and al Israel that they went to releeue Iabesh Gilead when it was beleagred by Nahash the Ammonite who would make a couenant with them vpon no other condition but that he might thrust out all their right eyes and lay it for a reproch vpon all Israel 1 Sam. 11 1 2. So did Dauid and his men goe to releeue Keilah spoyled and oppressed by the Philistims chap. 23 5. The booke of the Iudges is full of this argument they thought it theyr duty to releeue the enthralled estate poore condition of the Church lying vnder the hard yoke and heauy seruitude of the Moabites the Canaanites the Midianites the Ammonites the Philistims and sundry others So that all Gods seruants although themselues were free from trouble yet must they put too theyr hands and set too theyr shoulders and employ all theyr strength as farre as God enableth them to deliuer the Church from trouble and to procure the present benefite and good estate thereof Wee shewed before in this chapter that we must haue some compassion and a fellow-feeling of the miseries and afflictions of Gods people this doctrine goeth farther and pierceth deeper and teacheth that we must put foorth our selues to maintaine the publike cause of the afflicted church and procure the peace thereof Reason 1 And so much the rather wee ought to doe this because of the wicked mindes and wretched endes that the vngodly set before theyr eyes For what is it I pray you that the enemy the common aduersary and oppressour of the Church looketh after and layeth before him Is it the persons of them that they seeke to spoyle or is it to take away theyr goods and substance from them or any other thing that might bee deare vnto them in earthly things All these indeed are sought after but are these the chiefe marke and scope that they ayme after or would these taken away coÌ„tent them No no they shoote at a farther thing to deface the seruice and worshippe of God and to blaspheme his glorious Name being themselues the children of darknes and not able to beare the light of the truth they oppose themselues against the same The Citties and Altars of our GOD ought to bee of greatest account and in highest price more deare to vs then thousands of gold and siluer for which we must be content to leaue father and mother wife and children that we may with freedome of conscience enioy professe the truth This meditation was it that moued Ioab when he went out with a strong hand saw the enemies gathered together to roote out the Church out of the Land and the truth out of the Church to fight against them 2. Sam. 10 12. Be of good courage and let vs play the men for our people and for the Cities of our God and the Lord doe that which seemeth him good wheâ—e hee sheweth that the chiefe motiue to waxe strong and valiant in battell was to maintaine the Cities and seruice of God Secoâ—â—â—y this hath promise of a great blessing Reason 2 and a good yssue it is no vaine or fruitelesse thing whereunto we are moued Many men are discomfited and quite out of heart because they see no blessing annexed But howsoeuer the persecuter and oppressor for a time preuayleth and entreth into the houses and habitations of God yet theyr destruction sleepeth not God hath reserued them as the chaffe before the winde and as the stubble before the fire Resting therefore on the gracious promises of God and knowing that Heauen and earth shall perish Math. 5 17. but no one iote shal passe or faile from his word beeing assured that the couenant that he hath made is surer then the couenant of the day and the night of the Sun and of the Moone wee must arme our selues with this assured perswasion that the destruction of the enemy is determined as Esay 16 3 4. speaking to Moab he saith Take counsell execute iudgement c then he addeth the reason for the extortioner is at an ende the spoiler ceaseth the oppressours are consumed out of the Land Esay 16 3 4. Wherefore albeit the enemies of God and his people seeme long to florish to glory in theyr wickednesse and to insult ouer the godly that are vnder the crosse yet they shall not escape the wrath and vengeance of God so that none should be ashamed to thrust theÌ„selues into danger to maintaine the common cause of the Church The vses follow First this putteth vs in Vse 1 minde of the estate of the faithfull which oftentimes endure more trouble in this world both inwardly outwardly then any other as were easie to be shewed and proued by the examples of Abraham Isaac Iacob Ioseph Iob Ieremy Dauid and Christ himselfe the perfect patterne of suffering affliction It was no otherwise with his Apostles also and experience teacheth vs that the church in this world fareth no better as it complaineth Lamen 1 12. Is it nothing to you all yee that passe by Behold and see if there bee any sorrow like vnto my sorrow which is done vnto me wherwith the Lord hath afflicted me in the day of his anger Thus it pleaseth the Lord to weane them from the loue of the world because he loueth them would haue them long after heauen and heauenly things We are oftentimes so peruerse and vntoward that we must be put into the fire that we may be refined and reformed and must endure many greeuous corrections that we may bee framed to delight in spirituall things Besides Satan and his instruments do hate vs and labour continually to seeke our destruction and therefore let vs neuer promise to our selues worldly peace and prosperity neyther be offended at the great afflictions which we heare to come vpon the godly but rather prepare our selues to looke for one trouble to come vpon the necke of another whiles we liue vpon the earth Vse 2 Secondly conclude from hence the fearefull wofull miserable estate of the church when all the friends and comforters of it are gone when they that should be the shield and shelter of it do flye backe and dare not shew theyr faces as often it falleth out then onely faith for the present and hope for the time to come must hold vp our heads that we sinke not into the bottome of despayre This is it which the Prophet saith I looked and there was none to helpe and I wondred that there was none to vphold therefore mine owne arme brought saluation to me c. And I will tread downe the people in mine anger and make them drunke in my fury c. Esay 63 5 6. When Haman the aduersary of the Iewes whose malice was hereditary vnto him and deriued from his fathers had plotted the ruine